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Some Key Factors for Security and Peaceful Coexistence

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

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

Anas, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Al-Bukhari 16]

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

“There are not two people who love each other for the sake of Allah, and then they split from each other, except that it is due to a sin of one of them”.

Al-Allaamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, commented as follows:

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Shariah. Regarding the religious benefits of this love, (it brings about) cooperation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment of) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence, or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446]

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]

Imam An-Nawawi, may Allah have mercy upon him, said: This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said: A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]

Imam Muhammad Al-Amin Ash-Shanqeetee, may Allah have mercy upon him, said:

Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]

Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]

Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]

Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]

Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]

Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]

Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]

Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]

When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199: [خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allah said Surah Al-Muminun 96:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]

Allah [The Most High] said Surah Al-Muminun 97-98]:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]

Imam Muhammad Ibn Salih Al- Uthaimeen, may Allah have mercy upon him, on Interacting With Non-Muslims in Western Countries

The Imam said during a tele-link, on the 28th July 2000:

Likewise, I invite you to have respect for those people who have the right to be respected – those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land in which you are living is such that there is an agreement between you and them. If this were not the case they would have killed or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: “Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing.]” For by Allah, this is a lie – a lie about Allah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers! O youth! O Muslims! Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions, because truthfulness is from the characteristics of the believers, and Allah – the Most High – has commanded truthfulness – saying:

“O you who believe – fear and keep you duty to Allaah and be with the truthful”

And the Prophet encouraged truthfulness and said “Adhere to truthfulness, because truthfulness leads to righteousness, and righteousness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be recorded in the sight of Allah as a truthful person“. And he warned against falsehood, and said: “Beware of lying, because lying leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written in the sight of Allaah as a liar.”

O my brother Muslims! O youth! Be true in your statements with your brothers, and with those Non-Muslims with whom you live, so that you will be inviters to the religion of Islam through your actions and in reality. How many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings! [salafipublications.com]

We ask Allah:

 اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

O Allah! Just as you have made my physical appearance beautiful, make my manners beautiful.

———————————————-

Footnote a:

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

Footnote b: Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]

Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].

Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]

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

It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]

Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam. 4/553]

Footnote c: Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

Footnote d: Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]:

[وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].

Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

“And consult them in the affairs. Then when you have taken a decision, put your trust in Allah”.

He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]

[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33
[4] Al-Fawaa’d. page: 228

Verses 267-268 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah', Zakaat.

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

Allah, The Most High, said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَـٰتِ مَا ڪَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ‌ۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
ٱلشَّيۡطَـٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُڪُم بِٱلۡفَحۡشَآءِ‌ۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةً۬ مِّنۡهُ وَفَضۡلاً۬‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures’ needs, All-Knower. [Al-Baqarah. 267-268]

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

Allah commands His believing servants to spend from the good things He has facilitated for them and from that which He has provided for them from the earth. Just as Allah bestowed on you by making it easy for you to acquire these things, you should spend from it as an act of gratitude to Allah, fulfilling some of the rights owed to your breathen in faith and as a means of purifying your wealth. The goal behind this spending is that you give the good things which you love for yourselves, and not the bad which you neither want, nor accept, except with closed eyes (reluctance).

وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

And know that Allah is Rich (Free of all wants), and Worthy of all praise.

Meaning: Allah is absolutely not in need of you. The benefit of your charity and deeds returns (only) to you. Alongside the fact that Allah is the only one worthy of all praise, He praises you for fulfilling the praiseworthy deeds and upright characteristics which He has commanded you, therefore it is obligated to you to fulfil His commands because it is means of strengthening your hearts- a means of piety and delight for the souls.

And beware of following your enemy the Shaytan, who commands you to refrain from spending your wealth- frightens you with poverty and neediness when you are required to spend. This is not sincere advice, but rather it is deception at the highest level.

إِنَّمَا يَدۡعُواْ حِزۡبَهُ ۥ لِيَكُونُواْ مِنۡ أَصۡحَـٰبِ ٱلسَّعِيرِ

He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.

An Excerpt from Tafseer as-Sadi

The bond between angels and the righteous among humankind

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

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

Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:

The angels were created from light and the (origin) of the children of Adam is clay; however Sound Aqeedah creates a bond between these two creations- angels and the pious people amongst the children of Adam. Allah, The Most High, said:

ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُ ۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعۡتَ ڪُلَّ شَىۡءٍ۬ رَّحۡمَةً۬ وَعِلۡمً۬ا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ

Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): ‘’Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing fire.’’ [40:7]

The angels believe in Allah and constantly supplicate to Allah. They ask Allah to forgive the believers and to enter them into paradise.  This is a great and amazing bond despite the fact that they (angels) are a different from humans, however it is the sound Aqeedah that unites their hearts. Similarly, the righteous slaves of Allah amongst human beings love the angels. [2]

[1]An Excerpt from Al-Madkhal Li- Diraasah Al-Aqeedah Al-Islamiyyah. Audio Lesson number 3.

[2] An Excerpt from “Explanation of the Forty Hadith of Imaam An-Nawawi’ lesson 12.

The Most Dangerous Traitors and Infiltrators Within The Ummah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin.

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

The Most Dangerous Liars in Society- The Munafiqun

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, stated:

Among the categories of the liars are the Munafiqun and they are more dangerous for the society, especially the Islamic society. Due to this, Allah spoke about them a lot, warned against them a lot and made known their characteristics in chapters of the Qur’an; rather there is a specific chapter of the Qur’an called Surah Al- Munafiqin. Allah, The Blessed and Most High, exposed them – unveiled their hypocrisy and lies. And from that which Allah stated about them is:

وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلۡيَوۡمِ ٱلۡأَخِرِ وَمَا هُم بِمُؤۡمِنِينَ

And of mankind, there are some (hypocrites) who say: “We believe in Allah and the Last Day” while in fact they believe not. Meaning, they are liars.

يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
فِى قُلُوبِهِم مَّرَضٌ۬ فَزَادَهُمُ ٱللَّهُ مَرَضً۬ا‌ۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ
وَإِذَا قِيلَ لَهُمۡ لَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ قَالُوٓاْ إِنَّمَا نَحۡنُ مُصۡلِحُونَ

They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. And when it is said to them: “Make not mischief on the earth,” they say: “We are only peacemakers.” Look at this big claim! Rather:

أَلَآ إِنَّهُمۡ هُمُ ٱلۡمُفۡسِدُونَ وَلَـٰكِن لَّا يَشۡعُرُونَ

Verily! They are the ones who make mischief, but they perceive not.

Every liar and corrupt person in the earth does not tell the people that he is a corrupt person; instead he says, “I am one who rectifies the affairs” and claims that he leads the Ummah to righteousness.

In summary, indeed Allah made known their lies and deception, and that this lie increases them in sickness – and Allah’s Refuge is sought. They are from the people of hypocrisy, and they are increased in hypocrisy. Allah said:

أَلَمۡ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوۡاْ قَوۡمًا غَضِبَ ٱللَّهُ عَلَيۡہِم مَّا هُم مِّنكُمۡ وَلَا مِنۡہُمۡ وَيَحۡلِفُونَ عَلَى ٱلۡكَذِبِ وَهُمۡ يَعۡلَمُونَ

Have you (O Muhammad) not seen those (hypocrites) who take for friends a people upon whom is the Wrath of Allah? They are neither of you (Muslims) nor of them (Jews), and they swear to a lie while they know. [Al-Mujaadilah. 14]

They made an oath to the believers that they are indeed believers, while they are Munaafiqoon, liars and allies of the Yahud [i.e. those Yahud who abandoned the path of Musa and rejected Muhammad].

أَعَدَّ ٱللَّهُ لَهُمۡ عَذَابً۬ا شَدِيدًا‌ۖ إِنَّهُمۡ سَآءَ مَا كَانُواْ يَعۡمَلُونَ

Allah has prepared for them a severe torment. Evil indeed is that which they used to do.

يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
فِى قُلُوبِهِم مَّرَضٌ۬ فَزَادَهُمُ ٱللَّهُ مَرَضً۬ا‌ۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ
وَإِذَا قِيلَ لَهُمۡ لَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ قَالُوٓاْ إِنَّمَا نَحۡنُ مُصۡلِحُونَ

They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. And when it is said to them: “Make not mischief on the earth,” they say: “We are only peacemakers.”

Allah said:

أَلَمۡ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوۡاْ قَوۡمًا غَضِبَ ٱللَّهُ عَلَيۡہِم مَّا هُم مِّنكُمۡ وَلَا مِنۡہُمۡ وَيَحۡلِفُونَ عَلَى ٱلۡكَذِبِ وَهُمۡ يَعۡلَمُونَ

Have you (O Muhammad) not seen those (hypocrites) who take for friends a people upon whom is the Wrath of Allah (i.e. Jews)? They are neither of you (Muslims) nor of them (Jews), and they swear to a lie while they know. [Al-Mujaadilah. 14]

They swore to the believers that they are indeed believers, while they are Munaafiqoon, liars and allies of the Yahud.

أَعَدَّ ٱللَّهُ لَهُمۡ عَذَابً۬ا شَدِيدًا‌ۖ إِنَّهُمۡ سَآءَ مَا كَانُواْ يَعۡمَلُونَ

Allah has prepared for them a severe torment. Evil indeed is that which they used to do.

ٱتَّخَذُوٓاْ أَيۡمَـٰنَہُمۡ جُنَّةً۬

They have made their oaths a screen. Meaning, for their lies;

فَصَدُّواْ عَن سَبِيلِ ٱللَّهِ فَلَهُمۡ عَذَابٌ۬ مُّهِينٌ۬
لَّن تُغۡنِىَ عَنۡہُمۡ أَمۡوَٲلُهُمۡ وَلَآ أَوۡلَـٰدُهُم مِّنَ ٱللَّهِ شَيۡـًٔا‌ۚ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ
يَوۡمَ يَبۡعَثُہُمُ ٱللَّهُ جَمِيعً۬ا فَيَحۡلِفُونَ لَهُ ۥ كَمَا يَحۡلِفُونَ لَكُمۡ‌ۖ وَيَحۡسَبُونَ أَنَّہُمۡ عَلَىٰ شَىۡءٍ‌ۚ أَلَآ إِنَّہُمۡ هُمُ ٱلۡكَـٰذِبُونَ
ٱسۡتَحۡوَذَ عَلَيۡهِمُ ٱلشَّيۡطَـٰنُ فَأَنسَٮٰهُمۡ ذِكۡرَ ٱللَّهِ‌ۚ أُوْلَـٰٓٮِٕكَ حِزۡبُ ٱلشَّيۡطَـٰنِ‌ۚ أَلَآ إِنَّ حِزۡبَ ٱلشَّيۡطَـٰنِ هُمُ ٱلۡخَـٰسِرُونَ
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُ ۥۤ أُوْلَـٰٓٮِٕكَ فِى ٱلۡأَذَلِّينَ
ڪَتَبَ ٱللَّهُ لَأَغۡلِبَنَّ أَنَا۟ وَرُسُلِىٓ‌ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ۬

Thus they hinder (men) from the Path of Allah, so they shall have a humiliating torment. Their children and their wealth will avail them nothing against Allah. They will be (the) dwellers of the Fire, to dwell therein forever. On the Day when Allah will resurrect them all together (for their account), then they will swear to Him as they swear to you (O Muslims). And they think that they have something (to stand upon). Verily, they are liars! Shaitan (Satan) has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaitan (Satan). Verily, it is the party of Shaitan (Satan) that will be the losers! Those who oppose Allah and His Messenger (Muhammad), they will be among the lowest (most humiliated). Allah has decreed: “Verily! It is I and My Messengers who shall be the victorious.” Verily, Allah is All-Powerful, All-Mighty. [al-Mujadilah. 15-21]

Allah made known the state of these people, exposed them, made it known that they are liars and described their actions to be evil. Due to their state of loss, they took these oaths and swearing by Allaah as a screen. Allah said:

إذا جاءك المنافقون قالوا نشهد إنك لرسول الله والله يعلم إنك لرسوله والله يشهد إن المنافقين لكاذبون ـ اتخذوا أيمانهم جُنة فصدوا عن سبيل الله إنهم ساء ما كانوا يعملون ـ ذلك بأنهم ءامنوا ثم كفروا فطُبع على قلوبهم فهم لا يفقهون ـ وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم كأنهم خشب مسنّدة يحسبون كل صيحة عليهم هم العدو فاحذرهم قاتلهم الله أنى يؤفكون ـ وإذا قيل لهم تعالوا يستغفر لكم رسول الله لووا رءوسهم ورأيتهم يصدون وهم مستكبرون ـ سواء عليهم أستغفرت لهم أم لم تستغفر لهم لن يغفر الله لهم إن الله لا يهدي القوم الفاسقين

When the hypocrites come to you (O Muhammad), they say: “We bear witness that you are indeed the Messenger of Allah.” Allah knows that you are indeed His Messenger and Allah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). Thus they hinder (men) from the Path of Allah. Verily, evil is what they used to do. That is because they believed, then disbelieved, therefore their hearts are sealed, so they understand not. And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right Path.

And when it is said to them: “Come, so that the Messenger of Allah may ask forgiveness from Allah for you”, they turn aside their heads, and you would see them turning away their faces in pride. It is equal to them whether you (Muhammad) ask forgiveness or ask not forgiveness for them. Verily, Allah guides not the people who are the Fasiqin (rebellious, disobedient to Allah). [Al-Munaafiqoon. Verses 1-6]

Allah testified that they are liars; even if they testified to the Messengership of Muhammad and that Allah alone has the right to be worshipped, they are still liars and do not believe in that. Allah exposed them because He knows their reality- the disbelief and hypocrisy they hide in their hearts. Allah made it known that they disbelieved and believed thereafter, then they disbelieved finally; and Allah made it known that they do not understand and that even if Allah’s Messenger – the most virtuous amongst the creation – sought forgiveness for them, they will not be forgiven and Allah will not guide them to Iman and the truth due to their [wilful] wickedness and evil.

There maybe hypocrites in the Ummah who have these characteristics, thus receive this recompense from Allah. Sadly, some people think that hypocrisy has ended, while in reality it is something that will continue. Hudhaifah, may Allah be pleased with him, said:

“The hypocrites at present are more evil than the hypocrites during the era of Allah’s Messenger, peace and blessings of Allah be upon him”. Then he was asked about this, so he said, “Indeed, the hypocrites used to hide their hypocrisy and these people at present make it manifest”.

Whenever time elapses, they become many amongst the groups of ahlul bidah, burden Islam and the Muslims with their evil, plots and hypocrisy; and all of that is done under the guise of Islam and in the name of Islam. Many of ahlul bidah or many Mubtadi’ah– in the past and thereafter – in belief and matters related to shirk are from their plots and cunning ways. Therefore, let the Muslims be careful of these hypocrites and infiltrators within the innovated groups. [1]

Shaikh Shamsuddeen Al-Afghaani, may Allah have mercy upon him, said:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and the clear manifest evidences given to him, peace and blessings of Allah be upon him – a guidance that could not be described by those who were well versed in the art of descriptions and (a guidance) that surpassed the knowledge of those with great perception. And through this guidance, Allah opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allah, The Most High, united them on one religion-(the religion of pure Islamic monotheism) – and prior to that they were in complete disunity, enmity towards one another and followed corrupt creeds.

Allah united their hearts, thus they became true brothers in Islam through this great blessing. Thereafter, everything worshipped besides Allah, such as graves, trees, stones and idols ceased to exist and all worship was devoted to Allah alone. People followed the true Religion of Islamic monotheism and worshipped Allah alone, except those whom Allah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of polytheism was dispelled and the banner of Tawheed was raised in the lands amongst the Arabs and non-Arabs.

Allah’s Messenger passed away, while Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [Abu Bakr, Umar, Uthman and Ali continued to adhere to the path of the Messenger until the two powerful and great nations at the time-Rome and Persia-ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau [or Chosroes] was subdued and destroyed.

When the enemies of Islaam saw that they were unable to do away with this religion, they implanted their disbelieving agents within it – those who pretended to be Muslims in order to kindle confusion, trials and tribulations, and spread polytheism by exaggerating the status of the pious people and exalting their graves through [beliefs and practices] that were not ordained by Allah. So, the Ummah [Islamic Nation] was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Talib [i.e. that Ali (the cousin of the Prophet) had the right to be worshipped besides Allah.]

Abdullah Bin As- Sabah’s followers were known as the Saba’iyyah and later on they were known as the Rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They worshipped the graves and its inhabitants, and built places of worship and shrines upon those graves. So, through these practices, they revived the (corrupt ancient practices) of those Jews, Christians and the idol worshippers (who deviated from the straight path of the Prophets and Messengers of Allah). This is how the practices of the worshippers of graves in this Muslim Nation manifested itself through the practices initiated by the rawaafid (shiites). [NB: The majority of the rawaafid Shiites presently live in Iran & Iraq, and their leader is khamanei]

Secondly: The books of Greek philosophy that propagated the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al-Faraabee (a) Ibn Sinaa Al-Hanafi (b) Naseer At’Toosee –an advocate of disbelief and polytheism (c) and other than them amongst those who played tricks with Islaam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers, so they became callers to grave worship through Greek Philosophy. The practices of these people was rife within the ranks of the people of rhetoric amongst the Hanafi Maatooreediyyah (d) and the Ash-ariyyah Kullaabiyyah due to busying themselves with the Books of the Philosophers. They became callers to grave worship and callers to the creed of the Jahmiyyah at the same time, such as the likes of Taftaazaanee Al-Hanafi [The Philosopher of the Maatooreediyyah and Grave worshipers] and Jurjaanee Al-Hanafi [a caller to superstition]

Thirdly: A people who were more dangerous and misguided than the aforementioned groups emerged amongst the Muslims with a manifestation of asceticism. They appeared in the garb of righteousness – with tearful eyes, long flowing beards, elevated turbans, carrying large rosary beads and pretended to be calling to the Sunnah of the Prophet, peace and blessings of Allah be upon him, while they secretly practised the disgraceful acts inherited from false religions. They attempted to mix blatant lies with the Qur’aan and the authentic narrations in order to corrupt the clear evidences found in the Qur’aan and the Sunnah. These deviant heretics are known as the Hulooliyyah, Ittihaadiyyah Grave Worshipers (e), such as the likes of Hallaaj (309AH), Ibnul Faarid (632AH) Ibn Arabi (638AH), Ibn Sab’een (669AH) etc [2]

Footnotes:

[a] Al-Faraabee: Al-Faraabee said that Philosophy is more perfect than Prophet hood. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said about him: ‘’Misguided; a disbeliever’’ Ibn Sinaa adopted his books and ideas of disbelief. [For further details concerning Al- Faraabee, See Majmoo Al-Fataawaa 2/67—86] [Dar At-Ta’aarud 1/10] [Ighaathatul Luhfaan 2/372-373]

[b] Ibn Sinaa: Imaam Ibnu Salaah (rahimahullaah) said about him: ‘’He was a devil amongst the human devils.’’ [See Fataawaa Ibn Salaah 1/209] [Also see: ‘Ar-Radd Alal Mantaqiyyeen’ of Shaikhul Islaam Ibn Taymiyyah 278-279] [‘Ighaathatul Luhfaan’ of Imaam Ibnul Qayyim 2/373-380] [Bidaayah Wan-Nihaayah’ of Imaam Ibn Katheer 12/43]

[c] Naasir At-Toosee: He was a magician and a minister of the Tartars. He rejected the ‘resurrection’. For further details, see: As-Sawaa-iq Al-Mursalah of Imaam Ibnul Qayyim (rahimahullaah) 2/790; 3/1077-1078

[d] Followers of the Jahmi Abu Mansoor Al- Maatooreedi Al-Hanafi [For further details, see the Book of Shaikh Shamsud-deen al-Afghaanee titled: ‘Al-Maatooreediyyah’ 1/205—376]

Ibn Sinaa [The Heretic]: Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: What is your view regarding the one who praises Ibn Sinaa and places him within the ranks of the Muslim scholars?

Answer: Either this person is ignorant and is unaware of Ibn Sinaa’s state of affairs, therefore it is not appropriate that he should speak, rather it is obligated on him to keep quiet; or he is aware of Ibn Sinaa’s state of affairs and disbelief, so he affirms that for Ibn Sinaa and thus the ruling that applies to Ibn Sinaa is applicable to him, and Allaah’s refuge is sough; because he affirms Ibn Sinaa’s disbelief and praises him. This is very dangerous. [NB: [Takfir of an Individual (i.e. rules applied by Scholars before passing the judgement of disbelief against a Muslim – By Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah) and translated by Dr. Shaikh Abu Iyaad (may Allaah preserve him).

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090001&articlePages=1

But some people praise Ibn Sinaa only due to the fact that he was a physician – praised due to a worldly science. And amongst the disbelievers, there are those who are more proficient than him in this field. But why do they mention Ibn Sinaa in particular? They say that because he attributes himself to Islaam and this is a credit to the Islaam. Therefore, we say: Islaam is free from Ibn Sinaa and not in need of him. He is not to be praised because he is a Baatini, a philosopher an atheist. [at-Taliqat Al-Mukhtasar Alaa Qasidah An-Nuniyyah 3/1328]

Must Read: Why Ibn Sina, You Exceedingly Shrewd Kafir! Thank You For Supporting Our Aristotelian Metaphysical Creed and Backing Us (Ash’aris) In Our Saying That ‘Allaah Is Not Within the Creation Nor Outside Of It’

http://www.asharis.com/creed/articles/mrsit-why-ibn-sina-you-exceedingly-shrewd-kafir-thank-you-for-supporting-our-aristotel.cfm

[e] Hulooliyyah and Ittihaadiyyah (i.e.Wahdatul Wujood); see link for further details:

http://www.salafitalk.net/st/viewmessages.cfm?Fo rum=8&Topic=3528

[1]An Excerpt from the link below

[2] Juhudu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa-id Al-Qubooriyyeen’ of Shaikh Shamshud-deen As-Salafi Al-Afghaanee’ Vol 1 page 19-25]

Verses 74-76 Surah Al-Kahf

Written by Abdullah Jallow on . Posted in Brotherhood, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The Truthful Ones 

Allah, The Most High, said:

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

Then they both proceeded, till they met a boy, he (Khidr) killed him. [Musa] said:

“Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar – prohibited, evil, dreadful thing)!”

(Khidr) said: “Did I not tell you that you can have no patience with me?”

[Musa] said: “If I ask you anything after this, keep me not in your company, you have received an excuse from me.” [Al-Kahf 74-76]

“If I ask you anything after this, keep me not in your company, you have received an excuse from me.”

Abdullah Ibn Abbas, may Allah be pleased with him and his father, said: Meaning: “Indeed, I (Musa) have given a vindication between you and I (i.e. you have a justification not to excuse me again).” [1]

Muqatil Ibn Sulayman, may Allah have mercy upon him, said: “Meaning, you (Khidr) have given me much excuse” (i.e. you have a justification not to excuse me again). [2]

Yahya Ibn Salam, may Allah have mercy upon him, said: “Meaning, from my (Musa’s) perspective, I have offered a complete justification between you and I (i.e. you have a justification not to excuse me again)”.[3]

As-Sadi, may Allah have mercy upon him, said: Meaning, “If I (Musa) ask you (Khidr) anything” after this, “then do not accompany me”, in other words, you would be justified in doing so, and not to accompany me, “you have received an excuse from me”, in other words, you have indeed reached a point of justification in my eyes, and you have not fallen short”. [4]

[1] Al-Baghawi 5/192- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[2] Tafsir Muqatil Ibn Salam 1/199-quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[3] Tafsir Yahyah Ibn Sallam 1/199- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[4] An Excerpt from Tafsir As-Sadi

Verse 52 Surah Al-An’am

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Worship - 'Ibaadah'.

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

Allah, The Most High, said:

لَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Al-An’aam. 52]

Meaning:

O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting -through their righteous deeds – the Face of Allah. You are not accountable for anything regarding the deeds of these poor people, but their account of deeds is with Allah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allah – those who place things in other than their right place.

at-Tafseer Al-Muyassar

With Appreciation and Honesty – A Brief Exhortation to The Pragmatic Muslim Doctor

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

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

Medical practice is one of the noblest professions, as it concerns the essence of human life. Its primary objective is to safeguard health, enhance physical well-being, and prevent the risk of illness (by the Will of Allah). The demand for medical care is great indeed, as individuals require it in various circumstances. Good health is essential for performing tasks and fulfilling obligations in this life, which underscores the very purpose of human existence. Allah, The Most High, said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]

Therefore, the primary objective of medicine is to maintain health, enhance the physical condition of the body, and protect it from disease. One of the great merits of medicine is its role in preserving life, which is one of the five necessities that Islam safeguards, namely: religion, life, intellect, honour and wealth. Medicine serves to assist both individuals and society in averting harm. It is well known that the Messenger, peace and blessings of Allah be upon him, stated: “There should be neither harming nor reciprocating harm.” [Ibn Majah 2341]

It represents the fulfillment of the duty to co-operate in righteousness and piety from a different perspective. In this context, the doctor embodies Allah’s command:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).. [5:2]

It represents the fulfilment of the Messenger’s statement found in the hadith of Usamah Bin Sharik, who said: A Bedouin said, “O Messenger of Allah! Should we seek medical treatment?” He replied: 

“Seek medical treatment, for Allah has not created any disease except that He has also created a remedy for it, except for one disease: old age”. [Abu Dawud Number 3855]

The Prophet, peace and blessings of Allah be upon him, referred to old age as a disease – the weakness of old age; but not one of the diseases that are transient ailments due to the different physical features and changing atmospheres; but rather, old age is likened to disease because it brings harm and diseases that may be followed by death. [a]

The doctor should hope for the reward and (good) recompense from Allah, being sincere in their profession and not engage in the practice of medicine solely for the sake of recognition; rather, their commitment should be sincere, with a focus on seeking Allah’s reward. The Messenger, peace and blessings of Allah be upon him, said:

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated”. [Al-Bukhari and Muslim]

A doctor must fear Allah concerning the matters for which they are sought for advice, particularly those pertaining to the rights of individuals. This includes situations where a patient requests a medical certificate for illness, seeks documentation to verify their fitness for work, or inquires about specific medications. This also includes assessments regarding a woman’s health status to determine if she can safely use contraception to prevent pregnancy, or if her condition necessitates the removal of her ovaries. The Messenger, peace and blessings of Allah be upon him, said: “The consultee is in a position of trust”. [Sahih Abu Dawud 5128]

The “Consultee” is the person whose opinion is sought concerning a matter of Maslahah, which pertains to issues that brings about benefit and prevent harm. This individual holds a position of trust regarding the inquiries made of him, and it is impermissible to mislead the the one seeking advice by withholding information that could bring about beneficial outcomes. [b]

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

The Muslim doctor must refrain from using the patient as a subject for testing the efficacy of a medication, particularly if there is concern regarding significant adverse effects. Such experimentation would undermine the dignity that Allah has granted to the children of Adam. Allah said:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Al-Is’raa 70]

This deed negates the command to safeguard the blood of a Muslim. The Prophet said: “A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of discomfort, Allah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection”. [Al-Bukhari 2442]

If the Muslim doctor is confident that the potential harm from the medication is less than the harm resulting from the persistence of the illness, it is permissible to administer the medication, as it involves selecting the lesser of two harms. The doctor should consult with scholars concerning matters pertinent to their profession and to refrain from engaging in issues without a solid understanding of Shariah. Caution should be exercised regarding the irrationalities and misleading perspectives of Freud, as well as the theories of Darwin, to avoid being misled by their assertions. [d] The Prophet said:

“A slave (of Allah) may utter a word which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward); a slave (of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire”. [Al-Bukhari 6478]

The Muslim doctor must exercise caution regarding the information disseminated in medical journals and textbooks, refraining from accepting all content without verifying its accuracy. Knowledge is fundamentally established through either reliable transmission or a well-founded perspective. It is essential to scrutinise the medical practices attributed to the Prophet, peace and blessings of Allah be upon him, to ensure the authenticity of their chains of transmission. Additionally, medical knowledge derived from opinions, such as those obtained through research and study, should be critically evaluated to determine their validity, potential flaws, or any moral implications. The doctor should not become a willing agent for those who oppose the tenets of Islam and seek to undermine the well-being of Muslims. Instead, he must recognise that all contemporary medical information requires thorough investigation and validation.

A doctor must recognise that their medical knowledge serves merely as a tool for healing. The outcomes and efficacy of that healing are finally in the hands of Allah, who determines whether to grant recovery and wellness. Allah stated that Prophet Ibrahim, peace be upon him, said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

And when I am ill, it is He (Allah) who cures me.

Therefore, Allah is the one who gives cure and not others. The doctor should make this known to the patient. They should be pleased with Allah’s Divine Will and Decree. Abdullah Ibn Abbas, may Allah be pleased with him and his father, said:

“Once I was riding behind the Prophet, peace and blessings of Allah be upon him, so he said: ‘O young man! I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah (Alone). If you seek help, seek help from Allah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried’’. [at-Tirmidhee 20516]

So neither should a doctor be beguiled by their medicine nor express objections to the power and position of their Lord (Allah). They should know that the affairs of the creation alternate based on Allah’s decrees.

 An Excerpt from Akhlaq at-Tabib Al-Muslim pages 4- 18

[a] Tuhfah Al-Ahwadhee 6/159

[b] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabee 4/259

[c] Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ 1/283 By Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

[d]http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

empty concrete road covered surrounded by tall tress with sun rays

Palestine, Ever Present in Our Thoughts

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

The Greatest Calamity That Has Ever Afflicted The Ummah

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

“If one of you is afflicted with a calamity, then let him reflect upon his calamity through me (i.e. my death), for indeed it is the greatest of calamities”. [1]

Imam Al-Qurtubi, may Allah have mercy upon him, reported in his Tafseer that Imam Ibn Abdil Barr, may Allah have mercy upon him, said:

“Indeed, he [the Messenger] spoke the truth because the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased (forever)”. [2]

There is nothing more severe upon the Muslims than the death of Allah’s Messenger, peace and blessings of Allah be upon him, because he was the most trustworthy and perfect guide for the Ummah. [3]

 

Never Lose Hope

Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

A person is neither to lose hope nor despair. He should not make the people lose hope of a return to goodness. He should not make the people lose hope regarding [the fact] that truth will prevail, and falsehood will be repelled; because Allah [Glorified and Exalted be He] has made that promise and He does not fail to fulfill His promise. Imaam Ibnul Qayyim, may Allah have mercy upon him, said:

“The Religion is aided when put to the test, therefore, do not be amazed because this is the way of Ar-Rahmaan (The Most Merciful)”.

The wisdom behind Fitna is so that the believers are purified, exercise patience, become firm upon the truth, and are cautioned for their mistakes, and so that they may repent to Allah, The Mighty and Majestic. It is obligated to the Muslim that he looks at (the affairs) with optimism- neither look at history and the state of affairs with pessimism and hopelessness, nor make the people lose hope. It has been reported in a hadith:

“Whoever says, ‘The people are ruined, then he is ruined'”. [Muslim]

Therefore, a person should not lose hope in Allah’s Mercy and he should not make people lose. The Muslim should neither despair nor lose hope; he has to wait for solace from Allah, but this has to be accompanied by what one can perform of actions, statements, spreading knowledge, calling to Allah, telling the people to have certainty, and keeping them away from despair and lack of hope. [4] [End of quotes]

An-Nu’man ibn Bashir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him: said:

The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever. [5]

Our Palestinian brothers and sisters, we reflect upon your suffering. We have reached another Ramadan while being in a state of physical safety, our properties safe and we have food for the day, while you have endured over two years of unimaginable hardship in our era. The hunger and tiredness that accompanies our fasting in the UK is absolutely nothing compared to the hunger and tiredness you endure. May Allah never allow our hearts to forget you, even though Allah alone suffices you.

O Allah! We ask You by Your Greatest Name to grant abundant reward to our Palestinian brothers and sisters, increase them in patience and endurance, and facilitate for them every means of strength to overcome this trial that has persisted for over 70 years.

O Allah! Increase the strength of our Muslim rulers and facilitate for them every path that will increase their influence on the global stage, so that the Ummah is also increased in safety. Unite the hearts of our rulers and the hearts of their subjects upon everything beloved to You. Ameen.

[1] Sahih Al-Jami As-Sagheer. Number 347

[2] Al-Jaami Li-Ahkam Al-Qur’an. Tafseer Surah Al-Baqarah 155-157

[3] Shuruhaat Sunan Ibn Majah pages 633- 634

[4] An Excerpt from the explanation of the Hadith of Hudhayfah Innaa Kunnaa Fee Jahiliyyatin. page 4

[5] al-Bukhari 6011 & Muslim 2586

Three Safeguards Against Performative Alliance Culture

Written by Abdullah Jallow on . Posted in Articles, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

[1] Must Scrutinise Ourselves Honestly Regarding Whose Pleasure We Are Seeking

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated on you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah, The Most High, said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[at-Tawbah. 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah, The Most High, said:

فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

Allah said:

فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ

Therefore fear not men but fear Me. [Al-Ma’idah. 44]

Allah said:
فَإِيَّٰىَ فَٱرْهَبُونِ

Then, fear Me (Allah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah. [An-Nahl. 51]

Allah said:
وَإِيَّٰىَ فَٱتَّقُونِ

And fear Me and Me Alone. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and there is no power or might except with Allah. [1]

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, The Mighty and Majestic, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad)] and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people'”. [2]

 

[2] Must Scrutinise Ourselves Honestly As To Why We Collaborate With Others In The Name of Good

Allah, The Most High, said:

 وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

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

This Ayah contains all the Masaalih [beneficial matters] for the servants (of Allah) in their Dunyah and matters related to the Hereafter- be it between themselves or between them and their Lord, for indeed every servant (of Allah) finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and this is the objective behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habib, may Allah have mercy upon him, said: “

“When Fitna occurs, extinguish it with Taqwa”. Rhe people asked, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah (i.e. Iman, sincerity, guidance) and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, thus, that which leads to the performance of the deed is solely due to Iman – neither customs nor desires; neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure. [3]

 

[3] Must Scrutinise Ourselves Honestly As To Why We Profess Love For Anyone 

Abu Umamah, may Allah be pleased with him, reported: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the Iman”. [Sunan Abi Dawud 4681]

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]  

[1]An Excerpt from Majmu Al-Fatawa 3/233

[2]An Excerpt from Sharh Riyad As-Saalihin 1/163

[3]An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah 1/307-311. Publisher: Dar Ibn Al-Jawziyyah 2nd Ed, 1431AH.

[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.

 

[9] Be Vigilant Against Subtle Repackaged Shubuhaat In Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

“Don’t patronise him, Akhi! He was Salafi before you. He has been around for some time. He knows better than you. He is a clever person. He has a recommendation from so and so, praised by so and so, very close to this or that important personality. His tweets are retweeted by this or that influential personality. Do you know better than them? He has many lessons, makes a lot of effort etc”.

We gently say to all of this, “No one is infallible; and everyone — regardless of their knowledge, status, or personal achievements — can become forgetful, lackadaisical, or overwhelmed by Fitan. Thus, reminders must be presented to all of us.”

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?

Ibn Mas’ud, may Allah be pleased with him, said:

There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased.

Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts.

Then Allah said in verse 17:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, so that may understand.

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

فإن الآيات تدل العقول على العلم بالمطالب الإلهية، والذي أحيا الأرض بعد موتها قادر على أن يحيي الأموات بعد موتهم، فيجازيهم بأعمالهم، والذي أحيا الأرض بعد موتها بماء المطر قادر على أن يحيي القلوب الميتة بما أنزله من الحق على رسوله، وهذه الآية تدل على أنه لا عقل لمن لم يهتد بآيات الله و[لم] ينقد لشرائع الله

For indeed, the Ayat direct the (sound) intellects to الطالب الالهية (the knowledge regarding Tawhid, Prophethood, the Hereafter and other matters related to sound creed). And the One who revives the earth after its death is able to resurrect the dead after their death, so as to reward them for their deeds. And the One who revives the earth through rainwater is able to revive the dead hearts through the truth He has revealed to His Messenger. This verse demonstrates that there is no (sound) intellect for the one who is neither guided through Allah’s Ayat nor submits to the divine ordainments. (2)

The Prophet, peace and blessings of Allah be upon him, said:

Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”.

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

Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from trial, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least the sophisticated. Allah chose them to accompany His Prophet and to establish His religion, so recognise their status and follow in their footsteps and adhere as much as you can to their manners and conduct, for they were upon upright guidance”.(6)

Imam Ahmad, may Allah have mercy upon him, said:

Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” (7)

We ask Allah:

اللهمَّ إني أعوذُ بكَ من العجزِ والكسلِ والجُبنِ والبُخلِ والهمِّ وعذابِ القبرِ وفتنةِ الدجَّالِ اللهم آتِ نفسي تقواها أنت خيرُ مَن زكَّاها أنت وليُّها ومولاها أعوذُ بك من قلبٍ لا يخشعُ وعلمٍ لا ينفعُ ودعوةٍ لا يُستجابُ لها

O Allah! I seek refuge in You from incapacity, laziness, cowardice, miserliness, stress, the punishment of the grave, and the fitna of Dajjal. O Allah! Grant my soul its piety, because You are the Best to purify it. You are its Protector and Guardian. I seek refuge in You from a heart that does not fear (You), the knowledge which does not benefit, and the supplication that is not responded to.” (8)

[1]: An Excerpt from “Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim’ 3/129. Publisher: Dar Ibn Al-Jawziyyah 2nd ed 1431AH.

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.

[3] Sahih Al-Jami 2152

[4] Sahih At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

[6] Jaami Bayaan Al-Ilm Wa Fadlihi 2/947 Madarij As-Salikin 2/486

[8] Sahih Muslim 2722