Skip to main content

Stories of the Righteous – Nuh [peace be upon him]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Shirk, Sin, Worship - 'Ibaadah'.

 In The Name of Allah, The Most Merciful, The Bestower of Mercy

 Allah – The Exalted- says:

 لَقَدۡ كَانَ فِى قَصَصِہِمۡ عِبۡرَةٌ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ‌ۗ مَا كَانَ حَدِيثً۬ا يُفۡتَرَىٰ وَلَـٰڪِن تَصۡدِيقَ ٱلَّذِى بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ ڪُلِّ شَىۡءٍ۬ وَهُدً۬ى وَرَحۡمَةً۬ لِّقَوۡمٍ۬ يُؤۡمِنُونَ 

Indeed, in their stories, there is a lesson for men of understanding. It (the Quran) is not a forged statement but a confirmation of Allah’s existing Books [the Taurat (Torah), the Injeel (Gospel), and other Scriptures of Allah] and a detailed explanation of everything and a guide and a Mercy for the people who believe.

The stories of the Prophets and Messengers with their people contain lessons for those who possess understanding. These stories teach us lessons from the actions of good and evil people. They show us that those who emulate the righteous will be honoured, while those who choose the path of the wicked will face disgrace. Moreover, these stories give us an insight into Allah’s qualities of perfection and His great wisdom. They remind us that Allah is the only one who has the right to be worshipped, without any partners or associates. PDF: Nuh

 

A preposterous assertion concerning the emergence of Gog and Magog.

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful The Bestower of Mercy.

Al-Allamah Hamud at-Tuwayjiri [may Allah have mercy upon him] quoted Tariq Suwaydan who stated: ”Despite many narrations, there is not to be found an authentic evidence with myself nor other than me regarding who Gog and Magog are precisely; but looking at the ahadith about them and their description, it has become clear to me-and Allah knows best- that they are the people of China”. Following this quotation, Al-Allamah Hamud articulated his response as follows:

This is the likes of which Tariq Suwaydaan stated that Gog and Magog are the people of China! This assertion contradicts the evidence found in the Qur’an and the Sunnah, and it is a mockery of the Creed of the pious predecessors. O noble reader! Before I refute this corrupt statement, let me first provide an overview of the Creed of Ahlus Sunnah Wal Jamaa’ah concerning Gog and Magog. Allah (Glorified be He and free is He from all imperfections) says:

حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
ءَاتُونِى زُبَرَ ٱلْحَدِيدِ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا
فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا

Until when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: O Dhul-Qarnain! Verily Gog and Magog are doing great mischief in the land. Shall we then pay you a tribute so that you might erect a barrier between us and them? He said: That (wealth, authority, and power) in which my Lord established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. Give me pieces of (blocks) of iron; then, when he had filled up the gap between the two mountain cliffs, he said: Blow; then when he had made them (red as) fire, he said: Bring me molten copper to pour over them. So they (Gog and Magog) could not scale it or dig through it. (Dhul-Qarnain) said: This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true. And on that day (i.e. the day Gog and Magog) will come out, We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them (the creatures) all together”. [Al-Kahf. Ayaat 93-99]

Allah [Glorified be He and free is He from all imperfections] also says:

حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ
وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ

Until when Gog and Magog are let loose (from their barrier), and they swoop down from every mound. And the true promise (Day of Resurrection) shall draw near (of fulfillment). Then (when mankind is resurrected from their graves), you shall see the eyes of the disbelievers fixedly staring in horror. (They will say): Woe to us! We were indeed heedless of this; nay, but we were (polytheists and wrong-doers)”. [Al-Anbiya. Ayaat 96-97]

These two passages in Allah’s Book [the Qur’an] provide clear proof of the emergence of Gog and Magog before the Day of Judgment, and their appearance serves as one of the signs signaling the approach of the Day of Judgment. The Sunnah also contains numerous narrations that clearly establish and elucidate this (fact). One of these evidences is the hadith narrated by Hudhaifah Bin Usayd Al Ghaffaaree [may Allah be pleased with him], which is (recorded in Sahih Muslim and Abu Dawood as follows): ”We were sitting in the shade of the chamber of the Prophet [peace and blessings of Allah be upon him] discussing, so he said, ‘What are you discussing?’ They said, ‘We are talking about the Hour’. He said, ‘The Last Hour will not come until there appear ten signs before it: the Smoke, the appearance of Dajjal, the Beast, the rising of the sun in its place of setting, the coming forth of the descent of Isa, the son of Maryam, the appearance of Gog and Magog, and the three Subsidences, (one in the West, one in the East, and one in the Arabian Peninsula), and at the end a fire will issue forth from the Yemen and drive the people to their place of assembly'”. (1)

After citing a few more Ahadith, Al-Allamah Hamud asserted on page 12: Indeed, the assertion that Gog and Magog are the people of China contradicts what is well-established in texts that their emergence will occur only after the descent of Isa [peace be upon him] and the demise of Dajjal. Furthermore, it is established in the texts that they (Gog and Magog) will only live for a brief period after their appearance, whereas the people of China have remained in their current state for extended durations. The assertion that Gog and Magog are the Chinese people contradicts what Allah has stated regarding Dhul Qarnain, that Dhul Qarnain constructed a massive iron barrier between Gog and Magog and the people, and they will not be able to breach it until the approach of the Hour.

Furthermore, Tariq Suwaydaan’s assertion that Gog and Magog are the people of China contradicts the statement made by As-Saadiq Al Masdooq (a) that Gog and Magog dig every day until they are on the verge of seeing the sun’s rays, at which point the one in charge orders them to return, stating, “Go back; we’ll dig it tomorrow”. Afterward, Allah strengthens the barrier to its original state until the time when He intends to release them upon the people. At that point, they will continue digging until they can see the rays of the sun and the one in charge will then command them to return, saying, “Go back; we’ll dig it tomorrow if Allah’s will.” They will respond, “If Allah wills.” They will go back to the barrier and find it exactly as they left it. Then, they will dig and come out to the people and consume all the water, while the people fortify themselves in their forts from them. (2)

After citing this narration, Al-Allamah Hamud stated: “This is not what happens to the people of China, rather, they move whenever and wherever they wish. There is no barrier or blockage impeding (them). [An Excerpt from ”Idaaha Wal Bayaan Fee Akhtaa’i Tariq Suwaydaan”. pages 6-35]

[1] Abu Dawud 4311]

[a] As-Saadiq Al-Masdooq: [i.e. The Prophet Muhammad (peace and blessings of Allah be upon him)]. He is As-Saadiq – the one who only utters wholesome – perfect – truth; and he is Al-Masdooq-the one who believed.

[2] Sahih Ibn Majah 3314

[1] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Arabic text: weakness_part1

Imam Abdul Aziz Bin Baz [may Allah have mercy upon him] stated:

All praise and thanks are due to Allah, the Lord of the entire existence, and the (commendable final) outcome is for the righteous. May peace and blessings be bestowed on His servant and messenger – the one He chose, declared trustworthy, and entrusted with His divine message, and the most excellent among His creations, our Prophet, leader, and master, Muhammad, the son of Abdullah, the son of Abdul-Muttalib. May peace and blessings be upon his family (the believers among them), all his companions (without any exceptions), and all those who follow his path and are guided by his guidance until the end of time. To proceed:

Indeed, Muslim intellectuals, individuals with a strong sense of protective jealousy for Islam, and those who deeply ponder over the well-being of the Muslim Ummah have expressed great concern about the current state of Muslims and the factors that have contributed to it. This issue has consumed their thoughts, prompting them to reflect extensively on the causes of Muslim weakness, trailing behind their adversaries, their differing and lack of unity, and the factors that have allowed their enemies to overcome them until they took some of their lands. After acquaintance with clear reasons, they also directed their attention toward identifying the solutions for these causes that led to the regress and weakness, which are also well known. However, it is essential to spread and clarify this information, as describing the disease and its treatment is one of the greatest factors in attaining a cure and well-being. Indeed, it is appropriate for a patient to take charge of administering the medication for their illness when they are aware of both the nature of the disease and its treatment. This is the nature of a rational human being who loves (or values) life and strives to be free from diseases. He pays attention to familiarising himself with the disease and its cure.

However, some people may find themselves overwhelmed by the illness to the extent that they become pleased with it and derive satisfaction from it, eventually losing sight of the reality of their situation. Consequently, they do not care about those who describe the cure for them because the disease has become a source of comfort and a habitual way of life, thus leading them to persist in their condition due to a distortion in their mental state, a lack of insight, and the overpowering influence of their base desires on their intellect, heart, and behaviours, as is the case for most people when it comes to religious cures and treatments. The majority, indeed, derive pleasure from their illnesses and evil deeds, which have weakened them, impeded their progress towards beneficial actions, and rendered them oblivious to the true nature of the disease, its repercussions, and its consequences in both this life and the hereafter. They do not seek remedy, nor do they display any enthusiasm towards it, even when it is described and explained to them, even when it is readily available, for it holds no significance to them. The cause of this lies solely in the potency of the ailment, the contentment of the soul with it, the concealment of its harm, and the absence of lofty aspirations to attain lofty objectives.

The scholars, individuals with bright thoughts, and those with profound insight and experience have clarified the state of the nations in both the present era and the past, along with the factors contributing to the weakness and the Muslims being delayed in (attaining beneficial things). They have also clarified the path of the effective remedies and the outcomes if properly utilised. The causes of weakness, setbacks, and the enemies prevailing can be traced back to a multitude of factors, with one primary factor giving rise to several others. This key factor is ignorance; ignorance concerning Allah and the religion He has prescribed, and the consequences that overwhelmed the majority, thus knowledge became scarce and ignorance prevailed. Due to this ignorance, factors, and reasons arose, such as a love of the worldly life and a fear of death (at the expense of one religious welfare), neglecting prayers and succumbing to vain desires, failing to prepare for their enemies, and contentment with receiving necessities from them; the lack of lofty aspiration in seeking after their need from lands and resources. Also, from this ignorance arose division, differences, and the absence of (sound) unity, cohesion, and cooperation.

Except what Allah willed (to remain of strength, virtue etc), weakness in the face of the enemy arose, along with delay in all matters, due to these perilous factors, their repercussions and outcomes, such as inclination towards forbidden desires, preoccupation with what hinders a person from guidance and Allah’s path, lack of preparation against the enemy in terms of industry and sufficient weapons that would frighten the enemy and help in fighting and striving against him, taking what is rightfully ours, failure to prepare physically for Jihad, not spending wealth on what is necessary to prepare against the enemy, and safeguarding against his evil, defending the religion and the homeland. As a result of this disease, emerged the eagerness to acquire worldly possessions through any path and accumulate them through any means. Every individual became concerned only with themselves and what is related to their country, even if it meant disregarding their religion or most of it.

This is the situation of the majority, and it is prevalent in the nations that ascribe to Islam at present; rather, it is correct to state that this is the reality, except that which Allah wills concerning some individuals, and those who are protected in a manner that is not entirely complete and required in all aspects (of steadfastness). This shows that the greatest cause (of this situation) is ignorance about Allah and the religion He has prescribed, as well as (ignorance about) the realities that should be acted upon and adopted, (which can be inferred from) the saying of the Prophet [peace and blessings of Allah be upon him] in the authentic hadith: “Whomever Allah intends good for, He gives him understanding of the religion”, along with the verses and hadiths that highlight the evil of ignorance, its evil ramifications and outcomes, and what follows from that. The Quran is replete with denunciations of ignorance and its followers, and cautions against it, as Allah – The Most High – states:

وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

“But most of them behave ignorantly”. [Al-An’am 111]

وَأَكْثَرُهُمْ لا يَعْقِلُونَ

“And most of them have no understanding”. [Al-Ma’idah 103]

And other verses that demonstrate the condemnation of being ignorant about Allah, ignorance about the religion He has ordained, and ignorance about the enemy, and what should be prepared in terms of readiness, unity, and cooperation.

These things that have arisen from ignorance have led to division, differing, inclination toward vain desires, neglect of what Allah has obligated, lack of prioritising the Hereafter, and lack of truthful affiliation with it; rather, the majority only cares about the immediate worldly life, as stated in the noble verse from Allah’s Book:

كَلا بَلْ تُحِبُّونَ الْعَاجِلَةَ
وَتَذَرُونَ الْآخِرَةَ

But (you) love the present life of this world, and leave (neglect) the Hereafter. [Al-Qiyamah 20-21]

And as Allah says:

فَأَمَّا مَنْ طَغَى
وَآثَرَ الْحَيَاةَ الدُّنْيَا
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى

Then as for he who transgressed, and preferred the life of the world (over working for the hereafter), then indeed, Hellfire will be the abode (for him). [An-Nazi’at 37-39] etc

Except what Allah wills (to remain of virtue), these debacles and evil ramifications, such as the love of worldly life and the hatred of death (at the expense of one’s religious wellbeing), inclination toward vain desires, neglecting obligations and the prayers, and failing to prepare for the enemy in all aspects, as well as division, differing, lack of cohesion and cooperation, all arise from ignorance.

Therefore, the saying of the Prophet [peace and blessings of Allah be upon him] that “Whomever Allah wishes good for, He grants him understanding in the religion” highlights that one of the signs of goodness and happiness for individuals, societies, and nations is to possess understanding in religion. Indeed, striving to understand the religion, to learn and gain insight into what is obligated to them concerning this life and the Hereafter are among the most important obligations. This is a sign that Allah wishes goodness for them. Part of this is the fulfilment of the obligations ordained by Allah, abstaining from what Allah has prohibited, and adhering to the boundaries set by Allah, in addition to making preparations for the enemies.

To be continued InShaAllah

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

Click here for Arabic text:

weakness_part1

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Significance of The Shahaadah When Departing from This Life

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said:

The utterance of the Shahadah during the final moments of one’s life serves as a cleansing of evil deeds. This is because the person who testifies at the time of their departure from this world does so with unwavering certainty and a deep understanding of its profound significance. All worldly desires come to a halt, and the once rebellious soul becomes meek and submissive, having abandoned its disobedience and embraced humility. The attachment to the materialistic aspects of life and its allurements fades away, as the soul finds itself in the presence of its Creator, the Originator, and the true Protector. The soul humbles itself, filled with hope for forgiveness, mercy, and pardon, belief in the absolute Oneness of Allah, and distances from Shirk and its falsehood. Consequently, all the wishes and preoccupations that once consumed the soul cease to exist, and its sole concern becomes the meeting with the One it is certain to encounter (i.e. Allah).

The individual directs all focus towards Allah, turning to Him with complete soul and desire, submitting solely to Him both internally and externally. The person’s inner and outer actions reflect this dedication, leading them to sincerely proclaim: “There is no deity worthy of worship except Allah.” Their heart releases all attachments to anything other than Allah, as worldly matters fade away in anticipation of standing before Him. The longing for worldly pleasures diminishes, replaced by a heart filled with thoughts of the afterlife, becoming the centre of their vision while the material world fades into oblivion. When this genuine declaration is their final act, it serves to cleanse them of sins. This is because they approach Allah with a truthful and pure testimony, where their outward actions align (with the intentions of their heart and soul). If an individual were to give this testimony during a period of well-being, they would not have given much significance to worldly desires. Instead, they would have devoted themselves solely to Allah. However, this testimony was made with a heart consumed by desires, a love for life, and the pursuit of its sustenance.

[An Excerpt from “Al-Fawaa’id”. Pages 91-92]

Some Propagated Shirk Akbar During The Lockdowns (Covid-19)

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] said:

هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils), and most of them are liars. [Surah Ash-Shu’araa. Ayaat 221-223]

Shirk during lockdowns: https://www.theguardian.com/lifeandstyle/2021/oct/23/vaccination-rate-zodiac-sign

 

Must read and listen to the very important information regarding astrology by Shaikh Abu Khadeejah and Shaikh Abu Iyaadh [may Allah preserve them].

http://www.dajjaal.com/liar/articles/rwdah-the-historical-connection-between-ancestor-worship-shirk-astrology-magic-and-the-occult.cfm

http://www.aboutatheism.net/articles/atidxsu-the-quran-the-sunnah-and-modern-astronomy-observations-on-the-solar-system-of-the-astrologers.cfm

Chapter 25: An Explanation of the Types of Magic: Evil Omens, Astrology, Rumour-Mongering and the Power of Eloquent Speech. Kitāb At-Tawheed.

 

Prioritise the loftiest aspect of knowledge

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abdullah Ibn Abbas [may Allah be pleased with him] said: “The vastness of knowledge makes it impossible to obtain all of it, therefore, acquire the best of it”. (1)

Imaam As-Sadi [may Allah have mercy upon him] stated: The most noble of all branches of knowledge, without exception, is the study of what is obligatory to affirm for Allah regarding His perfect Names and Attributes and what makes it impossible to describe Him with deficient or blameworthy attributes, or to liken Him to others. This study leads to hearts firmly holding onto sound creed, purification and flourishing of manners, and perfection of deeds.

The study of that which establishes the fact that Allah is the sole Originator of all the creation and that His will is absolute- whatever He wills will come to pass, and whatever He does not will can never occurs. Study belief in the Messengers – their characteristics, the rights owed to them, and the prohibitions against violating their RIGHTS. Belief in the divine Books sent down to the Messengers, as well as what Allah and the Messengers have stated regarding past and future EVENTS. Belief in the Day of Judgment, recompense, rewards and punishments, paradise and hellfire, and what has been stated (in the Qur’an and authentic Sunnah) concerning these matters.

These are the fundamental aspects of this profound field of knowledge. The Qur’an offers a comprehensive and unparalleled explanation of these topics, surpassing the explanations found in previous divine scriptures. (2)

(1)Jaami Bayaan Al-Ilm 1/209

(2) An Excerpt from ‘Fat-hul Raheem Al-Malikil Allaam Fee Ilmil Aqaa-id Wat-Tawheed Wal-Akhlaaq Wal-Ahkaam. Page 7

Part 1: The True Reality of The Secularist Transgressor Atatürk

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Al-Albani [may Allah have mercy upon him] stated:

كما يقال إنه جمعني مجلس مرة مع قسيس من قساوسة النصارى فجرى بحث طويل بيني وبينه ، والقصة فيها طول وفيها فائدة ولكن الوقت ضاق يعني معنا نحو خمس دقائق .ولذلك فأذكر منها ما يتعلق بهذا المقام ، لقد أنكر هذا القسيس على المسلمين أنهم حكموا بكفر الذي كان من قبل يسمى بمصطفى كمال باشا ، ثم سمي بأتاتورك ، أبو الأتراك والذي حاد بالأتراك المسلمين عن كثير من أحكام دينهم كما هو معلوم ، هذا القسيس هاجم المسلمين ونسبهم إلى الغلو في تكفيرهم لأتاتورك هذا بزعمه هو أنه لم يصنع شيئا يذكر ويستحق عليه التكفير سوى أنه فرض على الشعب التركي القبعة ، البرنيطة معروفة هذه البرنيطة عندكم وهي القلنسوة التي لها مظلة ، إما مظلة كاملة أو مظلة أمامية ، فكان ردي عليه من ناحيتين ، الناحية الأولى ولا أطيل فيها أن الرجل لم يخالف الإسلام فقط في هذه الناحية وإنما غير كثيرا من أحكام الشريعة ، منها أن جعل للأنثى في الإرث مثل حظ الذكر ، أما فيما يتعلق بمسألة البرنيطة فهنا خضت معه بحثا طويلا خلاصته أن الإسلام من كماله أنه وضع أحكاما وتشريعات في سبيل أن يحافظ المسلمون بها على شخصيتهم الإسلامية لكي لا ينماعوا مع الزمن في شخصية أمة أخرى ، وذكرت له وهو رجل مع الأسف مثقف بأن علماء الإجماع يقولون بأن أي شعب يريد أن يحافظ على شخصيته فعليه أن يحافظ على تقاليده وعلى تاريخه وعلى لغته ، هذا أمر مسلم لديهم في علم الاجتماع ، فقلت له فكان من فضل الإسلام وكمال تشريعه أنه شرع للمسلمين أن يحافظوا على شخصيتهم المسلمة وأن لا يتشبهوا بالمخالفين لهم بل وأن يتقصدوا مخالفتهم كما شرحت لكم آنفا ، هذا الرجل أتاتورك وهنا الشاهد من هذا المثال لو كان يريد الخير للشعب التركي المسلم ووجد فرضا في القبعة مصلحة لا يجدها في لباس آخر فكان باستطاعته أن يجعل فارقا بين قبعة المسلم التركي وقبعة غير المسلم التركي ، كأن يجعل مثلا شريطا على قبعة المسلم كل من يرى هذا المسلم المتبرنط يقول هذا مسلم ولو أنه لبس لباس الكفار ، لكن الرجل فعل ما فعل عداء لدين الإسلام ولذلك حكم عليه علماء المسلمين بالكفر والردة والخروج عن دين الإسلام ، بحث طويل كان بيني وبينه في هذه القضية حتى ألهمني الله عزوجل فقلت له بعد أن قال هذه قضية أن هذا اللباس صار أمر أممي وليس خاصا بشعب من الشعوب أو بدين من الأديان فجئته من ناحية حساسة ، هذا القسيس لبناني والقساوسة اللبنانيون لهم زي خاص ، أولا لباسهم سواد في سواد وثانيا قلنسوتهم هي كطربوش تعرفونه الطربوش الأحمر ولكنه طويل ضعف الطربوش طولا وأسود
السائل
مثل الهرم يعني ؟
الشيخ : لا ، الهرم يكون رأسه رفيع ، هذا يكون مثل السطل هكذا ، الشاهد قلت له هل أفهم من كلامك أن اللباس ليس له علاقة بالدين أنه مث بالنسبة إليك أنت يجوز أن ترفع هذه القلنسوة وتضع على رأسك الطربوش الأحمر وعليه العمامة البيضاء ؟ فمن نظر إليك ظن فيك أنك شيخ من شيوخ المسلمين ؟ قال : لا ، لا ، لا ، قلت له لماذا فهذا لباس ؟ وليس له علاقة بالدين ؟ قال لا ، نحن علماء النصارى يعني ، نحن رجال الدين ولنا زي خاص من بين النصارى عموما لنا زي خاص ، فألهمني الله عزوجل وقلت له كلمة يعني سقط من بعدها تماما وتبين أنه لا مجال لأحد أن يجادل في الإسلام ، قلت له هذا هو الفرق بيننا نحن معشر المسلمين وبينكم أنتم معشر النصارى ، فنحن لا فرق عندنا بين عالم ومتعلم وغير متعلم مادام أنه يجمعنا الإسلام ، فما لا يجوز لأكبر عالم لا يجوز لأقل مسلم ، هذا عندنا ، أما عندكم فعندكم رجال دين ورجال لا دين ، هكذا قلت له ، بدليل أنك تقول هذا لباس خاص بكم أنتم معشر القسيسين ، أما النصارى الآخرون فيلبسون ما يشاءون ، لا هذا عندنا لا يجوز ، ما يحرم على أكبر إنسان وأتقى إنسان يحرم على أصغر وما لا يجوز أن يلبسه العالم لا يجوز أن يلبسه الأمي ، وهكذا ، فسقط في يده والحقيقة هذه من فضائل الشريعة الإسلامية ولعل في هذا القدر كفاية والحمد لله رب العالمين

During a conversation with a Christian priest, we engaged in a lengthy discussion and analysis. Although the story is extensive and contains numerous benefits, our time is limited to just 5 minutes. Hence, I will only mention what is relevant to this occasion. The priest expressed disapproval towards the Muslims, specifically the scholars, for declaring Mustapha Kamal Pasha, later known as Ataturk, as a disbeliever. Ataturk, who is considered the father of the Turks, implemented policies that restricted Turkish Muslims from adhering to many of the rulings of their religion, as is widely known. The priest verbally attacked the Muslims and accused them of extremism for excommunicating Ataturk, arguing that his only offense was making the wearing of Western-style hats compulsory for Turkish civil servants. In response, I presented two arguments against the priest. Firstly, it is important to note that Ataturk not only opposed Islam in this particular matter, but he also made significant changes to the Shariah, such as altering the inheritance laws to equate the shares of females and males. (I)

In terms of the hat’s subject matter, I engaged in an extensive discussion and analysis, the essence of which is summarised as follows: One of the aspects of Islam’s perfection is its establishment of laws and divine regulations to help Muslims maintain their Islamic identity and avoid adopting the (un-Islamic) identities of other groups. I pointed out to him that scholars specialising in the topic of Ijmaa [(II) religious consensus] assert that any society wishing to preserve its distinctiveness must safeguard its customs, history, and language, considering this an undeniable principle in the field of consensus. Therefore, I explained to him that among the virtues of Islam and the excellence of its laws is the provision for Muslims to uphold their Muslim identity and refrain from emulating those who oppose it; instead, they should be in opposition to the ways of those who contradict their identity.

And if Ataturk, as an example, truly desired the welfare of the Turkish Muslim society and believed that making the hat mandatory would bring about such benefits that other forms of clothing could not, then he possessed the capability to differentiate between the Turkish Muslim hat and the non-Muslim Turkish hat. For instance, he could have placed a distinctive band on the Muslim hat, so that anyone who saw a Muslim wearing it would immediately recognize their religious affiliation, even if they were dressed in garments typically associated with unbelievers. However, Ataturk’s actions were in direct contradiction to the principles of the Islamic faith, leading Muslim scholars to declare him an apostate and disbeliever (i.e. not due to this matter regarding the hat, but other affairs that are tantamount to apostasy).

The discussion and examination between him and me regarding this matter was quite extensive until Allah made me mentally stimulated and bestowed on me the ability to utter a timely statement when the priest stated, “This attire is not specific to any particular society or religion, but rather a global matter.” In response, I approached the topic from a sensitive standpoint. This particular priest is Lebanese, and Lebanese priests have a distinct attire. Firstly, they wear all black, and secondly, their hoods resemble a cowl, similar to a red cowl but longer and darker. I questioned him, “Does your statement imply that clothing has no connection to religion? For instance, would it be permissible for you to remove your hood and instead wear a red cowl with a white turban, giving the impression that you are a respected Shaikh among the Muslim community?”

He responded, “No, no, no.” I then questioned him, “If that’s the case, why do you wear this attire and does it not have any connection to religion?” He explained, “We are Christian scholars, meaning we are religious men and we have a specific attire that is common among Christians. We have a distinct dress code.” Then by the will of Allah, I was inspired and I made a profound statement that left him speechless, showing that there was no room for argument against Islam. I pointed out, “This is the distinction between us Muslims and you Christians; we do not differentiate between a scholar, a student, or anyone else, as long as we are united in Islam. What is impermissible for the most knowledgeable scholar is also impermissible for the least knowledgeable Muslim. This is what is between us, but as for yourselves, you have ‘Men of Religion’ and ‘Men who are not Men of Religion”

This is the manner in which I presented the situation to him, citing evidence that you, as a priest, claim that this attire is specific to priests, while others can wear whatever they please. However, this is not acceptable for us – it is not allowed. What is forbidden for the most honorable and devout individual (muslim) is also forbidden for the one with the lowest rank. What is prohibited for a Muslim scholar to wear is also prohibited for an ordinary individual. Consequently, he was filled with remorse and left speechless. This indeed exemplifies the virtues of the Islamic Shariah. [https://youtu.be/iKlyiyjwyRw Paraphrased. Your feedback is welcomed to improve the content of this article Jazaakumullaahu Khayran]

Footnote I: Inheritance:

Introduction to the Science of Inheritance – By Uways At-Taweel

 

Footnote II: Muslim life – By Shaikh Abu Khadeejah [may Allaah preserve him]

https://www.abukhadeejah.com/the-importance-of-the-muslim-lifestyle-and-community-islam-4-9/

https://www.abukhadeejah.com/muslim-lifestyles-choices-and-adopting-non-muslim-practices-that-conflict-with-islamic-teachings-islam-4-1/

https://www.abukhadeejah.com/muslim-lifestyles-choices-and-adopting-non-muslim-practices-that-conflict-with-islamic-teachings-islam-4-1/

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

https://www.abukhadeejah.com/ibn-taymiyyah-on-participating-in-the-annual-celebrations-of-the-unbelievers/

https://www.abukhadeejah.com/origin-of-pinata-and-why-it-is-a-must-that-muslims-do-not-use-in-celebration/

Finally: NB: Imaam Al-Albani [may Allah have mercy upon him] only mentioned one amongst some of Ataturk’s misguidance, rather the upright scholars declared him a disbeliever due to his many evil beliefs and deeds that are founder on secularism. Al-Allamah Muhammad Amaan Al-Jaami [may Allah have mercy upon him] said, “Secularism is disbelief and the mother of all evil”. [Asbaab Al-Ijaabah Cassette 2] However, we are reminded of the fact that removing someone from Islaam is the job and responsibility of the upright scholars of Ahlus Sunnah- neither the responsibility of the common people nor the misguided sects such as the khawaarij. Read and Listen Regarding Principles of Takfeer (excommunication)

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

http://www.sahihalbukhari.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090006&articlePages=1

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&pfriend=

http://www.salafipublications.com/sps/downloads/pdf/MNJ050018.pdf

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050018&articlePages=1

Three Most Hated People In The Sight of Allah!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Innovations In Islam (Bidah), Morals and Manners - 'Akhlaaq', Purification of The Soul, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ibn Abbas [may Allah be pleased with him and his father] said: The Prophet [peace and blessings of Allah be upon him] said, “The most hated people to Allah are three: a person who deviates from right conduct sanctuaries of Makkah and Medeenah; a person who seeks that the traditions of the Pre-lslamic Period of Ignorance should remain in Islam and a person who seeks to shed somebody’s blood without any right”.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said:

These three actions are major sins. The first major sin is to stray from good behavior within the sacred sanctuaries of Makkah and Madeenah. This deviation means to abandon the path of truth and embrace falsehood, and promoting falsehood to suppress the truth. Allah [The Mighty and Majestic] has censured those who engage in such misconduct within the sanctuaries of Makkah and Madeenah, saying:

وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٍ۬ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٍ۬

And whoever intends evil actions therein or to do wrong, We shall make him taste a painful torment]. [Surah Al-Hajj. Ayah 25]

Allah has promised them a severe punishment for their evil intentions therein, so what about committing such deeds?! It would indeed be a more severe sin, a more terrifying state, and a harsher punishment. This highlights the sanctity of Makkah and Madeenah, chosen by Allah as sacred lands where virtuous acts of worship, like Hajj, are performed – a pillar of Islam. The virtues of these places are countless, with increased rewards for good deeds done there, and surpassing all other lands on earth in virtue.

The second major sin is committed by the individual who wants the practices of the pre-Islamic era of ignorance to remain within Islam, as if he prioritises the evil customs that were followed during that era over Islamic practices, Iman and Ihsaan, their virtue and the virtue of the Prophet’s Sunnah. This act constitutes a major sin, as it involves favouring Bidah over the authentic Sunnah that leads to the right path.

The third major sin is shedding the blood of a Muslim without any right, especially when it is done out of oppression and animosity. Shedding the blood of a Muslim is a great crime as the Prophet [peace and blessings of Allah be upon him] said, “The extinction of the entire world is less significant than killing a Muslim (without right)”. He stated regarding the rights of the Kabah, “Great you are and great is your sanctity, but the sanctity of a believer is greater than yours in the Sight of Allah”. Therefore, it is forbidden to transgress against Muslims, both male and female, in the sanctuaries of Makkah and Madeenah, as well as in any other place, due to the severe consequences and punishment that follow. [1]

Amr Ibn Al-Hamiq [may Allah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allah be upon him] said, “Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever”. [2]

[1] An Excerpt from “At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Vol 1. Pages 429-430

[2] Saheeh Al-Jaami 6103

Ten ways to safeguard against the evil eye, magic, and envious individuals

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Indeed, one of the most pernicious ailments and profound evils is the affliction that befalls an individual as a result of magic, the evil eye, or envy. Magic possesses an exceedingly wicked influence on a person as it has the potential to induce illness or even lead to their demise (by the Will of Allah). Similarly, the evil eye of an envious individual, when accompanied by malice and evil intentions in the heart can bring harm upon the envied person (by the Will of Allah); in fact, it too can result in illness or death (by the will of Allah). However, the believer has been facilitated with the blessed means and beneficial things to ward off evil from (magicians and envious people). Al-Allaamah Ibn Al-Qayyim [may Allah have mercy upon him] summarised these means of protection into ten significant matters as follows:

 

[1] Tawheed: The firm belief [in pure Islamic monotheism, that Allah is the sole Creator, Provider, and Controller of the universe; the only possessor of Perfect names and Attributes that are not similar to that of anyone else, and that He alone has the right to be worshipped]; constantly attaching (one’s heart and thoughts) to Allah, who has created all the means for achieving our goals, The All-Mighty, The All-Wise, whilst considering the means of protection and to remember that nothing can harm or benefit us without Allah’s permission. Allah says:

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ

And if Allah touches you with hurt, none can remove it but He; and if He intends any good for you, none can repel His Favour which He causes it to reach whomsoever of His slaves He will. [Surah Yunus. 107]

The Prophet [peace and blessings of Allah be upon him] said to Ibn Abbaas [may Allah be pleased with him and his father], “Know that even if the entire nation were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already decreed for you and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already decreed against you”. [Sahih At-Tirmidhi 2516]

If an individual upholds Tawheed, the fear of anything other than Allah will be eradicated from their heart. Their adversary will appear feeble to them, and they will realise that their preoccupation with their enemy’s affairs, fear of their enemy, and obsession with their enemy stem from a deficiency in their belief in Tawheed. If they were to perfect their belief in Tawheed, their foremost thought would be that Allah is the ultimate Protector and Defender, as Allah safeguards those who have true faith. A true believer will be defended by Allah in accordance with the strength of their faith. Tawheed serves as the most powerful shield, and those who embrace it will be among the protected. As some of the righteous predecessors have stated, “Whoever truly fears Allah, everything will fear him; and whoever does not fear Allah, Allah will make him fear everything.”

 

[2] Taqwa- [Fear of Allah and piety- striving to fulfill everything Allah has commanded and keep away from everything Allah has forbidden]: Those who are mindful of Allah will be safeguarded by Allah and not left in the care of others. Allah [The Most High] says:

وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and become Al-Muttaqun(the pious), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Surah Al Imraan Ayah 120]

 

[3] At-Tawakkul- [Reliance upon Allah]: Whoever places their trust in Allah will find Allah all-sufficient for them. Trusting in Allah is the most powerful means of protection, regardless of the level of harm, oppression, or enmity from others. Those who rely solely on Allah will find that their enemy has no chance of harming them. When a person trusts in Allah as He deserves and firmly believes in Allah’s complete control over the heavens, the earth, and everything in between, Allah will provide a way out of difficulties and assist them. [See Footnote a]

 

[4] Devotion to Allah: Being sincere to Allah, striving to attain His love and Pleasure, and fully surrendering to Him in all thoughts and desires, making an effort to align one’s thoughts and desires with what pleases Allah until it becomes dominant and pushes away everything that goes against what is Pleasing to Allah. Thus, one focuses their thoughts and desires to be in line with what their Lord loves, seeking to draw closer to Him, remembering and praising Him. Allah [The Most High] mentions that Iblis said:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

[Iblis (Satan)] said: “By Your Might, I will surely mislead them all, except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism). [Surah Saad. Ayaat 82-83]

The sincere individual resembles someone who seeks refuge in a well-protected stronghold – neither is the person within it filled with fear nor is the one who seeks refuge in it left vulnerable. Furthermore, their adversary does not harbour any hope of approaching it.

 

[5] Repentance: Sins lead to being overpowered by one’s adversary. Allah [The Most High] says:

[وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ – And whatever of misfortune befalls you, it is because of what your hands have earned]. [Surah Ash-Shurah. Ayah 30]

A servant of Allah is not overpowered by someone who harms them unless it is due to their sins, whether they are conscious of them or not. The sins that a person is unaware of are many times greater than what they are aware of, and the sins that they committed and forgotten are many times greater than what they can remember. In a well-known supplication, the believer is instructed to say:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ ، وَأَسْتَغْفِرُكَ لما لا أعلم

O Allah! I seek refuge with you from associating partners with you knowingly and I seek your forgiveness for what I do unknowingly]. [Sahih Adab Al-Mufrad. Number 551]

The necessity of seeking forgiveness for sins that a person is unaware of is significantly greater than the sins one is aware of committing. Adversity is often a result of sin, and evil occurrences are typically a consequence of sins and other related actions. By abstaining from sin, individuals can avoid the adverse outcomes associated with them. In times of being mistreated by an adversary, sincere repentance is the most beneficial thing.

 

[6] Seek Allaah’s Refuge against their evil: Allah [The Most High] says:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
مِن شَرِّ مَا خَلَقَ
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Say: “I seek refuge with (Allah) the Lord of the daybreak; From the evil of what He has created; And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). And from the evil of the witchcrafts when they blow in the knots; And from the evil of the envier when he envies.” [Surah Al-Falaq]

Allah hears those who seek His protection and knows what they are seeking. He has the power to do anything and He is the only one to whom we should turn for refuge, as no one else has the right to be invoked for refuge or shelter. He alone is the one who shields us from evil. Seeking refuge means escaping from something that frightens us and seeking protection from the only One who can truly protect and shelter us. There is no one else who can protect or shelter us besides Allah and He is enough as the ultimate source of safety. Allah safeguards us from our fears and offers help to those who seek it. He is the best Protector and the best ally.

 

[7] Patience: Patience is the ultimate weapon that grants victory to the person who is envied, surpassing any other greater or more effective means. As the envier’s transgressions escalate, they unknowingly become a powerful host for the one they transgress against, inadvertently causing harm to themselves. Their transgressions act as arrows that they unknowingly shoot at themselves. Allah says: [وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ – But the evil plot encompasses only him who makes it]. [Surah Fatir. Ayah 43]

 

[8] Strive to detach one’s heart from the envier: One should strive to detach their heart from being preoccupied with the affairs of the enemy and refrain from thinking about them. The intention should be to eliminate any thoughts about the enemy whenever they come to mind. It is important not to pay attention to them, neither fear them nor allow one’s heart to be filled with thoughts about them. This approach is highly beneficial and effective in repelling the evil of the enemy. It can be likened to a situation where a person is being pursued by the enemy, but the enemy is unable to see or make contact with them. By abandoning any thoughts about the enemy, they become powerless and unable to harm. This is because evil only occurs when there is contact between the two parties. The same principle applies to similar souls, where tranquility cannot exist if both souls have contact with each other. The cycle of evil will persist until one of them is destroyed. However, if a person turns their soul away from the enemy, protects it from thinking about them, and focuses on what is more beneficial, the envious transgressor will ultimately consume themselves. Envy is like fire, and if it does not find something else to burn, it will eventually burn itself out.

 

[9] Spending in charity and performing acts of kindness towards others: This has a remarkable impact in warding off calamity, the evil eye, and envy of the envier. Rarely does a person who does good and gives to those in need fall victim to envy or the evil eye, as Allah showers them with kindness and protection in times of difficulty. Giving in charity and doing good deeds are expressions of gratitude towards Allah for His blessings, and serve as a shield against anything that may jeopardize those blessings.

 

[10] Be good to others: Eradicate the intense anger of the envier, the transgressor, and the harmful person by being good to them, offering sincere advice and being compassionate. Allah [The Most High] says:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at times of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Surah Fussilat. Ayaat 34-35]

These are the ten great means of protection against the evil of an envious person, the evil eye, and the magician. We ask Allah to safeguard us from all evil, for indeed He is the All-Hearing, the One who answers the invocation of the suppliant. [1]

[Footnote a]:  http://www.salafipublications.com/sps/downloads/pdf/AQD100016.pdf

[1] An Excerpt from “Fiqhul Ad’iyah Wal Adhkaar’  Pages 2/219-223. Publisher: Daar Kunooz’ 1st Ed 1426H (Year 2005)]

Sound Creed, Methodology, and Upright Conduct Derived From Few Authentic Narrations About Fasting In Ramadhaan

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Abu Dharr [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [1]

Abu Hurayrah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [2]

“The religion will not cease to prevail”- Meaning, triumphant and lofty or manifest and clear, “as long as the people hasten to break the fast”- Meaning, they earnestly hasten to break the fast, “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by opposing the enemies amongst the people of the scripture, and agreeing with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] [3]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is to oppose the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [4]

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. [5]

Imaam An-Nawawi [may Allah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. What this means is that the affair of the Ummah will not cease being consistent and that they will (remain) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. [6]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, not being over-stringent (through what their) intellects (suggest to them), and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. [7]

Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] was asked: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward just as the Messenger [peace and blessings of Allah be upon him] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a (specific) exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who needs food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor]. [8]

Al-Allaamah Abdullaah Bin Humaid [may Allah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Masjid Al-Haraam to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is to attend the congregational prayer. So they (i.e. the people) break their fast over there to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. [9]

[1] Saheeh Al-Jaami 7224]

[2] Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[3] Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[4] Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[5] Saheeh Muslim 1098]

[6] Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[7] Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[8] Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871]

[9] Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]