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Al-Istikhārah: Following the Sunnah Without Myths

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Categories, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Sufis, Worship - 'Ibaadah'.

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

Hisham Bin Urwah, may Allah have mercy upon him, said:

“Do not ask the people what they have initiated (or innovated in the religion), for indeed they have (already) prepared answers for it, rather, ask them about the Sunnah because they do not know it”. [a]

 

What is Al-Istikhaarah?

It is widespread amongst some people that Istikharah and seeking the best outcome in an affair necessitates that one goes to the astrologers and soothsayers. This is contrary to what is found in the Islamic legislation; rather Istikhaarah and seeking the best outcome in an affair is that one performs two optional Rak’ats and then supplicate with the legislated supplication. Jaabir Bin Abdillaah [may Allaah be pleased with him and his father] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] used to teach us the way of doing Istikhaarah (i.e. to seek guidance regarding an affair) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer two rak`ats other than the obligatory (five daily prayers) and then say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

Allaahumma Innee Astakheeruka Bi ilmika Wa Astaqdiruka Bi Qudratika Wa as’aluka Min Fadlika, Fa innaka Taqdiru Wa laa Aqdir, Wa ta’lamu Wa laa A’lam, Wa anta Allaam Al-Ghuyoob. Allaahumma Fa in kunta ta’lamu haadhaa Al-amru [at this point you mention the affair about which you are seeking guidance]; then you continue and say: khayran lee Fee Aajil Amri Wa Aajilihee [or you say: Fee Deenee wa Ma’aashee wa Aaqibati Amree], Faqdurhu lee Wa Yassirhu lee Thumma Baarik lee Feehi. Allaahumma Wa in kunta ta’lamu Annahu Sharrun lee Fee Deenee wa Ma’aashi wa Aaqibati Amree [or you say: Fee Aajili Amree wa Aajilihee], Fasrifnee anhu wasrafhu Annee Waqdur lee al-khayr haythu kaana thumma Radinee bihee.

English Translation: O Allah! I seek the counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet [peace and blessings of Allah be upon him] added that then the person should mention his (or her) need [i.e. the affair or task]. [Al-Bukhari 1162] (1)

After Istikharah, one can also seek the advice of upright people who are capable of giving advice in the matter. Al-Hasan al-Basri, may Allah have mercy upon him, said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited (the statement of Allah): [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation.] [Ash-Shuraa. 38]

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some matters. Allah, Glorified be He and free is He from all imperfections, said:

[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah]. [Aal Imran. 159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice) given by that person, then he makes a choice –either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults does not regret and the one who performs Istikharah will not fail (to achieve what is good)”. Both Istikharah and consultation are legislated and a lot of good is achieved through them, as opposed to when matters are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

The One Consulted Must Fear Allah And Give Sincere Advice

Abu Hurairah, may Allah be pleased with him, said that the Messenger, peace and blessings of Allah be upon him, said, “The consultee is in a position of trust”. [Sahih Abi Dawud. 5128]

The Consultee is the one whose opinion is sought after regarding an affair of Maslahah [i.e. something that will bring about benefit and repel harm]. He is in a position of trust with regards to what is asked and it is not permissible to deceive the one who consults by concealing the matter that would bring about benefit. [Mirqat Al-Mafaateeh Sharh Mishkat Al-Masaabih. 4/259. Hadeeth 5062]

This hadeeth is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. (3)

 

A Myth

In some African countries, especially in Gambia, some people believe that one should either go to someone who is more pious or someone who is ‘Ya Bupa’ (i.e. someone who they claim or believe can see hidden matters, or has knowledge of the unseen or matters would be revealed to him in a dream) – to perform Istikharah on their behalf!  Allah said:

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.

In his explanation of the above Ayah, Imam Ash-Shanqeetee, may Allah have mercy upon him, presented a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and angels- do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

Aa’isha, may Allah be pleased with her, was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Prophet Ibrahim, peace be upon him, slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ – We have been sent against the people of Lout (Lot). (11:70)]

When the angels came to Prophet Lut, peace be upon him, he did not know that they were angels, and due to that Allah said: [عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ – He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allah said that Lut said: [لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ – Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Prophet Yaqub, peace be upon him, lost his eye sight due to grieving for Yusuf, peace be upon him, while he was in Egypt. He did not know anything about Yusuf until Allah reveal news about him.

Prophet Sulayman, peace be upon him, even though Allah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bil Qees until the Hud-hud came with news about them. Allah said that the Hud-hud said: [أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ – I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news].

Prophet Nuh, peace be upon him, did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allah said that Nuh said: [رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ – O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)]

He did not know the reality of the affair until Allah informed him, saying: “O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant. And indeed Allah, The Most High, also stated in Surah Hud about Nuh that he said to his people:

[وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

And when Allah said to the Angels: [هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allaah said that the angels replied: [قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا -They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allah makes known to them. Allah, The Most High, informs His Messengers what He wishes from the knowledge of the Unseen, as Allah stated:

[وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ- Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases].

And Allah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(4)

The Magicians and The Shayaateen

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “When Allah has ordained some affair in the Heaven, the angels beat with their wings in obedience to His statement, which sounds like a chain dragged over a rock.” (`Ali and other sub-narrators said, “The sound reaches them.”) “Until when fear is banished from their (angels) hearts, they (angels) say, ‘What was it that your Lord said? They say, ‘The truth; And He is the Most High, the Most Great.’ (34.23) Then those who gain a hearing by stealing (i.e. devils) will hear Allah’s Statement:– ‘Those who gain a hearing by stealing, (stand one over the other like this). (Sufyan, to illustrate this, spread the fingers of his right hand and placed them one over the other horizontally.) A flame may overtake and burn the eavesdropper before conveying the news to the one below him; or it may not overtake him till he has conveyed it to the one below him, who in his turn, conveys it to the one below him, and so on till they convey the news to the earth. (Or probably Sufyan said, “Till the news reaches the earth.”) Then the news is inspired to a sorcerer who would add a hundred lies to it. His prophecy will prove true (as far as the heavenly news is concerned). The people will say. ‘Didn’t he tell us that on such-and-such a day, such-and-such a thing will happen? We have found that is true because of the true news heard from heaven.” The above hadith is also narrated by Abu Huraira, starting: ‘When Allah has ordained some affair…’) In this narration the word foreteller is added to the word wizard. (5)

[a] Khutbah Al-Kitab Al-Mu’ammal Li Ar-Radd Ilaa Al-Amr Al-Awwal page 163

[1] Al-Haqeeqah Ash-Shar’iyyah Fee Tafseer Al-Qur’aa Al-Adheem Was-Sunnah An-Nabawiyyah. Page 95

[2] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285.

[3] Awnul Ahadis Samadi, Sharhu Al-Adab AlMufrad. 1/283. Hadeeth Number 256

[4] An Excerpt from ‘Tafseer Al-Qur’an Bil-Qur’an Min Adwaa Al-Bayan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)

[5] Al-Bukhari 4701

A Profound Parable: Surah Ar Ra’d Verse 17

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, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. [Ar-Ra’d 17]

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

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals.

Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second group of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

Imam as-Sadi, may Allah have mercy upon him, said:

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83
[2] An Excerpt from Tafsir as-Sadi, slightly paraphrased

The Essence of a Good and Beneficial Life

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

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

Before beginning this article, we remind the reader that the verses regarding Jihad and the statements of the scholars are not cited in isolation, rather, they must be understanding in the context of its rules, conditions, and etiquettes. To assist with this, clear details have been provided in a this link from an article by Shaikh Abu Khadeejah, may Allah preserve him, based on the clarifications of the noble Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him. It is therefore imperative that readers consult this link, so that the statements on Jihad are not misconstrued or misunderstood out of context in our era.

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

To proceed:

Alla,  The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [Al-Anfaal 24]

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

This Ayah comprises some matters and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, thus, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (i.e. eats, drinks and fulfils desires while devoid of the sound faith that enables a person to distinguish between guidance and misguidance).

A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), even if they have passed away (i.e. their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life].

Mujahid, may Allah have mercy upon him, said: Meaning, the truth”.

Qatadah, may Allah have mercy upon him, said:

Meaning, this Qur’an in which (there) is life (upright guidance), safety and protection in the life of this world and the hereafter”.

As-Sa’dee, may Allah have mercy upon him, said:

Meaning, Islam. They were given life (upright guidance) through it after being dead (completely misguided) through disbelief.

Ibn Ishaq, may Allah have mercy upon him, said that Urwa Bin Zubayr, may Allah have mercy upon him, said:

Meaning, through Jihad, Allah gave you might after being subdued, powerful after being weak and protected against your enemy after being overpowered by them.

All these interpretations are of a singular reality, and that is to fulfil what the Messenger, peace and blessings of Allah be upon him, conveyed – outwardly (deeds) and inwardly (sound belief in the heart).

Al-Farraa’i, may Allah have mercy upon him, said:

“If you are called to that which gives life” means when you are commanded to perform Jihad against your enemy.

He intends that the believers become strong through Jihad, and if they were to abandon Jihad their authority would become weak and their enemy would gain an advantage over them. Jihad is one of the greatest (acts of worship) through which they are given life in the worldly life (enabled to establish and follow the upright religion), in the Barsakh (life of bliss in the grave) and in the Hereafter (a life of bliss in paradise). As for the worldly life, their power and domination over their enemy is by way of Jihad. [Footnote a: Must refer to the link at the end about Jihad in our era for proper understanding]

Regarding the Barsakh, Allah said:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision]. [Al-Imran. 169]

As for in the Hereafter, indeed the share of the Mujahidin and Shuhadaa with regards to life and bliss would be greater than that of others. For that reason, Ibn Qutaybah, may Allah have mercy upon him, said regarding Allah’s statement: [لِمَا يُحْيِيكُمْ -To that which will give you life] means martyrdom. Some of the Mufassirun said that it means Paradise because it is the abode of the eternal good life.

The Ayah includes all these (things) because Iman, Islam, the Qur’an and Jihad give the hearts a good life (upright guidance) and perfect life in Paradise, and the Messenger is a caller to Iman and Paradise, therefore, he is a caller to life in the life of this world and the Hereafter.

The life of the body enables a person to be conscious of what benefits and harms, so he chooses that which benefits over what harms him. When deprived of this, he is affected by pain and weakness. Due to this, the life of the sick person, the grief-stricken, the one afflicted with anxiety, distress, fear, poverty and humiliation is inferior to the life of the one protected from that.

The life of one’s heart and soul enables a person to distinguish between truth and falsehood, misguidance and guidance, so, the person chooses the truth and not its opposite. This life benefits him with the strength to distinguish between benefit and harm in issues of knowledge, intent and action; benefits him with the strength of Iman, intent, love for the truth and the strength to abhor falsehood. Therefore, self-consciousness, discernment, love and aversion are (judged in accordance with) what one possesses of this life (of the heart and soul), just as the body that is alive is (judged in accordance with) its self-consciousness and perception of what is of benefit and what brings about pain.

The (first) is about the life of the body and the (other one) is about the life of the heart. And just as the human being cannot have life (physically) until the Angel blows the soul into him – because prior to this, he was lifeless; also, is the life of his soul and heart until the Messenger conveys to him the revelation. Allah said:

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

He [Allah] sends down the angels with [Rooh (i.e. revelation)] of His Command to whom of His slaves He pleases (i.e. the chosen Messengers)]. [16:2]

Allah said:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. [42:52]

[Life of the body begins] through the angel sent by Allah to blow the soul into a person and the life of [upright guidance for the heart through] the advent of the human Messenger. So, whoever receives the Ruh [i.e. the soul] brought by the Angel Messenger and the Ruh [i.e. revelation conveyed by the human Messenger] will receive two types of life. The one who receives the Ruh [soul], but not the [other Ruh (the revelation conveyed by the human Messenger)] will receive one type of life and miss the other. Allah said:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا

Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out? [6:122]

Therefore, he is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbas, may Allah be pleased with him and his father, and all the Mufassirun said that such a one [i.e. the one who is guided] used to be an unbeliever, then Allah guided him.

And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of (things) and one of them is that he walks amongst the people with light, while the people are in darkness, thus, his example and theirs is like that of a people who got lost during nightfall and could not find their way, while he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second is that he walks amongst them with his light, so they borrow from it due to their need for it. The third is that he walks with his light on the day of judgement on the bridge of as-Siraat, while the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaq.

And regarding Allah’s statement:

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

The first explanation of this statement is: it is well known that Allah is the one who intervenes between the believer and disbelief, between the disbeliever and Iman, between the people of obedience and their disobedience to Him, and between the people of disobedience and their obedience to Him. This is the saying of Ibn Abbas and the majority of the Mufassiroon.

The second explanation is: Allah is close to the heart of the human (by His All-Encompassing Perfect knowledge) and no secret is hidden from Him. This was mentioned by Al-Waahidiy from Qatadah. It appears that this statement (reported from Qatadah) is more in conformity with the context because the basis of this Istijabah [i.e. responding to the call of Allaah and His Messenger] is through the heart. A bodily response is of no benefit without the response of the heart because Allah comes between a person and his heart and knows whether the person has responded to Him with his heart or hides the opposite of that.

With regards to the first statement (i.e. the statement of Ibn Abbas and the majority of the Mufassirun), it is the fact that if one turns away (i.e. refuses to respond to the call of Allah and His Messenger), he will not be safe, thus Allah comes between him and his hearts as a punishment because he abandoned (this response) after the truth had been explained and made clear. So, he will be like what (has been mentioned) in the statement of Allah:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time. [6:110]

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before. [62:5]

This Ayah (Al-Anfaal 24) is a warning against (failing to respond) with the heart even if a response had been through the limbs. [(1)]

[Footnote a]: https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[(1)]: Al-Fawaa’id. pages 140-144

river beside trees and grass field

Seas and Rivers, Marine Nourishment and Ornaments, Night and Day, Sun and Moon

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Seas and Rivers, Marine Nourishment, Night and Day, Sun and Moon: Reflections on Divine Wisdom

Allah, The Most High, said:

وَمَا يَسۡتَوِى ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبٌ۬ فُرَاتٌ۬ سَآٮِٕغٌ۬ شَرَابُهُ ۥ وَهَـٰذَا مِلۡحٌ أُجَاجٌ۬ۖ وَمِن كُلٍّ۬ تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِيهِ مَوَاخِرَ لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ

And the two seas (kinds of water) are not alike: this fresh and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat, and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His Bounty, and that you may give thanks.
[Fatir. 12]

On the Creation of the Two Seas

This is report (news) about Allah’s Might, Wisdom, and Mercy, that indeed, He made the two seas as a source of welfare for all creatures of the earth, but He did not make them the same.

  • Rivers are fresh and pleasant to drink, so that those who drink from them, and those who sow and grow crops, would benefit.

  • Seas are salty and bitter, so that the air (or atmosphere) is not defiled by the stench of dead animals. The saltiness preserves the sea, keeping its animals in a better state and more tasty.

This is why Allah said:

  • [وَمِن كُلٍّ۬ – And from them both] — Meaning, from both the salty sea and fresh river water.

  • [تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا – you eat fresh tender meat] — Meaning, fish which is easy to catch.

  • [وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ – and derive the ornaments that you wear] — Meaning, such as pearls, coral, and others found in the sea.

These are great sources of welfare for the people.

On Ships and Marine Travel

Also among these sources of welfare and useful things in the sea is that Allah has subjugated it to the people to carry the vessels, such as ships and other means of marine transportation. You see them traversing the sea and cleaving – travelling from one region to another, from one place to another place, carrying passengers, their belongings and merchandise. Thus, by this, they receive a lot from Allah’s bounty and kindness. This is why Allah stated:

لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ

“That you may seek of His Bounty, and that you may give thanks.”

On the Sun, Moon, Day, and Night

Allah said:

يُولِجُ ٱلَّيۡلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيۡلِ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ

He merges the night into the day, and the day into the night. And He has subjected the sun and the moon; each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those whom you invoke instead of Him own not even a Qitmir (the thin membrane over the date-stone). [Fatir. 13]

Lessons on Day, Night, Sun, and Moon

Allah merges the night into the day and the day into the night: one enters the other. Whenever one arrives the other disappears- one increases and the other decreases, then balance is achieved. Through this, people attain welfare for their bodies, animals, trees and vegetations. Also, Allah subjugated the sun and the moon: the sun a shinning thing with heat, the moon a light, their movements and disappearance, thus the people may disperse to seek His bounty [i.e. livelihood], as well as what they [i.e. the sun and moon] facilitate to make the fruits ripe and others become dry due to the sun’s heat, and other necessities whose absence would have brought harm to the people.

[كُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ – Each (sun and moon) runs its course for a term appointed].

Meaning, the sun and the moon run their course for a period by the will of Allah, but they will cease when the end of the world arrives, the ability given to them to do what they do will stop: the moon will eclipse, the sun will wound round and lost its light and overthrown, and the stars will fall. [1]

In his explanation of Surah Al-Asr, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings. [2]

On Absolute Dominion

ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ

Such is Allah your Lord; His is the kingdom.

  • He alone created and subjugated these things for humankind.

  • He alone has the right to be worshipped; to Him belongs absolute dominion.

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ

Those you invoke instead of Him do not own even the smallest thing, not even the thin membrane over a date stone.

This highlights the futility of worshipping idols or deified images. [3]

On Invoking False Deities

إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

If you invoke them, they hear not your call. Even if they could hear, they could not grant your request. On the Day of Resurrection, they will disown your worship. And none can inform you like Him Who is All-Knower. [Fatir. 14]

[سُبۡحَـٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ- Glorified be You (Allah)! You are our Wali (Lord) instead of them (Surah Sabah, Ayah 41)]. [4][وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ  – And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything)]- Meaning, the knower of everything by Himself. [5]

[1] As-Sa‘di

[2] https://salafidawahmanchester.com/2025/12/22/the-summit-of-human-potential-four-defining-qualities/

[3] Sadi

[4] Sadi

[5] Zad Al-Maseer Fee Ilm at-Tafseer By Imam Ibn Al-Jawzi

photo of island and thunder

Mirage In The Desert and Darkness In The Vast Deep Sea

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

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

Allah, The Most High, said:

وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ظُلُمَٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ

As for those who disbelieve (i.e. reject Allah or any of His Messengers), their deeds are like a mirage in a desert. The thirsty one thinks it to be water until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account. Or [the state of a disbeliever in Allah or any of His Messengers] is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. [An-Nur. 39-40]

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

These are the people who are ignorant and unjust -ignorant of what the Messenger conveyed and unjust by following their vain desires. They are the individuals to whom Allah refers.

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

They follow but presumption and what their souls desire, though there has certainly come to them guidance from their Lord. (a)

 These are two groups of people:

The first group:

Those who think that they are knowledgeable, yet they are ignorant and misguided. These people display compound ignorance, as they are unaware of the truth, show hostility towards its people, endorse falsehood, and align themselves with it and its people. They think that they have something (to stand upon). Verily they are liars.

Their comprehension of faith contradicts their current state, much like an individual who perceives a mirage and desires it to be water, only to discover nothing upon reaching it. The deeds and wisdom of these people resemble a mirage that fails the onlooker when water is most needed. It goes beyond mere disillusionment and deprivation similar to someone who approaches a mirage but discovers no water; thus, they will encounter the fairest of judges and the most equitable of those who dispense justice (Allah – free from all imperfections) and will be recompensed according to their (corrupt) knowledge and deeds. Their deeds are presented and they had hoped for its benefit, but it will be scattered dust because it was not done sincerely for the sake of Allah, nor according to the Sunnah of His Messenger. Therefore, the false assumptions they thought were beneficial knowledge will become scattered dust, and their deeds and knowledge will turn into regret for them.

A mirage is an optical illusion seen on a flat surface due to sunlight, resembling flowing water, and a plain and flat land that has no mountains or valleys. This is similar to the knowledge of someone who did not build his knowledge and deeds upon Allah’s divine revelation, like a mirage seen by a traveler in extreme heat. He hopes for (water), but his expectations are disappointed. This is the manifestation of the knowledge and deeds of those who followed falsehood when they are resurrected, while their thirst becomes more intense. Their deeds appear to them like a mirage, causing them to believe it is water; however, as they approach it, the chains of punishment will grip them and lead them towards the hell fire. Allah said:

وَسُقُوا مَاءٌ حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ

And they will be given to drink a mixture of boiling water that will cut their intestines to pieces.”(Muhammad: 15)

The water they drank is the knowledge that ultimately proved to be useless, and the deeds they performed for the sake of other than Allah led to their suffering. They will be made to consume it, along with their food (the tree of Zaqqoom). The water they will drink is like useless knowledge as well as the deeds they did for other than the sake of Allah. Allah will give them boiling water, just as their food is thorny, not nourishing, and not satisfy hunger. [Al-Ghashiyah 6-7]

Similarly, in the material world, (such useless knowledge and deeds) neither enriched (their hearts) nor protected them from going astray. These are the people about who Allah said:

قُلْ هَلْ نُكَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَلًا الَّذِينَ ضَلَّ سَعِيهِمْ فِي الْحَيَوةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعا

Say (O Muhammad): “Shall We tell you the greatest losers in respect of (their) deeds?  [They are] those whose effort is lost in worldly life, while they thought that they were acquiring good by their deeds!” [Al-Kahf 103-104]

(Also), they are the ones about whom Allah said:

وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْتَهُ هَبَاءَ مَّنثُورًا

And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust. [Al-Furqan: 23]

They are also the one about whom Allah said:

كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ

Thus, Allah will show them their deeds as regrets for them. And they will never get out of the Fire. [Al-Baqarah: 167]

 

The Second Group

Those who find themselves shrouded in darkness. They are steeped in ignorance, thus encompassed on all sides. They resemble cattle, yet are even more astray. Their deeds lack understanding, instead driven by blind adherence and the (misguided) traditions of their forefathers, devoid of guidance from Allah. The darkness signifies the darkness of ignorance, disbelief, injustice, the pursuit of desires, doubt, and rejection of the truth that Allah Almighty conveyed through His Messengers, peace and blessings be upon them, and the guidance He bestowed upon them to guide humanity from darkness into light.

The reason for this is that whoever rejects the guidance and the true religion that Allah sent through Muhammad will be engulfed by layers of darkness: his words will be dark, his actions will be dark, his mindset will be dark, his methods will be dark, his ultimate fate will be dark, his heart will be dark, his speech will be dark, and his circumstances will be dark. When approached with the divine guidance from Allah through Muhammad, his deceitful and corrupt insight flees from the light of truth. Consequently, he flees to the darkness of opinions, which seem more appealing and suitable to him.

And regarding the statement of Allah:

يَغْشَهُ مَوْجٌ مِن فَوْقِهِ مَوْجٌ مِن فَوْقِهِ

Overwhelmed with a great wave topped by a great wave.

This illustrates the condition of an individual who deliberately rejects the divine guidance of Allah, thus the surging waves of doubts and falsehood in his heart are like the surging waves of the sea crashing upon each other- layers of darkness: the darkness of the deep sea, the darkness of the waves above, and the darkness of the clouds overhead. When one attempts to reach out into this sea, he can hardly see.

An Excerpt from “Badaa’i at-Tafseer al-Jaami Limaa Fassarahu al-Imam Ibn Al-Qayyim 2/246-248

(a)https://www.thenoblequran.com/q/#/search/53_23

Night and Day, Hearing and Eyesight

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

In The Name of Allah, The Merciful, The Bextower of Mercy.

Allah, The Most High, said:

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِضِيَآءٍ‌ۖ أَفَلَا تَسۡمَعُونَ
قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلنَّہَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِلَيۡلٍ۬ تَسۡكُنُونَ فِيهِ‌ۖ أَفَلَا تُبۡصِرُونَ
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

Say (O Muhammad ): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad ): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. [Al-Qasas. 71-73]

The (night and day) are a bestowal from Allah to His servants and this should make them thankful, worship Allah alone and fulfil His Rights. Allah- out of His Mercy- created the day for them in order that they may seek after His Bounties- seeking after their provisions and livelihoods during daylight. And Allah created the night for them (as a means of) rest and repose- (allowing) their bodies and souls to take a rest due to tiredness after work during the day. This is a bounty of Allah (bestowed) on His servants and Mercy (from Him). Is there anyone who is able to do this (besides Allah)?

Regarding the night, He said: [أَفَلَا تَسْمَعُونَ -Then will you not then hear], and regarding the day, He said: [أَفَلَا تُبْصِرُونَ – Then will you not then see?]

This is because the (faculty) of hearing is sharper than the (faculty) of sight during night time, and the (faculty) of sight is sharper than the (faculty) of hearing during day time.

In these verses (i.e. Al-Qasas 71, 72 & 73) the servant is exhorted to ponder upon the blessings Allah has bestowed. He should contemplate what the situation would have been if such blessings were absent, because if a servant were to contemplate on the situation due to the presence of such blessings compared to what the situation would have been if such blessings were absent, he will realise the station of this favour, contrary to the one who merely goes along with the normal state of affairs and considers (these favours) as something that will neither cease nor come to an end. So his heart is hindered from praising Allah for these blessings and from realising that he is in need of Allah every time. This neither prompts his thoughts towards thanksgiving nor remembrance. [1]

Al-Hasan Al-Basri, may Allah have mercy upon him, said:

”The night and the day have not ceased to lessen the life spans and bringing close the appointed times of death.” [2]

Awn Bin Abdillah, may Allah have mercy upon him, said:

Indeed, the most beneficial days the believer has in the worldly life, is the one about which he thought he would not reach its end. [3]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahman Fee Tafseer Kalaam Al-Mannan’. Publisher: Daar Ibn Hazm 1st Ed. 1424AH (Year 2003)

[2] Jami Al-Ulum Wal-Hikam. page 400

[3] Jami Al-Ulum Wal-Hikam. page 401

tree between green land during golden hour

Using a wolf to expel the Jinn – By Imam Abdul Aziz Bin Baz

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', 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.

السؤال:
شاع عند العامة وعند بعض القرّاء إذا جاءهم الشخص فيه مس من الجن يحضرون ذئبًا ثم يقولون ثبت عندنا بالتجارب أن المسوس بالجن إذا رأى الذئب يخرج، وهذا قد شوهد من ناس ثقات، ويقولون: لا نعتقد في الذئب، لكن جرى العرف في الطب بالتجربة، وثبت أن الذئب يخرج الجن؟

The Imam, may Allah have mercy upon him, was asked:

It has become common (or rife) among the common people and some of those who read (the Qur’an or other means as a remedy) that when a person afflicted by the jinn comes to them, they bring a wolf and claim that “It has been established (i.e. or ascertained) with us through experience that when the possessed person sees a wolf (i.e. due to the Jinn inside him seeing the wolf), it exits. This has been observed (i.e. or witnessed) by trustworthy people”, and they say: “We do not believe in the wolf, but this has become customary (i.e. the norm) – through experience – in the field of medicine (i.e. specifically when treating the possessed person), and it has been established that the wolf drives away the jinn”.

الجواب:
محل نظر، الأصل في التداوي أنه يجوز بكل ما هو من المباحات إذا جُرّب ونفع، فهذا أصل في التداوي.
وكونه ينفر من الذئب ويخرج الجني من الإنسان إذا رأى الذئب هذا يدّعونه، وهذا يُفضي إلى الاعتقاد في الذئب، وتعليق جلده كما يفعل بعض الناس أو تعليق رأسه.
والذي أرى أنه ينبغي ترك هذا؛ حتى لا تقع الكوارث بالاعتقاد في الذئب وأنه يسبب براءة المجانين، والأغلب على هذا أنها خرافات من خرافاتهم.

 

The response:

[محل نظر – This is something that requires examination and scrutiny]. The basis (or fundamental principle) with regards to remedies is that (treatment) – through everything that is from the permissible methods – is permissible if tested and (established) to be of benefit. This is the basis (or fundamental principle) with regards to remedies.

As for it being assumed that (the Jinn) flees from the wolf and exits the person when it sees the wolf, this is what they claim, and can lead to the belief in the wolf (that it can expel a jinn), attaching its skin (i.e. using a piece of it to attach to oneself, hanging its skin somewhere etc), as some people do, or even its head. [والذي أرى أنه ينبغي – What I hold is that it is befitting (or obligatory)] to abandon this in order that calamities (or grave harms) do not arise from the belief (or due to the belief) in the wolf, and that it makes the insane recovery (or cures them). [والأغلب على هذا أنها خرافات من خرافاتهم – And what is predominantly the case regarding this (in society, customs) is that it is a superstition among their superstitions (or superstitious beliefs)]. [Paraphrased]

https://binbaz.org.sa/fatwas/23767/%D8%AD%D9%83%D9%85-%D8%B2%D8%B9%D9%85-%D8%A7%D9%86-%D8%A7%D9%84%D8%AC%D9%86-%D9%8A%D9%86%D9%81%D8%B1-%D8%B9%D9%86%D8%AF-%D8%B1%D9%88%D9%8A%D8%A9-%D8%A7%D9%84%D8%B0%D9%89%D8%A8

https://youtube.com/shorts/awQ9mRWutVs?si=GXjfJTi-no2dNx3K

Teach me a supplication to say in my prayers

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

Abu Bakr, may Allah be pleased with him, narrated:

I said to Allah’s Messenger, peace and blessings of Allah be upon him, “O Allah’s Messenger! Teach me a supplication to say in my prayers”, he said, Say:

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

O Allah! I have wronged myself with many wrongs and none forgives except You, so forgive me and have mercy upon me. Verily, you alone are the Forgiving, the Merciful’”

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

Supplication is three types:

The first type is to invoke Allah by His Names and Attributes, and this is one of the explanations of Allah’s statement:

  وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا

And (all) the Most Beautiful [perfect] Names belong to Allaah, so supplicate to Him by them]. [Al-A’raaf. 180]

The second type is that you invoke Allah for your need and due to your poverty, saying:

I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc.

The third type is that you ask for your need while not using the aforementioned two types of invocations. The first invocation is more perfect and the second is more perfect than the third.

Therefore, if an invocation gathers all three types, then it will be most perfect and this is what the invocations of the Prophet usually comprised of.

And in this invocation which Siddeeq Al-Ummah [i.e. AbuBakr] was taught, the three types of invocations are mentioned. In the beginning of the supplication:

[اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا – O Allah! I have wronged myself with many wrong]:

This clarifies the situation of the one asking.

Then one says: [وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ – and none forgives except You]: This is about the affair of the one being asked.

Then one says: [فَاغْفِرْ لِي – So forgive me]: Here one mentions his need, and then ends the innovation with two Names from Allah’s Names that necessitates and fitting what is being requested. [1]

Ibn Battal, may Allah have mercy upon him, said:

In this supplication is the fact that it is obligated to a servant of Allah to be mindful of his Lord in all circumstances, even if he is one of those who strives the most in worship, because despite the position of Abu Bakr in the religion, he was not exempted from having the need for seeking the forgiveness of his Lord. [2]

Ibn Daqeeq Al-Eid, may Allah have mercy upon him, said:

This hadith passes judgement with regards to making this supplication in Salah without specifying where it should be performed. However, perhaps the best place where it is most worthy are two- either in Sujud or after Tashahud, because they are the two places we have been commanded to make du’aa.  The Prophet,  peace and blessings of Allah be upon him, said,

“And while in prostration, then make effort in supplication”. [Muslim 479].

And regarding Tashahud [i.e. after Tashahud and before Tasleem], he said:

“Then select the invocation you like best and recite it”. [Bukhaari 835].

Perhaps the best place would be after Tashahud due to the importance given to the affair. [3]

Ibn Mulqin, may Allah have mercy upon him, said:

“This hadith establishes proof regarding the fact that it is legislated to seek knowledge from the scholars, especially in relation to the supplications of the prayer”. [4]

[1] Jalaa Al-Ifhaam. 201

[2] Sharh Sahih Al-Bukhari. By Ibn Battaal 10/93

[3] Ihkam Al-Ahkaam. 1/314-315

[4] Al- I’lam Sharh Umdah Al-Ahkam 3/511

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [105]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Fitnah, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Telephone Link Between Al-Allamah Rabee, may Allah have mercy upon him, and the “Strangers Brigade” dated 2nd Ramadan 1420 AH (1999)

Questioner: The brothers here have realised that there is no path to guidance and truth except by returning to the scholars — the scholars of Ahl Al-Sunnah — in this era, asking them, and adhering to their statements thereafter. Now, we present to you the most critical issue currently unfolding on the Algerian scene, which is the ongoing conflict between us and the ruling regime for the past eight years. We seek to know your opinion on this matter together with the largest platoon.

We have questions that we urgently need you to clarify the truth for us, so we hope, dear Shaikh, for a thorough and clear explanation. Please open your heart to us and perhaps Allah may guide back to the truth those who have strayed from it, and Allah’s aid is sought!

First question: What is your opinion on the ongoing conflict in Algeria? On what basis do you form your statements and stance, dear Shaikh, knowing that we adhere to the Salafi methodology, uphold the banner of Ahl As-Sunnah Wal Jama’ah, and disassociate ourselves from Jama’ah Takfir Wal-Hijrah that commit massacres and atrocities? We also disassociate ourselves from the proponents of illegal partisanship who revolve around elections and partisanship, among other things?

The Shaikh Responded: May Allah reward you with goodness. I am currently preparing to go to the prayer at Masjid Al-Haram. I want to remind you of the fatwas from scholars and Imams of the Sunnah in this era, such as Shaikh Al-Albani, Shaikh Ibn Baz, and Ibn Uthaymeen. Have you heard and read their fatwas?

Questioner: Yes, we have received them, but some doubts have prevented us from benefiting from them, and we need your answers to these, O our Shaikh.

The Shaikh: Therefore, the answers to these questions will be postponed until I return from prayer at the Masjid Al-Haram. Then, the Shaikh made another appointment for later that same day. But before the call ended, the Shaikh added: I have a quick question for you: What percentage of these individuals are Salafis?

Questioner: They are a large group, O our Shaikh, a very large group!

The Shaikh: Good, if they are Salafis, why didn’t they refer to the scholars before getting involved in this problem?

Questioner: They were actually relying on a fatwa from Shaikh Nasir Ad-Din al-Albani — I mean — an old fatwa, but it has now become clear that it wasn’t — you know — as strong and sound as they thought, and Allah knows best.

The Shaikh: Good, InShaAlllah, in any case, the investigation will continue later.

And at the appointed time, the revolutionaries contacted the Shaikh

Questioner: We would like to inform you that the ones speaking to you now are your brothers from Algeria, specifically the fighters of the “Salafi Group for Preaching and Combat”, and we are part of one of its brigades: “The Strangers Brigade” in Bouira. Of course, we’ll return after having received insights from the scholars, and we would like to present you with some questions. We had already given you the initial part this morning, and now we are providing you with the details, InShaAllah. Generally, I would like to provide you, our Shaikh, with an overview of the events that have transpired from the beginning until today; so that you have a complete picture of what has occurred, InShaAllah.

As you know, our Shaikh, the issue began with the emergence of the “Islamic Salvation Front” on the scene. The concept of partisanship and elections came into play, but then the elections were halted, leading to the events that unfolded during that time. In 1992, a group among the Takferis initiated acts of violence, while the “Islamic Salvation Front”, during that period, was only supporting the fight through media, encouraging the youth to participate. After that, it spread among the brothers that Shaikh Nasir Ad-Din al-Albani had issued a fatwa regarding this fighting, saying: “Hasten! Hasten!” There is an audio recording from that time, amidst the media circumstances and the changing conditions, I mean the youth began to join these fighters in waves.

The Shaikh: Let me hear the tape of al-Albani.

Questioner: What Shaikh?

The Shaikh: Let me hear the words of Shaikh al-Albani where he said “Hasten! Hasten”.  I say: Let me listen to the voice of Shaikh Al-Albani, whose fatwa you have relied upon.

Questioner: The tape is available, but it is based on a reality that does not correspond to the one that the Shaikh was asked about; it did not provide the correct circumstances. It was made to seem to him that there were certain provisions, and that there were 7 million and 3 million, and so forth. Thus, the Shaikh said: “Hasten! Hasten!” as if he understood the opposite of the true circunmstances, leading to the situation that occurred.

The Shaikh: I say, may Allah bless you: Praise be to Allah, and peace and blessings be upon His Messenger, his family, and his companions, and those who follow his guidance. Now, I see that you distinguish between the Salafis and the Takfiris?

Questioner: Yes, indeed!

The Shaikh: From what you’ve said, I understand that you disassociate yourselves from those who declare an unrestricted takfir against the people. Does this imply that you also engage in takfir?

Questioner: Yes, indeed! Yes, indeed! We are not in that manner, but rather in a different way.

The Shaikh: What is your form of takfir?

Questioner: The group declares takfir on the ruler, which is why they have revolted against him.

The Shaikh: The ruler, the army, the ministers, and those around them?

Questioner: Yes indeed! Anyone who joins the ruler’s faction is fought alongside him!

The Shaikh: Do they fight him on the grounds that he is an unbeliever?

Questioner: No, not in the sense of a specific act of disbelief. Not every individual in the faction is considered specifically an unbeliever, O our Shaikh!

The Shaikh: Do you consider the ruler to be an unbeliever at present?

Questioner: Yes, indeed!

The Shaikh: Why do you label him as such?

Questioner: Based on the fact that he has set aside Islamic law and replaced it with man-made laws, and he has fought against Muslims, and Shaikh Nasir Ad-Din al-Albani has issued a fatwa on this matter, as I mentioned to you earlier.

The Shaikh: No! Now, what about the new fatwa from Al-Albani?

Questioner:  The new one? This is where our confusion and bewilderment lie, O our Shaikh!

The Shaikh: Al-Albani declares the rulers of Algeria to be disbelievers? Did Al-Uthaymeen or Al-Fawzan say that the rulers are disbelievers? Laa Hawla Walaa Quwwata Illaa Billaah!

Questioner: They did not say that, O our Shaikh.

The Shaikh: Good, and you believe that their disbelief is evident and that there is a proof from Allah, as if they said that Islam is not suitable, that it is backward, and that these laws are better than Islam. Did they say this?

Questioner: We have not heard this from them, O our Shaikh.

The Shaikh: Therefore, you have no clear evidence that they are unbelievers upon a clear (blatant) disbelief. This should be treated according to what has been mentioned in the hadiths that have been transmitted from Allāh’s messenger, peace and blessings of Allāh be upon him, about the Muslim’s stance towards a deviated ruler – the rulers whose good deeds you know and approve and disapprove of their evil deed, about whom he (the Prophet) was said: “They are guided by other than my guidance and follow a path other than my Sunnah”. And there are many hadiths on this matter to the extent that when the Prophet was asked: “Should we fight them?” He replied: “No, not as long as they establish prayer among you”. This means they deviate while in Islam to the very end. If they continue to pray and claim to be Muslims, they should not be fought or rebelled against. Do you understand these points?

Questioner: We listen to you, our virtuous Shaikh, and we are learning from you now.

The Shaikh: Yes, may Allah bless you, study these hadiths, study the statements of the scholars, and study the speech of Al-Albani. You must seek knowledge. Then I ask you: after eight years, what are the fruits of this fighting? What have the Muslims gained from this Jihad?

Questioner: So far, nothing, Shaikh!

The Shaikh: How many have been killed, how much wealth has been lost, how many rights have been violated, and so on?

Questioner: A lot! A lot!

The Shaikh: So many! So many! You have supported this situation, you have backed the Takferis who shed blood, and they have been emboldened by your, and you aided them. You say that you are Salafis and that you oppose their views, but they benefit from your support, and their boldness (in committing crimes) against this society increases through you, crushing them, leaving them with neither (practice of the) religion nor worldly possessions! Is Islam pleased with these qualities?!

Questioner: No, our Shaikh! We have indeed had conflict and disputes with them.

The Shaikh: What led the Algerian people, including its youth, students, and others, to embrace Salafism? Was it this current situation or the time of the revolution and turmoil?

Questioner: The current situation is not better!

The Shaikh: Good, you fought to improve the situation compared to what it was?

Questioner: Yes, indeed! Yes, indeed! It’s an evil situation, O our Shaikh, it’s an evil situation until now!

The Shaikh: Do you not find a lesson in this?! Isn’t this proof that this jihad stemmed from ignorance, and (dubious) Fatwas, we ask Allah for safety. They did not seek guidance from scholars, and instead took the wicked ones – ignorant ones- as leaders – who issue rulings without knowledge, leading themselves and others astray, and they did not stop at misguidance only, but went further to spill blood and destroy Islam. Islam has been severely and horrifically destroyed in Algeria due to the actions of these people!! Perhaps if they had not rushed and had approached knowledge with insight, the Islamic state in Algeria might have been a reality. However, due to their ignorance and ill intentions—because their motives are corrupt and they seek only power—they do not aim to elevate the word of Allāh. They desire to ascend to the pinnacle of governance, which is why they have created elections, democracy, and empty rhetoric. Their only focus is on wrestling with the rulers, and their sole concern is to reach the heights of power. After achieving that, they turn their backs on Islam, just as their counterparts have done in Sudan, Turkey, and elsewhere.

If these individuals were to gain power, they would increase fear and oppression among the people, straying further from Islam…So now… take heed from what has transpired, and roll up your sleeves to gain knowledge and guide this good nation back to the Book of Allah and the Sunnah of the Messenger, so that it may return to its former state before this turmoil, and then advance towards achieving the goals that Islam aspires to.

Questioner: Our Shaikh! According to your statement, it seems that one cannot declare a ruler to be a disbeliever, even if he rules by laws other than what Allah has revealed, until the scholars make such a judgment.

The Shaikh: Yes! The scholars must first see a clear act of disbelief, and then after the fatwa is issued, the question arises whether to fight or not; because Allah said:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِن قُوَّةٍ وَمِن رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ

And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.  [Al-Anfal 60]

This applies if they are unbelievers (i.e. a declared war under a Muslim ruler). I had some young men come to me at the beginning of this conflict, and I asked them: Have you prepared for battle, considering they are disbelievers in your eyes? They replied: No! I said: You do not have power, while they possess aircrafts, tanks, and so much more, backed by Britain, America, and all the other nations. You have nothing at your disposal, so you haven’t prepared the necessary measures to instill fear in the enemy of Allah. Instead, you have only prepared what encourages the enemy of Allāh against you and Islam. Even if the ruler is openly a disbeliever, in Algeria or elsewhere, it is essential to refer to the scholars. They are the ones who can assess the benefits and harms, determining when fighting is justified and when it is not, and so on. It should not be left to the foolish, the ignorant, or those with ambitions for power. This is a mistake, and you have seen the consequences of this recklessness.

You must repent to Allah, the Exalted, for you may not escape accountability before Him regarding the blood that has been shed, the honour that has been violated, and the wealth that has been stolen and plundered. So turn to Allah with a sincere repentance — may Allah bless you — for you bear the responsibility before Allah, the Mighty and Majestic, because you have participated with these people. Therefore, repent to Allah with a sincere repentance for what has happened to the rights of the Muslims… the oppressed. Then roll up your sleeves, for Allah accepts repentance. And roll up your sleeves in earnest pursuit of knowledge, and call upon your brothers who remain in the mountains to repent and return to Allah. Convey to them the likes of this.

An except from this video: https://youtu.be/2-IZRfLsxwY?si=xrNXOqvl3OgmTchk

The motivation behind sharing this excerpt stems from a conversation I had with Ustadh Zaid Khalid, may Allah preserve him, some time ago. We discussed how even senior scholars refer to their elders, during which he remembered this incident and provided me with this Youtube video.

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]