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A Supplication for Well-Being and Comprehensive Protection, Morning and Evening

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sin, Worship - 'Ibaadah'.

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

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allah! I ask You for well-being in this Dunya and the Aakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me.

This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the Dunya and Aakhira. Nothing can be equal to wellbeing, for whoever is granted well-being then indeed he has received his complete share of good. Seeking [العَفْوَ -pardon] necessitates that one is forgiven his sins and they are wiped away.

As for [العافِيَـةَ – Well-being], it is safety Allah bestows on a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins. So, the Messenger, peace and blessings of Allah be upon him, asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth.

Well-being in one’s religion is protection against everything that will bring dishonour (or disgrace) to one’s religion or deprive him of it.

Well-being in the Dunyaa is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments.

Well-being in the Aakhirah is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Well-being in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…

[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allah! Conceal my faults, shortcomings etc]

[ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me].

اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allaah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him.

An Excerpt from Fiqh Al-Ad’iyah Wal Af’kar 3/32-33- By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him.

Five Comprehensive Supplications of Guidance and Rectification

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

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

Five Comprehensive Supplications of Guidance and Rectification_PDF

Supplication 1 – After Tashahud and Before Tasleem 

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [1]

 

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

 “O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me”.

This requires surrendering and submitting all of one’s affairs to the Lord, asking Allah for the best outcome in every situation, and seeking that through His All-Encompassing knowledge because Allah has complete knowledge of both hidden and visible matters, and He has absolute power over everything. No one can change His judgment or prevent His decree. It is well known that a servant of Allah cannot predict the outcome of their affairs or their final destination. They are also unable to achieve good or avoid harm except with the help and ease granted by Allah. Therefore, a servant of Allah is always in need of Allah, regardless of where he may be. This is why one says in this supplication:

 

أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

Let me live if life is good for me, and let me die if You know that death is good for me.

This is why the Sunnah forbids wishing for death when faced with hardships, as one does not fully understand the repercussions. The Prophet, peace and blessings of Allah be upon him, said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Al-Bukhari]

 

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ

O Allah! I ask You to grant me (the blessing of having) fear of You in private and public.

Meaning: To fear You in private and public- when I am with the people and when they are absent because while some fear Allah in public and when seen, the true measure of devotion lies in fearing Allah when not seen by the people. Allah praised those who fear Him in the unseen, saying:

 الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ

Those who fear their Lord without seeing Him, while they are afraid of the Hour. [Al-Anbiya. 49]

Allah, The Most High, said: 

 مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ

 Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism). [Qaf. 33]

 

وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ

And I ask you (to make me utter) a statement of truth in times of contentment and anger

Meaning: Empower me to speak the truth during moments of contentment and anger. Speaking the truth during moments of anger is a virtuous and powerful act, as anger often leads a person to utter the opposite of truth and other than justice. Indeed, Allah commends those of His servants who forgive when angered and their anger never drives them towards transgression and aggression. 

Allah, The Most High, said:

  وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ 

And when they are angry, they forgive. [Ash-Shuraa. 37]

If someone speaks only the truth when they’re angry, it shows that they have a strong faith and are in control of their soul (by the permission of Allah). In a hadith, the Prophet, peace and blessings of Allah be upon him, said: 

“The strong one (i.e. the one who is more worthy to be described as a strong person) is not the one who (overcomes the people in) wrestling, rather the strong person is the one who restrains himself when angry”.

 

وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ

 And I ask You for moderation when in a state of wealth and poverty.

 Meaning: Being moderate whether I’m poor or wealthy, following the balanced path set by the Shariah; neither stingy when I’m poor and fear running out of what I have; nor being extravagant and burdening myself with things I can’t handle, as Allah, The Most High, said:

  وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا

 And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty. [Al-Israa. 29]

 And that if one is wealthy, his wealth does not lead him to extravagance, thus, he exceeds the limits. Allah, The Most High, said:

 وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). [Al-Furqan. 67]

 

وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ

And I ask you for blessings that never cease.

Meaning: The blessing that never ceases is the blessing of the Hereafter, as Allah, The Most High, said:

 

مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ

 Whatever is with you, will be exhausted, and whatever with Allah will remain. [An-Nahl. 96]

 Allah said:

  إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ

 (It will be said to them)! Verily, this is Our Provision which will never finish. [Sad. 54]

 

وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ

 And I ask You for the coolness of my eye that will never end. 

Meaning: Some blessings come to an end, while others do not. The coolness of one’s eyes in worldly things is only temporary and will eventually fade away. Moreover, this is tainted with fear and anxiety due to the hardships and pain we experience. As a result, believers do not find greater pleasure in anything of this world except in their love for Allah, their remembrance of Him, and their obedience to Him, as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever finds the pleasure of his eyes in this (i.e. their love for Allah and obedience to Him), they have something that will never cease to exist in this world, in the grave, and the Hereafter.

 

وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ 

And I ask You (to make me pleased) after (Your) decree.

 Meaning: Asking Allah to grant you contentment after His decree has been fulfilled, as it would genuinely demonstrate your satisfaction with Allah’s decree.

 

وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ

And I ask You for a life of (ease, comfort, tranquillity etc) after death.

Meaning: This demonstrates that the true essence of a perfect life, filled with goodness and comfort, can only be experienced after death. Life before death is marred by pain and suffering. If the only pain we had to endure in this life was death itself, that would have been enough. But the reality is that life is filled with countless pains, sorrows, illnesses, the frailty of old age, and the heartache of being separated from loved ones.

 

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ

And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). 

This part of the supplication brings together the best aspects of both this life and the Hereafter – the desire to meet Allah and see His Noble face in the Hereafter [May He be free from any imperfections, equals, similarities, or partners]. And since the fulfilment of this desire depends on being protected from harm in this life and being tested in one’s religious affairs, one expresses the following sentiment: 

فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ 

without any harm and misleading trials (coming upon me).

The meeting between the believer and his lord on the day of judgment has been mentioned in many texts in the Qur’an and Sunnah. Only those who have deviated from the right path would deny it. It is the ultimate happiness for the people of Jannah and brings them the greatest joy. The Prophet [peace and blessings of Allah be upon him] said: When the people of Paradise would enter Paradise, Allah, The Blessed and Most High, would ask: 

“Do you want me to give you anything more?” They would say, “Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire?” He would lift the veil, and of things given to them, nothing would be dearer to them than looking at their Lord”. [Sahih Muslim 181]

 

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ

 O Allah! Adorn us with the adornment of Iman and make us (from those who are) guided and guiding (others).

Meaning: Beautification with Imaan involves adornment of the heart with authentic creed and noble deeds of the heart. It also entails adorning the tongue with remembrance of Allah and recitation of the Qur’an, as well as enjoining good and forbidding evil; adorning the limbs with righteous deeds that bring one closer to Allah.

 

 وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

And make us (from those who are) guided and guiding (others).

Meaning: To be guided and guide others. This is the greatest status when one is acquainted with the truth, lives by it, and teaches others. We pray to Allah to lead us towards this path and allow us to be among those who are guided and guiding others. [2] 

 

 Supplication 2 – A General Supplication

 اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

 وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

 وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

 وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

 وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim 2720]

 This is also one of the comprehensive supplications of the Prophet, peace and blessings of Allāh be upon him. Indeed, it gathers things which a person asks for the rectification of their religious affairs, worldly affairs and affairs related to the Afterlife. It begins with one’s religious affairs because when one’s religion is rectified, the other affairs will also be rectified.

 

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

 O Allah! Rectify my religion for me, which is the safeguard of my affairs.

 

اللَّهُمَّ أَصْلِحْ لِي دِينِي 

O Allah! Rectify my religion for me. 

Meaning:  Asking Allaah for the rectification of one’s religion- to be blessed with the ability and guidance to fulfil its obligations, etiquettes and requirements in a perfect and complete manner; blessed with the guidance and ability to adhere to the Qur’aan and the authentic Sunnah based on the path of the Salafus Saaleh – the Sahaabah, the Taabi’een and the righteous Imaams- in affairs related to sound creed, worship, Dawah [i.e. the sound method of calling to the path of Allaah] and good social behaviour in general.

[الَّذِي هُوَ عِصْمَةُ أَمْرِي– which is the safeguard of my affairs]

Meaning: The affair through which all my affairs will be protected, just as Allah stated: [وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves]. [Aal Imran. 103]

This demonstrates the fact that adherence to the religion based on the sound methodology is a means to safety for the person against the misleading trials, deviation in creed and deeds. And not adhering to the religion is the reason behind ruining one’s affairs, as Allah said:

وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُ ۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَٮٰهُ وَكَانَ أَمۡرُهُ ۥ فُرُطً۬ا 

And obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost. [Al-Kahf. 28] 

 

 وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

 And rectify my worldly (affairs), wherein is my livelihood.

 

[وَأَصْلِحْ لِي دُنْيَايَ – And rectify my worldly (affairs)]. 

Meaning: Asking Allaah to rectify one’s worldly affairs- to be granted sufficiency in what one needs and through permissible means, as well as making it a means that aids one to obey Allah. 

 

[الَّتِي فِيهَا مَعَاشِي– wherein is my livelihood].

Meaning: In my livelihood and my life. This shows that people have a specified livelihood and a determined provision, and they will receive all of it before they die.

 

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

And rectify my Afterlife to which is my return.

[وَأَصْلِحْ لِي آخِرَتِي – And rectify my Afterlife]- Meaning: Asking Allah to make one’s affairs upright in the afterlife – to receive Allah’s Kindness, guidance and ability to obey Him; granted a righteous departure from this life and success through eternal bliss in paradise. 

[الَّتِي فِيهَا مَعَادِي – to which is my return] – Meaning: My place of return and my return to Allah.

Allāh said:

لِيَجۡزِىَ ٱلَّذِينَ أَسَـٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِىَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى 

So that He (Allah) may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise). [An-Najm. 31]

 

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

And make life for me (as a means of) increase in every good.

 

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ– And make life for me (as a means of) increase in every good]. 

Meaning: Make the duration of lifespan an opportunity and a means of attaining good in speech and deeds. This shows that the duration of a person’s lifespan is a motive for increasing in righteous and good deeds.

 

 وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

 And make death for me as a rest from every evil.

Meaning: Make death and my departure from this worldly life a means of rest; and not trials, tests and calamities through sinning and heedlessness.

This shows that the believer is upon complete ease and submission in desiring to meet his Lord, [desiring] to receive Allaah’s great reward and external bliss. We ask Allah for His Bounty. [3]

 

 Supplication 3- General Supplication

Mu’adh bin Jabal, may Allah be pleased with him, narrated: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed to me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

 

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

 The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. [4] 

 “And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. 

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. [5] 

 

Supplication 4- During The Night Prayer, After The Takbir And Before Recitation 

 اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Sahih Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc.  All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [6] 

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. 

Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [7]

 

Supplication Number 5

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 Allah, 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 needs 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 consisted 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 wrongs.

 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. [8]

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. [9]

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 supplicate with it”. [Al-Bukhari 835] Perhaps the best place would be after Tashahud due to the importance given to the affair. [10]

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”. [11] 

[1] As-Sahihah Number 1301

[2] An “Excerpt from “Fiqh Al-Adiyah Wal Adkaar. 3/165-169 – By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him

[3] An Excerpt from Fiqhul Ad’iyah Wal Ad’kaar. 4/493-494

[4] An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

[5] An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

[6] Sharh Saheeh Muslim 5/50

[7] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

[8] Jalaa Al-Ifhaam. 201

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

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

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

 

 

 

 

 

 

 

 

[15] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لا تَسْجُدُوا لِلشَّمْسِ وَلا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ

And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him. [Fussilat 37]

“Among His signs”—which point to the perfection of His power, His all-encompassing Will, His (perfect) boundless authority, and His mercy toward His servants, and (which shows) that He is Allah, alone, without any partner—are “the night and the day”.

This one benefits through its light and the activities of the servants (of the Lord) within it, while that one benefits through its darkness and the (source) of rest it provides for the creation.

(And among His signs) are “the sun and the moon”, without which the livelihoods of the servants (of the Lord) could not be sustained, neither their bodies, nor the bodies of their animals, and through them are Masalih (sources of welfare) whose numbers cannot be enumerated.

So, “Prostrate not to the sun nor to the moon,” for indeed, they are under (the Lord’s absolute control), subjected, and created.

“But prostrate to Allah who created them”,  meaning: worship Him alone, for He is the Al-Khaliq Al-Adheem. [Footnote a]

Abandon the worship of (any) created thing that is worshipped besides Him, even if its size is great and its (source) of welfare is numerous, for indeed that (source of welfare) does not originate from it, but rather from its Creator—Blessed and Most High.

“If you (really) worship Him” then single Him out for worship and devote (all) the religion sincerely to Him alone. (1)

———————————-

Footnote a: Al-Al-Khaaliq:

The Creator and Maker of everything. The One Who brought everything into existence after it had previously not existed. The One Who has always had the attribute of being The Creator even when there was no creation in existence.

This is a fine point that Shaikh-ul-Islaam Ibn Taymeeyah (rahimahullaah) brought and made clear that Allaah did not become The Creator when He created – when the creation came into existence – rather He has always been The Creator. This has always been His Attribute. So He did not gain this attribute upon the arrival of the creation, rather He has always had this attribute.

Al-‘Adheem:

The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The Only One deservingly held in awe and venerated by the creation for His Greatness in every sense. (2)

(1) An Excerpt from “Tafseer As-Sadi”

(2) An Excerpt from the explanation of the Names and Attributes of Allah by Shaikh Abu Talhah (Dawud Burbank)- may Allah have mercy upon him and his wife.

A Brief Reflection From Al-Ahzab 39 and Al Ma’idah 54

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Featured, 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 Exalted, said:

الَّذِينَ يُبَلِّغُونَ رِسَالاتِ اللَّهِ وَيَخْشَوْنَهُ وَلا يَخْشَوْنَ أَحَداً إِلاَّ اللَّهَ وَكَفَى بِاللَّهِ حَسِيباً

Those who convey the Message of Allah and fear Him, and fear none save Allah. And Sufficient is Allah as a Reckoner. [Al-Ahzab. 39]

“Those who convey the Message of Allah” – Meaning, they propagate Allah’s Ayaat (verses, signs lessons, commands, and prohibitions), His proofs, and evidences to His servants. They call them to Allah’s path, they fear Allah alone without ascribing partners to Him, and they fear none except Allah. [1] “And Sufficient is Allah as a Reckoner”- Meaning: Preserve (and record) the deeds of His creation and will recompense them. [2]

 

In Surah Al-Ma’idah Ayah 54, Allah said about the true believers:

يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

They strive in the Way of Allah, and are never afraid of the blame of the blamers.

Meaning, they strive in the path of Allah with their wealth, lives, statements and actions. They do not fear the blame of the blamer, rather, they give precedence to their Lord’s Pleasure and the fear of His blame over the blame of the people. [NB: Must read “Footnote a” about Jihad in our era] This shows the strength of their resolve and determination, as the one whose heart is weak is weak in his resolve, which falters in the face of the blame of the blamers, and his strength diminishes when criticised by the critics. [3]

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

There are three people in relation to this matter: The first person is one hindered from what Allah loves due to fear of blame. The second manifests their love for what Allah loves, regardless of the blame of the blamers. The third conceals his deed that may attract blame to fulfil what is beloved to Allah. So, the first person is excessively negligent, the third person is a weak believer, and the second person is in the best position, and he is a strong believer. A strong believer is more virtuous and beloved to Allah than a weak believer. The highest type of love for Allah and His Messenger is found in striving in the path of Allah despite the numerous blamers since many souls dislike being in this situation. [4]

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

When the Christians initially exaggerated the status of Isa, peace be upon him, the extremists began to accuse anyone who rebuked them of harboring animosity towards Isa and diminishing his status. Thus this became the greatest means for the proliferation of extremism, as those who adhered to the truth saw that rebuking the extremists would lead to accusations of a more detestable nature, such as hating and belittling Isa, as well as being hated by the majority and subjected to harm. This held them back from rebuking the extremists, allowing shaytan to operate without restraint. The circumstances surrounding the extremists among the Rawafid, grave worshippers, and advocates of blind adherence in the religion bear a striking resemblance to this scenario. [5]

Al-Allamah Ibn Aqeel, may Allah have mercy upon him, said:

If the truthful ones were to keep silent and the falsifiers speak, the creation would relinquish what they have witnessed (of truth) and reject what they have not witnessed. So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is Bidah. [6]

Jihad in our times: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/
—————————————–

[1] An Excerpt from Tafsir As-Sadi

[2] An Excerpt from Tafsir Al-Baghawi

[3] An Excerpt from “Tafsir as-Sadi”

[4] An Eccerpt from Badaa’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim 1/324

[5]at-Tankil Bimaa Fee Ta’neeb Al-Kawtharee Minal Abaateel. 1/80

[6] Shifaa As-Sudur Fee Ziyaarah Al- Mashahid Wal-Qubur. page 148

 

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [107]

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

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

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

This is the methodology of Marx, Lenin & those similar to them. It is not from the Islamic methodology. Revolutions, bloodshed, trials and troubles are Marx’s and Lenin’s school of thought.

Kashf As-Sitar page 18

The Path to Honour: Contemplating Revelation and Following the Prophetic Example

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Studying the Prophet’s biography and reading it strengthens believer’s certainty, steadfastness and perseverance upon the religion ordained by Allah. It makes the believer’s heart honourable due to Islam, Islamic monotheism, the knowledge and awareness of Allah in his heart, his belief in Muhammad, peace and blessings of Allah be upon him, and what Allah revealed to His Messengers. Allah said:

وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ

But honour, power and glory belong to Allah, His Messenger (Muhammad), and to the believers]. [Al-Munaafiqun.  8]

These are from the many benefits that every believer benefits from by studying the biography of The Chosen One (المصطفى). [1]

Indeed, one of the greatest blessings (bestowed) on a believer – leading to guidance and righteous deeds – is that Allah, The Mighty and Majestic, facilitates for him the path to seeking knowledge, grants him an ardent zeal and eagerness for knowledge. Seeking knowledge is something one never feels that he has acquired enough, rather whenever a path to knowledge is made available, he pursues it.

Allah protects the student of knowledge, guides and aids him, therefore it is incumbent upon a student of knowledge to exalt turning to Allah (in submission, obedience etc) and that what he learns should be a proof for him and not against him, and that Allah increases him in knowledge, facilitates him with the path to good and guidance.

“Whoever follows a path in search of knowledge Allah will make easy for a him a path to paradise”.

One of the noblest aspects of knowledge – a matter that occupies a mighty station- is to pay close attention to the characteristics of the Prophet, his specific qualities and deeds through by which Allah distinguished him from everyone amongst humankind, his manners, etiquettes and biography. This is because he is the greatest Imam and the perfect example. Indeed, Allah, The Mighty and Majestic, commanded us to follow his example, made him an Imam and example for us. Allah, The Mighty and Majestic, said:

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬ا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Al-Ahzab 21]

This noble verse – as the people of knowledge have stated – is a basis to established the fact that the Prophe, peace and blessings of Allah be upon him, is to be emulated; (but) emulating him cannot be fulfilled except through acquainting oneself with his characteristics, his qualities in general, his specific qualities and deeds through which Allah distinguished him from everyone amongst humankind, and (acquaintance with) his manners and etiquettes. The one who is unacquainted with the Prophet’s characteristics and manners will not be able to emulate him, and this is why the scholars have written beneficial books regarding his characteristics and qualities.

The manners and qualities of the Prophet are a means of calling inviting to this mighty religion. Indeed, many people- during his era and thereafter – have been guided through their acquaintance with his manners and qualities. One used to come to him while harbouring the most intense hatred towards him, but after meeting him and (observing) his great etiquettes, noble manners, lofty dealings and benevolence, the person would depart while loving him more than everyone else on the face of the earth. Therefore, his characteristics are a means to calling to this religion- an intrument for the one inviting the people in the path of Allah.

Speaking about his qualities, emulating him and calling others to emulate him strengthens the religion of Islam, because he was the one whom Allah appointed to convey and explain the religion to humankind. Allah chose him and he is the best of all the slaves of Allah- the greatest in his servitude to Allah. Calling the people to emulate his qualities is a means to calling people to believe in the religion ordained by Allah and a means to strengthening the belief of the one who has already believed in his Messenger-ship. This is why turning away from his Seerah has been the cause of people’s inclination towards the path of losers amongst men and women [i.e. those upon a path other than the path of Allah].

As for the biographies of the Imams of Guidance- the greatest of them being the Messenger, they are (also) a means of rectifying the person and safety from corruption and evil. On the other hand, the biography of the losers is a path that will lead to evil, ruin and corruption. Allah, The Mighty and Majestic, said:

قَدۡ كَانَتۡ ءَايَـٰتِى تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُمۡ عَلَىٰٓ أَعۡقَـٰبِكُمۡ تَنكِصُونَ
مُسۡتَكۡبِرِينَ بِهِۦ سَـٰمِرً۬ا تَهۡجُرُونَ
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ

Indeed, My Verses used to be recited to you, but you used to turn back on your heels [denying them, and with hatred to listen to them]. In pride [they Quraish pagans and polytheists of Makkah used to feel proud that they are the dwellers of Makkah sanctuary Haram], talking evil about it [the Qur’an] by night. Have they not pondered over the Word [of Allaah, i.e. what is sent down to the Prophet], or has there come to them what had not come to their fathers of old? Or is it that they did not recognize their Messenger [Muhammad] so they deny him? [i.e. this is a rebuke against them because all of them – young and old – knew his lineage, truthfulness and trustworthiness, yet they turned away from his message]. [Al-Muminun. 66-69]

This shows that contemplating the Qur’an, acquainting oneself with the Messenger’s guidance and biography is a path leading to safety, and a safeguard against turning back on one’s heels. On the contrary, abandoning the Seerah of the Prophet and inclining towards the Seerah of the losers will lead to ruin.

The people became corrupted – in this era – after being put to trial through movies and films, but had they turned to the biographies of the Prophets and the noble companions of the Prophet Muhammad, they would have found guidance and a path leading to steadfastness. [2]

[1] An Excerpt from “Silsila al-Muhādarāt al-ilmiyyah 4/506-507 By Shaikh Salih Aala Ash-Shaikh – may Allah preserve him.

[2]An Excerpt from: “Sharh Al-Mukhtasar Fee Sifatus An-Nabi Wa Akhlaqihi. Audio Lesson 1 By Shaikh Abdur Razaaq Al-Badr – may Allah preserve him.

[14] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', 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.

Allah, The Most High, said:

مَثَلُ ٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِ ٱللَّهِ أَوۡلِيَآءَ كَمَثَلِ ٱلۡعَنڪَبُوتِ ٱتَّخَذَتۡ بَيۡتً۬ا‌ۖ وَإِنَّ أَوۡهَنَ ٱلۡبُيُوتِ لَبَيۡتُ ٱلۡعَنڪَبُوتِ‌ۖ لَوۡ ڪَانُواْ يَعۡلَمُونَ

The likeness of those who take Auliya’ (protectors and helpers) other than Allaah is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider’s house, if they but knew. [Al-Ankabut. 41]

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

Allah presents this similitude regarding those who worship others besides Him, seeking honour, strength and benefit through (them), yet the matter is the opposite of the goal they seek, for their likeness is that of a spider that builds a house to protect itself from the heat, cold and harm, but the frailest and weakest of houses is the spider’s house. [1]

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

Allah mentions that they are weak and that those whom they take as protectors and helpers are weaker than them. With regards to their weakness and their goal behind taking others as protectors and helpers besides Allah, they are similar to a spider that builds a house, which is the frailest and weakest of houses.

Based on this parable, the polytheists become much weaker when they take others as protectors and helpers besides Allah, and they do not benefit from those they take as protectors and helpers besides Allah, as Allah stated (in another verse):

وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةً۬ لِّيَكُونُواْ لَهُمۡ عِزًّ۬ا
كَلَّا‌ۚ سَيَكۡفُرُونَ بِعِبَادَتِہِمۡ وَيَكُونُونَ عَلَيۡہِمۡ ضِدًّا

And they have taken (for worship) Aaliha (gods) besides Allah, that they might give them honour, power and glory (and also protect them from Allah’s Punishment etc.). Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them (on the Day of Resurrection). [Maryam. 82-83]

And Allah said:

وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةً۬ لَّعَلَّهُمۡ يُنصَرُونَ
لَا يَسۡتَطِيعُونَ نَصۡرَهُمۡ وَهُمۡ لَهُمۡ جُندٌ۬ مُّحۡضَرُونَ

And they have taken besides Allah Aaliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen. 74-75]

And after mentioning the destruction of the nations of the polytheists, Allah said:

وَمَا ظَلَمۡنَـٰهُمۡ وَلَـٰكِن ظَلَمُوٓاْ أَنفُسَہُمۡ‌ۖ فَمَآ أَغۡنَتۡ عَنۡہُمۡ ءَالِهَتُہُمُ ٱلَّتِى يَدۡعُونَ مِن دُونِ ٱللَّهِ مِن شَىۡءٍ۬ لَّمَّا جَآءَ أَمۡرُ رَبِّكَ‌ۖ وَمَا زَادُوهُمۡ غَيۡرَ تَتۡبِيبٍ۬

We wronged them not, but they wronged themselves. So their Aaliha (gods), other than Allah, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught (to their lot) but destruction. [Hud. 101]

These four places in the Qur’an show that the one who takes protectors and helpers besides Allah- through whom he seeks to strengthen himself, behave arrogantly and prevail- will not achieve except the opposite, and there is a lot more about this in the Qur’an. This is one of the finest parables and the clearest proofs regarding the falsehood of Shirk and the deprivation of the one who commits Shirk, and that he will achieve the opposite of what he seeks. [2]

[1] An Excerpt from “Tafsir as-Sadi”

[2] An Excerpt from Bada’i at-Tafseer Al-Jaami Lima Fassarahu Al-Imam Ibnul Qayyim. 2/299-300

Three Roots of All Evil and Three Foundations of All Good

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

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allaah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three affairs constitute shirk, injustice and indecency. Shirk and invoking other than Allaah is the ultimate affair related to the heart’s attachment to other than Allaah, murder is the ultimate affair related to going along with one’s intense anger and fornication is the ultimate affair related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him (Yusuf) evil and indecency. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

As for Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

As for injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire which cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Therefore, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good.

An Excerpt from Al-Fawaa’id 131-132

[13] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, 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.,

Allah, The Most High, said:

أَمْ اتَّخَذُوا آلِهَةً مِنْ الأَرْضِ هُمْ يُنشِرُونَ
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
أَمْ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ هَذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُول ٍإِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاعْبُدُونِ

Or have they taken (for worship) aliha (gods) from the earth who raise the dead? Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! He cannot be questioned as to what He does, while they will be questioned. Or have they taken for worship (other) aliha (gods) besides Him? Say: “Bring your proof:” This (the Qur’an) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and no one else).” [Al-Anbiyaa. 21-25]

Allah, The Most High, stated His disapproval of the polytheists – those who (worship things which they have taken as) gods in the earth, even though these gods are absolutely incapacitated and powerless. Neither are they are able to bring them back to life nor resurrect them, and this is further explained by (another) statement of Allah:

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلاَ يَمْلِكُونَ ِلأَنفُسِهِمْ ضَرًّا وَلاَ نَفْعًا وَلاَ يَمْلِكُونَ مَوْتًا وَلاَ حَيَاةً وَلاَ نُشُورًا

Yet they have taken besides Him other aliha (gods) that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead. [Al-Furqan. 3]

And Allah said:

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ
لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُحْضَرُونَ

And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen. 74-75]

A polytheist worships a created thing that can neither benefit nor harm, abandoning the sincere worship of Allah – The One Who is Perfect, and in His Hand is the absolute control over all benefit and harm. This shows that a polytheist is not blessed, his ignorance is clearly established as well as the severity of his unjust behaviour towards Allah, for indeed it is only befitting that there is only one (true) deity, just as there cannot be except one (true) Lord. And because of this, Allah, The Most High, said:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

Had there been therein (in the heavens and the earth) gods besides Allah, then verily both [i.e. the heavens and the earth] would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! [Al-anbiyaa. 22]

Meaning: Both the heavens and the earth would have been ruined as well the creation in them.

The heavens and the earth – as one can see – are in a perfect state, intact and in perfect order. Neither is there any defect in them and obstacles (to its perfect order) nor conflict in its organisation. This shows that the One who controls and regulates its affairs is One- its Lord is one and the deity (under whose control they are maintained) is One. If it were the case that the heavens and the earth had two (deities) that control and regulate its affairs- two lords or more, its perfect order would have been ruined and its foundations would have been undermined. This is because they would have been obstacles and opponents to one another; so if one of them wishes to plan and administer something and the other one wishes that it should not take place, then it would be impossible for both their wishes to be fulfilled. The fulfilment of the wishes of one of them would have shown that the other one is weak and unable to do whatever he wants; and it is impossible that both of them will agree on everything.

Therefore, the wish of Al-Wahid, Al-Qahhar [Footnote a], is what will be fulfilled without anyone being able to prevent or repel it. And this is why Allah, The Most High, said (in an other Ayah)

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [Al-Muminun 91] [An Excerpt from Tafseer As-Sadi]

Footnote a: The following except is taken from Shaikh Abu Talhah’s translation of the meaning of the Names and Attributes of Allah. May Allah have mercy upon him and his wife.

The meaning of Al-Wahid:

The One and Only. The One Who always has been and always will be One and Alone with regards to His Self (Dhaat).The One Who has no partner, no sharer, and no equal.

The meaning of Al-Qahhar:

The Overwhelming Subduer Who is never overcome. The One Who alone subdues the whole of the creation with His sovereign authority and Power. Nothing occurs except with His permission. Everything submits to Him. The One Who subdues the most obstinate and renegade tyrants with His punishment, and Who subdues the whole of the creation with death.

The destructive end of a Faqih who clung to the earth

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin.

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

Allah, The Most High, said in Surah Al-A’raf 175-176:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect.

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

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. 

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the dunyah and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

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

A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the Aakhira]. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said:

This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

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

It is the Munaafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

Thus, Allah, The Most High, gave an example of the one who abandoned His Ayaat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to Allah’s statement:

وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ

And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

 

Contemplate on the wisdom and meanings found in this parable!

Allah  said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Ayaat].

Allah informed us that He was the One Who gave this person knowledge of His Ayaat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said:

[فَٱنسَلَخَ مِنۡهَا- But he threw them away]

Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, “We threw him away from it” because this person was the one who left it due to following his desires. Then Allah said:

[فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytan (satan) followed him up].

Meaning: shaytan approached and pursued him, just as Allah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise]. [26: 60)]

He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Ayaat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith].

Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allaah’s protection from knowledge that does not benefit. Therefore, Allaah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him.

[وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith].

Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Ayaat we gave him. Ibn Abbas, may Allah be pleased with him and his father, said: “Had Allah willed, He would have raised this person through the knowledge he possessed”.

[وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر- But he clung to the earth].

Muqatil, may Allah have mercy upon him, said: “He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]. Al-Kalbee, may Allah have mercy upon him, said: “He pursued the lowly things and abandoned the lofty ones”. Abu Rawqa, may Allah have mercy upon him, said: “He chose the Dunya over the Aakhira”. Ataa, may Allah have mercy upon him, said: “He wanted the Dunya and obeyed his shaytaan”.  Ibn Zayd, may Allah have mercy upon him, said: “He followed his desires by joining those who fought Musa, peace be upon him, and his people.

This is a description of an evil scholar who acts in opposition to the knowledge he possesses. He went astray after having knowledge. He intentionally chose disbelief over Iman and not out of ignorance. He left Iman in a manner that did not allow him to ever return to it again, for indeed he threw away the Ayaat of Allah completely just as a snake exits its skin. Had he been left with anything [of Iman], he would not have been [considered] as one who exited from it completely.  Shaytan overwhelmed him and caught him as his prey.

He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive. Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path]. *His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaaj said: “The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something”.

He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it.

An Excerpt from:

بدائع التفسير الجامع لما فسَّره الإمام ابن القيم الجوزية

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