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[11] The Character Trait Most Hated By The Messenger

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

Aishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

The reality of lying is to give news of something in opposition to the true state of affairs. This transmission of news is not limited to speech, rather it can be through action, such as making an indication with one’s hand or nodding one’s head and it can be through silence. It is said that the liar is  a thief, because the thief deceives you with regards to your wealth and the liar deceives you with regards to your intellect. [Adab Ad-Dunya Wad-Deen. page 262]

[10] The Character Trait Most Hated By The Messenger

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

Aisha, may Allah be pleased with her said:

There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [1]

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

When a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it, thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings.

Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion.

The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. [2]


[1] at-Tirmidhi‌ 1973

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim. 1/300-303

[2] Khashya

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

Abu Hurairah, may Allah be pleased with him, said that Allāh’s Messenger, peace and blessings of Allah be upon him, said:

“A man who wept due to khashyah of Allah shall not enter the Fire until the milk returns to the udder; and dust in the cause of Allah and the smoke of Hell shall not come together.” [Sahih Tirmidhi 1633]


(a) Khashya: The fear of Allah founded upon knowledge of the greatness of Allah and Him being the owner of complete and perfect sovereignty and Dominion.” [Source:  The abbreviated meaning of Khashyah was taken from Shaikh Abu Talhah’s translation of “The Three Fundamental Principles”. May Allah grant him and his wife Jannatul Fir’daws Amin].

The Essence of a Good and Beneficial Life

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

Various Manifestations of Truth in the Presence of Blatant Opposition

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

When the polytheists rejected the Qur’an and exerted every effort to invalidate it, they were simultaneously challenged to produce a text comparable to it, whether it be ten chapters or even a single chapter. This situation revealed to those with sound judgment that, despite their vigorous attempts and the formidable resources they utilised, they were incapable of countering it. Had they chosen to embrace rather than oppose and attempt to nullify it, their failure to challenge it—which served as evidence—would not have been so apparent.

When the magicians challenged Musa, peace be upon him, Allah rendered their displays ineffective, thereby revealing the truth of Musa’s message. This exemplifies a key difference between the signs of the Prophets, known as True Miracles, and the deceptive acts performed by magicians and devils. Allah has outlined several distinctions between these two phenomena. Allah said:

هَلۡ أُنَبِّئُكُمۡ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَـٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ۬

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. [Al-Shu’ara 221–22]

Among the notable signs is that which Allah has elucidated in the verses that pose a challenge to the adversaries, as well as the signs bestowed upon the Prophets, peace and blessings of Allah be upon them. These signs cannot be contested or surpassed. Furthermore, they cannot be rendered void. In contrast, the paranormal acts of magicians and devils can indeed be met with similar or even more powerful responses, and they can be nullified.

In a similar manner, when the adversaries of the Prophets—both the devils among humanity and the Jinn—who inspire one another with adorned speech through deception to validate their false religions, and create a facade of truth through their fabricated narratives, this, in turn, serves to highlight the authentic beliefs that Allah has guaranteed that they will prevail over all other religions, supported by clear explanations, undeniable evidence, and then through force, whether by hand or weapon. [Footnote a]

Allah, The Most High, said:

لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِ‌ۖ وَأَنزَلۡنَا ٱلۡحَدِيدَ فِيهِ بَأۡسٌ۬ شَدِيدٌ۬ وَمَنَـٰفِعُ لِلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ مَن يَنصُرُهُ ۥ وَرُسُلَهُ ۥ بِٱلۡغَيۡبِ‌ۚ إِنَّ ٱللَّهُ قَوِىٌّ عَزِيزٌ۬

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion), and His Messengers in the unseen. Verily, Allah is All-Strong, All-Mighty. [Al-Hadid 25]

Thus, through the clear signs and evidence established by Allah, the truth is given superiority over falsehood; what is beneficial is given superiority over triviality; guidance over misguidance; truthfulness over that which cannot be substantiated; the path of righteousness over deviation; uprightness over corruption; and accuracy over error. This serves as a test for humanity, distinguishing the wicked from the virtuous. Allah, The Most High, said:

مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلۡمُؤۡمِنِينَ عَلَىٰ مَآ أَنتُمۡ عَلَيۡهِ حَتَّىٰ يَمِيزَ ٱلۡخَبِيثَ مِنَ ٱلطَّيِّبِ

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. [Aal Imran 179]

Allah, The Most High, said:

الٓمٓ
أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ
وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ
أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Alif-Laam-Meem. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars (although Allah knows all that before putting them to test). Or do those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut 1–4]

Fitna is a test, as Allah stated that Musa, peace be upon him, said:

إِنۡ هِىَ إِلَّا فِتۡنَتُكَ تُضِلُّ بِہَا مَن تَشَآءُ وَتَہۡدِى مَن تَشَآءُ

It is only Your Trial by which You lead astray whom You will, and keep guided whom You will. [Al-A’raf 155]

Meaning, your trial and test through which those who oppose the Messengers are misguided and those who follow them are guided. Trial for a human being is like when gold is exposed to the bellows because it separates its good parts from its impurities. Thus, truth is like pure gold, and whenever it is put to trial, its quality increases.

As for falsehood, it is like something adulterated and shrouded in mist, and whenever put to the test, its corruption manifests. So whenever an observer examines the religion of truth, and whenever the arguer argues on its behalf, its proofs manifest, certainty is strengthened, the Iman of the believers is increased, and its light shines in the hearts of humankind and Jinn. As for when an arguer argues on behalf of false religion and seeks to establish its crooked structure, Allah establishes those who fling the truth against the falsehood. Thus, it destroys it. It becomes manifest that the proponent of that false religion is an idiot, a liar, lost, dim-witted and unstable.

Corruption and repugnance are manifested from such a religion—the corrupt creed of incarnation, the corrupt creed that the creation are in union with the Creator, contradiction, heresy, disbelief, misguidance, ignorance, absurdity, as well as that which becomes manifest to all men in general that the proponents of false religions are the most misguided, and to the extent that corruption is manifested from such a religion regarding that which was unknown to the majority of men. Through this affair, the one who was heedless and in a state of slumber—the one who could neither differentiate between deviation and upright guidance—is awoken and given guidance through sound knowledge and Iman. And prior to that his heart was dead (with misguidance) due to being unaware of those who are well known (for piety, upright guidance etc)—those whom Allah bestows His grace, such as the Prophets, the truthful ones, the martyrs and the righteous. And prior to this, he did not reject the evil of those who earned Allah’s Anger and those who went astray whom Allah rebuked—the Nasaaraa and the Yahud—on account of the following traits:

  • They denied the truth that opposes evil desires, turned away from the truth and did not accept it due to pride.

  • Harboured envy against the people of truth and transgressed against them.

  • Followed the path of deviation, miserliness, cowardice and hard-heartedness.

  • Described Allah with the deficiencies of the creation and their shortcomings.

  • Willfully denied the Perfect Attributes which Allah described Himself with and which have no likeness to the creation.

  • Exaggerated the status of the Prophets and righteous people, and ascribed partners to Allah—the Lord of the entire creation—in worship.

  • Believed in Hulul and Ittihad (i.e. that Allah dwells in a particular person and that He is in union with the creation), which makes a created being the creator.

  • Abandoned the sound acts of worship that were from the path of the Prophets and Messengers, acting merely based on the desires of the heart—what it relishes and is passionately in love with.

  • Refrained from adhering to the knowledge which Allah has revealed in His clear Book, took their elders, scholars and leading worshippers as lords besides Allah by following them in that which they innovated in religion—in opposition to the path of the Prophets—as Allah stated:

ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ

They took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary). [at-Tawbah 31]

And they opposed that which was clearly reasonable and the clear narrations due to what they thought was divine revelation and revelations of the unseen, even though it is whispering of the cursed one [Iblees], until the one upon this path became similar to one about whom Allah stated:

وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَٰبِ ٱلسَّعِيرِ

And they will say (acknowledging that all their excuses have been removed): “If only we had (benefited from these faculties and) been listening (to the warner) or using our intelligence (to take heed), we would not be among the companions of the Blazing Fire.” [Al-Mulk 10]

Allah said:

وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ كَثِيرً۬ا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ‌ۖ

And surely, We have created many of the jinn and mankind for Hell. [Al-A’raf 179]

And their other innovations in religious matters and misguidance due to which Allah rebuked them—this is from that which Allah has warned this Ummah and made it an admonition for those who have insight. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us that these deeds will occur amongst some of the Muslims, even though he also stated:

“There will not cease to be a group amongst my Ummah who will be established upon the truth…”

An Excerpt from Al-Jawab As-Sahih Liman Baddala Deen Al-Masih 1/20–23

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

Miswak On The Tongue

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

Abu Burda narrated, “My father [Abu Musa – may Allah be pleased with him] said:

“I came to the Prophet, peace and blessings of Allah be upon him, and saw him carrying a Siwak in his hand and cleaning his teeth, saying, ‘U’, ‘U’, as if he was retching while the Siwaak was in his mouth”.

It is legislated to use the Siwaak on the tongue for a longer time. As for the teeth, what is more desired is that the Siwaak is made to come into contact with them widthways – across the mouth. Siwaak is not specified for use on the teeth only. (1)

Listen here: The Virtues Of The Siwaak By Shaikh Abu Khadeejah, may Allah preserve him:

The Virtues Of The Siwaak By Abu Khadeejah


[1] Sahih Al-Bukhari. Number 244. Excerpt from ‘Fath Al-Bari 1/462-463. Publisher: Daarus Salaam 1st edition 1421AH (2000)]

[7] The Character Trait Most Hated By The Messenger

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

Aisha, may Allah be pleased with her said:

There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [at-Tirmidhi‌ 1973]

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]

Allah’s Messenger, peace and blessings of Allah be upon him, said:

“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked'”. [1]

Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him”. [2]

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

“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]

Abdullah Ibn Tawus, may Allah have mercy upon him,  said:

Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]

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

“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]

It was said to one of the scholars may Allah have mercy upon him,  “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]

Ziyad Ibn Yunus, may Allah have mercy upon him, said:

“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]

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

“I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]

Yunus Ibn Ubayd, may Allah have mercy upon him, said:

“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.”  [10]

Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said: “It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold”. [11]

None can be slandered or his affair misrepresented, whether a Muslim or non-Muslim, not even an animal. Read below:

 https://salafidawahmanchester.com/2022/05/08/the-freed-slave-girl-the-precious-stones-and-the-kite/

 https://salafidawahmanchester.com/2025/03/27/qaswa-received-deserved-praise/

 


 

[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa  7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]

[1] Private Gatherings and Conversations

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

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
أي: لا خير في كثير مما يتناجى به الناس ويتخاطبون، وإذا لم يكن فيه خير، فإما لا فائدة فيه كفضول الكلام المباح، وإما شر ومضرة محضة كالكلام المحرم بجميع أنواعه. ثم استثنى تعالى فقال
إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ
من مال أو علم أو أي نفع كان، بل لعله يدخل فيه العبادات القاصرة كالتسبيح والتحميد ونحوه، كما قال النبي صلى الله عليه وسلم
إن بكل تسبيحة صدقة، وكل تكبيرة صدقة، وكل تهليلة صدقة، وأمر بالمعروف صدقة، ونهي عن المنكر صدقة، وفي بضع أحدكم صدقة
أَوْ مَعْرُوفٍ
وهو الإحسان والطاعة وكل ما عرف في الشرع والعقل حسنه، وإذا أطلق الأمر بالمعروف من غير أن يقرن بالنهي عن المنكر دخل فيه النهي عن المنكر، وذلك لأن ترك المنهيات من المعروف، وأيضا لا يتم فعل الخير إلا بترك الشر. وأما عند الاقتران فيفسر المعروف بفعل المأمور، والمنكر بترك المنهي.
أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ
والإصلاح لا يكون إلا بين متنازعين متخاصمين، والنزاع والخصام والتغاضب يوجب من الشر والفرقة ما لا يمكن حصره، فلذلك حث الشارع على الإصلاح بين الناس في الدماء والأموال والأعراض، بل وفي الأديان كما قال تعالى
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
وقال تعالى: { وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ ْ}
وقال تعالى
{ وَالصُّلْحُ خَيْرٌ ْ} والساعي في الإصلاح بين الناس أفضل من القانت بالصلاة والصيام والصدقة، والمصلح لا بد أن يصلح الله سعيه وعمله. كما أن الساعي في الإفساد لا يصلح الله عمله ولا يتم له مقصوده كما قال تعالى: { إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ ْ}. فهذه الأشياء حيثما فعلت فهي خير، كما دل على ذلك الاستثناء. ولكن كمال الأجر وتمامه بحسب النية والإخلاص، ولهذا قال: { وَمَنْ يَفْعَلْ ذَلِكَ ابْتِغَاءَ مَرْضَاةِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ْ} فلهذا ينبغي للعبد أن يقصد وجه الله تعالى ويخلص العمل لله في كل وقت وفي كل جزء من أجزاء الخير، ليحصل له بذلك الأجر العظيم، وليتعود الإخلاص فيكون من المخلصين، وليتم له الأجر، سواء تم مقصوده أم لا، لأن النية حصلت واقترن بها ما يمكن من العمل.

 

Allah, The Most High, said:

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

There is no good in most of their secret talks except (in) him who orders Sadaqah (charity in Allah’s Cause), or that which is right, or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward. [An-Nisaa 114]

Meaning: There is no good in most of secret counsels held by the people and speak about. And if there is no good in it, then either there is no benefit in it due to excessive permissible speech or evil and absolute harm, such as all types of forbidden speech. Then He, The Most High, made an exception, saying:

[ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ – Except (in) him who orders Sadaqah (charity in Allah’s Cause)], such as wealth, knowledge, or any type of benefit. In fact, conceivably (hopefully), the personal acts of worship are included, such as Tasbih, Tamhid and what is similar, as the Prophet, peace and blessings of Allah be upon him, said:

“Indeed, there is charity in every Tasbihah, charity in every Takbir, charity in every Tahlil; enjoining good and forbidding evil is charity, and there is charity in the sexual relations of one of you”.

[أَوْ مَعْرُوفٍ – or that which is right], (which) is kindness, obedience (to Allah and His Messenger), and everything whose goodness is known through the Shariah and sound intellect. And when the command to enjoin good is mentioned without being associated with prohibition against evil, the prohibition of evil is included, since the abandonment of what is forbidden is part of doing good. Also, the doing of good cannot be accomplished except by abandoning evil. As for when both are mentioned together, the word Al-Maruf is explained to mean doing what is commanded and Al-Munkar as abandoning what is forbidden.

[ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ – or conciliation between mankind]

Reconciliation does not take place except between disputing people (groups, factions etc). Differing and argumentation inevitably (leads to) evil and splitting that is inestimable, thus, the Ultimate Lawgiver urges towards reconciliation between the people (in matters pertaining) to bloodshed, wealth, and honour, and in fact in religion, as He, The Most High, said:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves.

And He, The Most High, said:

وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ

If two parties among the believers should fight (each other), then make settlement between them (through the Book of Allāh). But if one of them revolts against the other (and refuses compliance with the judgement of Allāh’s Book), then fight you (all) against the one that revolts until it complies with the command of Allāh.

https://www.thenoblequran.com/q/#/search/49_9 [Footnote a]

He, The Most High, said: [وَالصُّلْحُ خَيْرٌ – and making peace is better (the best thing to do)]. [Footnote b]

The one who endevours to bring about reconciliation between the people is better than the one who is devoted to (optional) prayer, fasting, and charity. Allah will bless the efforts and actions of the reconciler, just as Allah will neither set right the action of the one who endevours to cause corruption nor will He will He make him attain his goal (or objective), as He, The Most High, said:

إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ

Verily, Allah does not set right the work of Al-Mufsidun (the evil-doers, corrupters). [Yunus 81]

Whenever (and wherever) these matters are carried out (accomplished), they are good, as demonstrated by this exclusion (i.e. as stated in the Ayah Nisaa 114 that there is no good in most of their secret talks except (in) him who orders Sadaqah (charity in Allah’s Cause), or that which is right, or conciliation between mankind).

However, the perfection of the reward and its completeness depend on the intention and sincerity, thus, He (Allah) said:

وَمَنْ يَفْعَلْ ذَلِكَ ابْتِغَاءَ مَرْضَاةِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ْ

And he who does this, seeking the good Pleasure of Allah, We shall give him a great reward.

Therefore, it is incumbent upon a servant (of Allah) to seek the face of Allah, The Most High, sincerely devote deeds to Allah at all times and in every aspect of goodness, so that through this he may attain the great reward, cultivate sincerity and be from the sincere ones, and so that the reward will be completed (accomplished), regardless of whether the objective is achieved or not, since the intention has been accomplished and associated with the action that could be carried out. [1]

We ask Allah:

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…[2]

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] [3]

——————————————

Footnote a: Imam Ibn Al-Qayyim concerning reconciliation during conflict:

Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, then the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others”.

A reconciliation that permits the forbidden and prohibits the permissible is similar to the agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (optional) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [4]

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

ويؤخذ من عموم هذا اللفظ والمعنى أن الصلح بين مَن بينهما حق أو منازعة في جميع الأشياء أنه خير من استقصاء كل منهما على كل حقه، لما فيها من الإصلاح وبقاء الألفة والاتصاف بصفة السماح. وهو جائز في جميع الأشياء إلا إذا أحلّ حراما أو حرّم حلالا، فإنه لا يكون صلحا وإنما يكون جورا.

It is understood from the generality of this wording and meaning that reconciliation between parties – who owe rights to each other or are in dispute – in all matters is better than if each part persist on receiving their full rights, due to what is found in it, such as reconciliation, the maintaining of harmony and embracing the characteristic of forgiveness. It is permissible in all matters except when makes the unlawful lawful or makes what is lawful unlawful, for it it would not be regarded as reconciliation, instead it would be injustice (oppression, inequity). [5]


[1]An Excerpt from Tafseer As-Sadi. paraphrased

[2]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[3]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[4]Excerpts from “I’laam al-Muwaqqi’een 1/84-86

[5]For further details seen Tafsir As-Sadi. Explanation of Ayah 128 Surah An-Nisaa. paraphrased

The Obligation of Repentance – Imam Abdul Aziz Ibn Baz

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

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated:

Whoever exercises patience during times of affliction, thankful during times of ease, submissive to Allah, Glorified be He, when calamities occur, expresses disappointment about himself to Allah due to his sins and shortcomings, and seeks Allah’s Mercy and Forgiveness, then indeed he will succeed with all success and with a praiseworthy end.

Allah, The Most High, said:

الٓمٓ

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ

وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

Alif Lâm Mîm. Do people think that they will be left alone because they say: “We believe,” and will not be tested.  And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test). 29:1-3

The intent behind [the word] Fitnah in this Ayah is trial and test, so that the truthful one, the patient one and the thankful one is distinguished from the liar, as Allah, The Most High, said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا

And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).  25:20

And He, The Most High, said:

وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

And We shall make a trial of you with evil and with good, and to Us you will be returned.21:35

Allah, Glorified be He, free from all imperfections, said:

وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ

And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh’s Obedience). 7:165

Al-Hasanaat in this ayah are the blessings of abundant provision, ease, good health and honour, as well as victory and support against the enemy etc. And As-Sayyi’aat in this ayah are the calamities, such as illnesses, overpowered by the enemy, earthquakes, winds, hurricanes, destructive torrential floods etc

Allah, The Most High, said:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Evil (sins and disobedience of Allâh, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allâh may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon). 30:41

And what this means is that Allah decreed the Hasanaat and Sayyi’aat in order that the people may return to the truth, hasten to repent from what Allah has made forbidden for them and rush towards obedience to Allah and His Messenger. That is because disbelief and sins are the cause of every affliction and evil in this life and the next.

Disbelief and sins are the cause of every affliction and evil in this life and the next. As for Tawheed, belief in Allah and His Messengers, obedience to Allah and His Messengers, holding fast to Allah’s Shariah and calling to it, and rejecting what is in opposition to it, this is the cause of every good in this life and the hereafter.  And adhering firmly to it, enjoining it and co-operating upon it is the [real] source of honour in this life and the hereafter, safety from every hated thing and protection from every Fitnah, as Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm. 47:7

Allah, The Most High, said:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty.  Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât. [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], to pay the Zakât and they enjoin Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures). 22:40-41

Allah, Glorified be He, free from all imperfections, said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

Allâh has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fâsiqûn (rebellious, disobedient to Allâh). 24:55

Allah, Glorified be He, free from all imperfections, said:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ

And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.). 7:96

Allah, Glorified be He, free from all imperfections, has made known in many verses of the Qur’an that indeed the punishments that befell the previous nations, such as severe punishment by way of floods, winds, and by way of the Saihah (torment), drowning, swallowed by the earth and other than that- all of that was due to their unbelief and sins, as He, The Mighty and Majestic, said:

فَكُلًّا أَخَذْنَا بِذَنبِهِ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

So We punished each (of them) for his sins, of them were some on whom We sent Hâsiban (a violent wind with shower of stones) [as the people of Lout (Lot)], and of them were some who were overtaken by As-Saihah [torment  awful cry, etc. (as Thamûd or Shu’aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir’aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves. 29:40

Allah, The Most High, said:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. 42:30

And Allah, Glorified be He, free from all imperfections, commanded His slaves to repent to Him and humble themselves to Him when calamities occur. He said:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) 66:8

Allah, Glorified be He, free from all imperfections, said:

وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

And all of you beg Allâh to forgive you all, O believers, that you may be successful. 24:31

Allah, Glorified be He, free from all imperfections, said:

وَلَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُم بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ

فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ

Verily, We sent (Messengers) to many nations before you (O Muhammad) And We seized them with extreme poverty (or loss in wealth) and loss in health with calamities so that they might believe with humility.  When Our Torment reached them, why then did they not believe with humility? But their hearts became hardened, and Shaitân (Satan) made fair-seeming to them that which they used to do. 6:42-43

In this noble verse, Allah urges His slaves to have the desire to humble themselves to Him and show their need of Him.  And that they should ask Him for succour when visited with calamities such as illnesses, injuries, killing, earthquakes, hurricanes and other calamities.  This is the meaning of the ayah: [فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا -When Our Torment reached them, why then did they not believe with humility], meaning: why did they not humble themselves when our torment came to them.

Then Allah made known about the hardening of their hearts and shaytan making fair-seeming to them their evil actions, and that all of this prevented them from repentance and humility, and from seeking Allah’s forgiveness.   He [The Most High] said:

وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُون

But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do. 6:42-43]

It has been reported about the Rightly Guided Khaleefah [The Chief of the Believers] Umar Bin Abdul Azeez, may Allah have mercy upon him, that when an earthquake occurred during his time, he wrote to his governors and commanded them to command the Muslims to repent to Allah, humble themselves before Allah and seek forgiveness for their sins.

O Muslims! You are aware of the various trials and calamities that have occurred in this era of ours- from them are the earthquakes in Yemen and in many other lands, the destructive floods, the hurricanes that destroyed a lot of wealth, trees, sea transportation, the various snow falls that brought about innumerable harm, and the starvation and drought in many lands. All this and the various punishments and calamities similar to them are as a result of disbelief, sins, deviation from obedience to Allah, [sinful] engagement with the Dunyah and its fleeting lusts, turning away from the hereafter and not being prepared for it, except for the one upon whom Allah bestows His Mercy amongst His slaves.

No doubt these calamities and other than them should make the slaves rush towards repentance to Allah [Glorified be He] from all that Allah has forbidden, and they should hasten towards obedience to Allah and judge by His Shariah. They should co-operate upon righteous and piety, and enjoin one another upon the truth whilst exercising patience upon that.

If the slaves (of Allah) repent to their Lord and humble themselves before Him, and hasten towards what pleases Him, co-operate upon righteousness and piety, enjoin good and forbid evil, Allah will rectify their affairs and suffice them against the evil of their enemies.  He will establish them upon the earth (i.e. give them authority) and assist them against their enemies. Allah said:[وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ  -And (as for) the believers it was incumbent upon Us to help (them) 30:47]

Allah, The Most High, said:

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

Invoke your Lord with humility and in secret. He likes not the aggressors.  And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allâh’s Mercy is (ever) near unto the good doers.7:55-56

Allah, The Most High, said:

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ

And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection) 11:3

Allah, The Most High, said:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

Allâh has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear.24:55

Allah, The Most High, said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

The believers, men and women, are Auliya (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. 9:71

Therefore, Allah, The Mighty and Majestic, makes it clear in these verses that indeed His Mercy, the Goodness (He bestows), the Safety (that He bestows) and all the other types of His blessings are for the one who fears Him, believes in Him, obeys His Messengers, adheres steadfastly to His Shariah and repents to Him.  As for the one who turns away from obedience to Allah and refrains from fulfilling Allah’s Rights due to pride, persists in disbelief and is disobedience to Allah [The Most High], then Allah has promised him various types of punishments in this life and the next.  And by way of what Allah’s perfect wisdom necessitates, Allah hastens that for him, so that he becomes a lesson and an admonition for other than him, as Allah, The Most High, said:

فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ

فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا ۚ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.  So the roots of the people who did wrong were cut off. And all the praises and thanks be to Allâh, the Lord of the ‘Alamîn (mankind, jinns, and all that exists). 6:44-45

O Muslim Ummah! Call yourselves to account, repent to your Lord, ask for His Forgiveness, rush towards obedience to Him and guard yourselves against disobedience to Him.   Co-operate upon righteousness and piety, and do good, truly Allah loves the good-doers.  Be just, truly Allah loves those who are just. Perform numerous righteous deeds before death approaches.

Be merciful to your weak ones and be charitable to your poor ones.  Increase in the Remembrance of Allah and in seeking His Forgiveness.  Enjoin good and forbid evil in order that you may be shown mercy. Take a lesson from the calamities that have afflicted others due to sins and disobedience. Indeed, Allaah accepts the repentance of those who repent and shows Mercy to the good-doers.  Allaah [Glorified be He] will grant the good outcomes to the pious ones, as He, Glorified be He, free from all imperfections, said:

فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

So be patient. Surely, the (good) end is for the Muttaqûn. 11:49

Allah, The Most High, said:

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ

Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (good-doers) 16:128

May peace and blessings be upon our Prophet Muhammad, his family, his companions and those who follow them in goodness till the Day of Judgement.


[1] An Excerpt from a small Treatise of the Imam titled “Obligation of repenting to Allah’ Pages 1-8]