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King Abdul Aziz – Must advise the entire world

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

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

Saudi King Abdul Aziz, may Allah have mercy upon him, said:

What I command this society is that they hold onto the Rope of Allah.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا

And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an, the Sunnah and all affairs of the religion), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (Aal Imran 103)

Similarly I command them to give sincere advice to one another; for indeed the religion is (based) on sincere advice. It is an obligation to give sincere advice to the righteous, the wicked sinner, the young, the old, the rich and the poor; and not that it is given to a group and not another group, or a society and not another society. Indeed it is an obligation to give sincere advice to the whole world.

Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 27

[31b] The Ascent and Decline of The Ottoman Empire

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

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

When the Muslims realised that the state equated them with Christians and Jews, replacing the principles of their sacred law with Christian regulations, and discarding their traditional attire in favour of that of the Christians, they felt a profound sense of discontent. They also perceived that Rashid’s government seemed to prioritise the interests of the Christians. This led to a significant backlash among the Muslims, prompting the Sultan and his officials to recognise the necessity of the removal of Rashid in light of the public outrage and their fear of a potential uprising from the Muslim community. [Footnote a]

The dismissal of Rashid Pasha did not halt the movement towards Westernization, which continued to import more systems and laws from the West, as the groundwork had already been laid and the doors opened for such changes. Although the opposition to Rashid Pasha and his constitution succeeded in removing him from power in 1841, he returned four years later in 1845, supported by a group of Freemasons who were focused on promoting secular transformation. Subsequently, he resumed his position as Grand Vizier in 1846, only to be dismissed again in 1858.[Footnote b]

The situation deteriorated significantly, prompting state officials to seriously consider change and reform. They found themselves with no option but to adopt the European model of reform and the Western approach to change that had begun to be implemented. This was particularly evident given that many of these officials had been sent abroad for political representation or military studies, especially in the absence of an Islamic reformer capable of restoring order and countering the advocates of intellectual invasion by embracing a serious reform based on Islamic principles. As the Turkish writer Professor Naji Bafal stated, the absence of a significant intellectual leader or a genuine social reformer in the Ottoman Empire for three to four centuries allowed superficial diplomats, captivated by the West, to take the stage. This led to a loss of spirit, a decline in intellect, a weakening of will, and a prevalence of imitation, resulting in a general state of paralysis. The ideas of intellectual invasion have spread among the majority of Turkish politicians and their governors, who have embraced Westernization and a departure from religious values. Notably, when the Iraqi scholar Al-Alusi visited the governor of Kirkuk, Ali Pasha, in 1267 AH, he praised him for his affection towards scholars, his respect for them, and his virtuous character. He then said, “It appears that he is not morally corrupt nor does he adopt any of the new Western ideologies, as I have not heard him mention anything about London or Paris in conversation! It is a blessing for the people of this region that their governor is free from such a stigma, a rarity in these unfortunate times!”

The reformist movement in the Ottoman Empire continued to strive for dominance across various sectors and institutions.

In any case, the key features of the Ottoman reform and renewal efforts revolved around three significant points: adopting Western practices concerning military organization and armament, as well as governance and administration, and steering Ottoman society towards a secular framework. The trend towards centralization of power in Istanbul and the provinces. The year of the issuance of the Kalkhanah script marked a significant event in European circles, as noted by a French missionary who stated: “The year 1839 was a remarkable one for French expansion in Turkey. It marked the beginning of reforms and the onset of organizational changes. As clergy, we will begin to take advantage of this timid liberalism and initiate a missionary effort for Catholic education.” Mr. Etienne, who led this mission, remarked, “This is our first opportunity to strengthen the triumph of faith that we will impart, especially since the Quran prohibits (Christian) teachings.” The first missionary group, consisting of seven clergymen, traveled to Istanbul on November 21, 1839. By the end of 1840, the sisters had established a home for orphans and classrooms, with the number of students reaching 230. By 1842, this figure had increased to 500. [Footnote c]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/420-422

Footnote a: Leaders are responsible for the welfare of the subjects and must strive to understand the situations of their people, as Imam Ibn Hajr, may Allah have mercy on him, stated: “It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy”. [Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)] Nonetheless, if the leader fails in this regard, on does not embark upon rebellion. Read:

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Footnote b: Changing officials is carried out with the intention of serving the public’s best interests. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “It maybe that a person is suitable for this specific job and not suitable for that job, therefore, it is obligatory to appoint- in every job – the one who is more suitable. Similarly, with regards to specific appointments, such as the position of headteacher and other than it, rather we can even say – if we wished – this in relation to a person’s responsibility in looking after the affairs of his family, that if he wants to give responsibility to his young children, he chooses the one who is more suitable. He does not choose – for example – the older one just because he is older; rather he chooses the one who is more suitable because it may be that the young one among his children is more suitable than those older than him”.

The Imam, may Allah have mercy upon him, also stated, “It is obligated to the ruler to appoint both the young and the older – appoint for a job the one who is more suitable and the one who will fulfil the requirements of this job. This necessitates fulfillment of trusts. As for the one who appoints someone who is close to him or his relatives or a noble person due to his nobility or because he has a high qualification, such as a doctorate and what is similar to that, and he is either untrustworthy or not suitable for the job, this is not permissible”.

The Imam, may Allah have mercy upon him, also stated: “If he were to say, “I am not able to know them by their characteristics. Are these certificates not the closest way to (judge) the competence of a person?” We say, “Yes, but if we find this man is untrustworthy or not suitable for job, it is obligatory to remove him and replace him with someone who is more suitable because this is necessary rulership, as Umar Ibn Al-Khattab and other than him amongst the Khulafaa, may Allah be pleased with them, removed those who were not suitable. Umar applied this principle in the khilaafah. He feared dishonour after his death, thus, he did not appoint a specific person, except that he said, ‘If Abu Ubaydah, may Allah be pleased with him, was alive, I would have given him the affair because the Prophet, peace and blessings of Allah be upon him, said, ‘The trustworthy man of this Ummah is Abu Ubaydah’”. [At-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 24-26]

It’s important to note that a ruler’s failure in their duties does not justify rebellion. Instead, scholars and those in positions of influence must follow the guidance of the Shariah to offer sincere advice. Read:

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

Footnote c: The way in which the remnants of the empire were slowly undermined by foreign influences serves as a reminder of the risks associated with complacency, a point emphasised by the upright and insightful scholars of the Ummah. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”

An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [74 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

On the contents page of the Shaikh’s book “Hujjiyyah Khabar al-Aahaad Fil Aqaa’id Wal-Ahkaam,” specifically on pages 162-163, a translation of the Shaikh’s summary in Arabic was provided by an individual as follows:

In this research, I endeavored to clarify the following:

The condition of the people at the time of the commissioning of the Prophet and the ignorance and misguidance that they were in at that time.

The Messenger’s conveying everything that was revealed to him, the Companions also conveying and applying this Message, upholding it in the best way, and how numerous nations were guided at their hands.

I mentioned how the rancorous amongst the Jews, Christians and atheists confronted this Message and its adherents with plots, including lying against Allah’s Messenger and discrediting the Guidance and Knowledge which he came with. I further mentioned how the Imams of Hadeeth and others countered these plots and exposed their proponents as well as how some sects deviated and how the paragons of the Sunnah rebutted these deviations.

I explained in this research paper the status of the Sunnah of Allah’s Messenger as laid out in the Qur’an and the Sunnah, and the status it held with the noble Companions and those who trod their path, from the best of the Muslim Ummah.

I clarified the misguidance and doubts of the People of Desires and the doubts of the otheists surrounding the Sunnah in the past and in the present, along with the proofs and evidences that refute them.

I mentioned the doubts of some groups surrounding non-concurrent (Aahaad) narrations constituting knowledge and their claim that these narrations, including the reports contained within the two Saheehs (Al-Bukhari and Muslim), amount only to speculation (dhann).

All this I mentioned with full clarification and detail in five sections.

I ask Allah to benefit me and all the Muslims with this humble effort, indeed my Lord answers the prayers.

Disease of the despots

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin, Uncategorized.

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

Beware of the disease of the despots because pride [I], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [II] being arrogant towards the one who benefits you from amongst those who are below you is pride, [III] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said:

[I]The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty.

[II] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”.

[III] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows.

An Excerpt from ‘Sharh Hilyati Taalibil Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)

One of The Notable Signs of Virtue and Islam’s Preeminence Through Suhur and Iftar

Written by Abdullah Jallow on . Posted in 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.

Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [Sahih Al-Jami 7224]

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “The religion will not cease to prevail as long as people hasten to break the fast because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. (1)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast and it is for the purpose of opposing the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. (2)

Sahl Ibn Sa’d, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allaah be upon him, said, “The people will not cease to be upon good as long as they hasten to break the fast”. (3)

Imam An-Nawawi, may Allah have mercy upon him, said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. And what this means is that the affair of the Ummah will not ceased being consistent and that they will (remain upon) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. (4)

They will not cease to be upon good if they do this by acting upon the Sunnah and limit themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. (5)

[1] Sahin Abee Dawud 2353. Maktabah Al-M’aarif. 1st Edition

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[3] Saheeh Muslim 1098]

[4] Sharh Saheeh Muslim. 7/180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[5] Fath Al-Baaree Sharh Sahih Al-Bukhaari 4/253. Publisher: Darus Salam. 1st Edition 1421AH (2000)]

Who are the Druze?

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Shi'a.

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

Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:

The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]

They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).

The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.

They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….[2]

Footnote a:

The meat of the Muslims, Jews and Christians: Ahlul-Kitāb: Halāl and Harām in Islam (Islam 4.3)

 

[1] An Excerpt from Majmu al-Fatawa 155-162

[2] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.

So called “Women’s Day” – [Should be honoured every day, not just once a year]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

Allah [The Exalted] said:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ وَخَلَقَ مِنۡہَا زَوۡجَهَا وَبَثَّ مِنۡہُمَا رِجَالاً۬ كَثِيرً۬ا وَنِسَآءً۬‌ۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَ‌ۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبً۬ا

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you. [Al-Nisaa. 1]

Allah [The Exalted] said:

يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬

O people! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has more fear of Allah. Verily, Allah is All-Knowing, All-Aware. [Al-Hujurat. Verse 13]

The Prophet [peace and blessings of Allah be upon him] said, “Women are the twin halves (or counterparts of) men”. [Sahih Abu Dawood. No 236]

Meaning, they are twin halves of men as created beings and shaped by natural characteristics, as if they are the other halves from men because Hawaa, may peace be upon her, was created from Adam, peace be upon him.. [Mirqat Al-Mafatih Sharh Mishkat Al-Masabih 2/428]

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him] said, “Women are the twin halves of men, meaning they are the other half from them, because a woman is the daughter of her father and a part from him, just as the Prophet, peace and blessings of Allah be upon him, said, ‘Fatimah, may Allah be pleased with her, is from me’. The narration has another meaning, that ‘Twin halves (or counterpart) of men’ means the same as men with regards to what Allah has obligated to men and women where neither women nor men are specified.  [https://binothaimeen.net/content/11305 ]

Al-Miqdam Ibn Ma’dee, may Allah be pleased with him] said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Verily, Allah commands you to be good to women. Verily, Allah commands you to be good to women because they are your mothers, sisters your aunts'”. [Silsilah Al-Hadith as-Sahihah 2871]

Aa’isha, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said to her, “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.

Al-Allamah Zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said, “This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also this hadith contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony”. [at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah 1/277]

Aai’sha, may Allah be pleased with him] said: “Allah’s Messenger, peace and blessings of Allah be upon him, never struck anything with his hand- neither a woman nor a servant, unless he was fighting in the path of Allah”. [Ṣaḥih Muslim 2328]

Imam Ibn Qutaybah, may Allah have mercy upon him, said, “Marry your daughter to a man who fears Allah, because he will be kind if he loves her and will not oppress her when he is angry with her”.[Kitab Uyun Al Akhbar 3/308]

Males Are Different From Females

Allah [The Exalted] said: [ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰ‌ۖ – And the male is not like the female]: Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said, “The males are not like the females – neither in their nature nor behaviour, nor with regards to how they are dealt with; rather not even with regards to rulings of the religion in some (cases, situations, circumstances etc). And when it is case that the male is not like the female, then also the female is not like the male. (1)

Cases Where The Same Rules Apply to Both Men and Woman

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Is there a distinction between males and females regarding the manner in which the prayer should be performed?

Answer: Some of the scholars differentiate the prayer of the man and the woman, but what is correct is that the prayer of the woman is the same as that of the man. The manner she sits during the two Sujuds, during the last Tashahud, because Allah’s Messenger [peace and blessings of Allah be upon him] said, “Pray in the manner you have seen me pray”, but he did not say, “The women should do such and such”. Therefore, the what is that he (i.e. Prophet) is followed in both the prayer of a man and a woman and there is no evidence to differentiate between the two. (2)

Allah [The Exalted] said:

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to (them) We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [Surah An-Nahl. 97]

Allah [The Exalted] said:

وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ سَيَرۡحَمُهُمُ ٱللَّهُ‌ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ۬
وَعَدَ ٱللَّهُ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيہَا وَمَسَـٰكِنَ طَيِّبَةً۬ فِى جَنَّـٰتِ عَدۡنٍ۬‌ۚ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ أَڪۡبَرُ‌ۚ ذَٲلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform the prayer and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. Allah has promised to the believers -men and women, – Gardens under which rivers flow to dwell therein forever, and beautiful mansions in Gardens of ‘Adn (Eden Paradise). But the greatest bliss is the Good Pleasure of Allah. That is the supreme success. [at-Tawbah. 71-72]

Allah [The Exalted] said:

هَلۡ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأۡتِيَهُم بَغۡتَةً۬ وَهُمۡ لَا يَشۡعُرُونَ
ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ
يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ
ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا وَڪَانُواْ مُسۡلِمِينَ
ٱدۡخُلُواْ ٱلۡجَنَّةَ أَنتُمۡ وَأَزۡوَٲجُكُمۡ تُحۡبَرُونَ
يُطَافُ عَلَيۡہِم بِصِحَافٍ۬ مِّن ذَهَبٍ۬ وَأَكۡوَابٍ۬‌ۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُ‌ۖ وَأَنتُمۡ فِيهَا خَـٰلِدُونَ
وَتِلۡكَ ٱلۡجَنَّةُ ٱلَّتِىٓ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ
لَكُمۡ فِيہَا فَـٰكِهَةٌ۬ كَثِيرَةٌ۬ مِّنۡهَا تَأۡكُلُونَ

Do they only wait for the Hour that it shall come upon them suddenly, while they perceive not? Friends on that Day will be foes one to another except the pious. (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (you) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e. who submit totally to Allah’s Will, and believe in the Oneness of Allah – Islamic Monotheism). Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner-selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Az-Zukhruf 66-73]

Freedom For Women 

Firstly, a true believer understands freedom in a manner that is pleasing to the Creator. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said, “The worldly life is a prison for the believer (in Allah and the final Messenger) and a paradise for the disbeliever (in Allah and the final Messenger)”. (3)

Imam An-Nawawi, may Allah have mercy be upon him] said: Every believer is imprisoned and prevented – in the worldly life – from evil and repugnant desires and obligated to perform demanding acts of obedience. But after death, he relaxes and receives what Allah [The Exalted] promised of permanent bliss and perfect relaxation. As for the disbeliever [in Allaah and the final Messenger], he gets what he receives in the worldly life together with the fact that it is very little and disrupted by distress. And after he dies, he finds himself in permanent punishment and eternal wretchedness. (4)

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said: Regardless how great the affair of the worldly life is – its good days and its dwelling places (surrounded by beautiful trees, plants, scenery etc), then indeed it is like a prison for the believer, because a believer looks forward to a bliss that is better, more perfect and loftier. As for the disbeliever [in Allah and the final Messenger], the worldly life is his paradise because he enjoys himself in it [i.e. outside the boundaries of halaal and haraam] and forgets the afterlife, and thus becomes like those about whom Allah [The Exalted] stated:

وَٱلَّذِينَ كَفَرُواْ يَتَمَتَّعُونَ وَيَأۡكُلُونَ كَمَا تَأۡكُلُ ٱلۡأَنۡعَـٰمُ وَٱلنَّارُ مَثۡوً۬ى لَّهُمۡ

Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode. [Surah Muhammad Aayah 12]

Therefore, when the disbeliever dies, he does not find anything in front of him except the fire and Allah’s punishment, and woe to the people of the fire. So that which is found in the worldly life of distress, grief, sadness and sorrow is like a paradise in relation to the state of affairs of the disbeliever [in Allah and the final Messenger], because he will leave this world to receive Allah’s punishment.

It has been mentioned about Ibn Hajar Al Asqalani – the author of Fat’hul Baari – that he used to be the chief of the judges in Egypt in his era, and he used go past the market with an entourage. So, one day a Yahudi stopped him and said, “Your Prophet said, ‘The worldly life is a prison of the believer and paradise of the disbeliever’, and how can this be the case whilst you are in a state of luxury and joy, and I am in a state of extreme poverty and low status?” So, Ibn Hajr said to him, “If in your view I am in state of joy and that people are at my service, then this state is a prison in comparison to what a believer will receive of bliss in Paradise. As for yourself, even though you are in state of extreme poverty and low status, then it is like paradise in comparison to what a disbeliever will receive in the fire”. So, the Yahudi was amazed by this statement and then testified that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah. (5)

Therefore, we say to the ideologues, “Yes indeed freedom is a valuable thing and that is why the believers utilize it to perform deeds that will benefit them in the afterlife, and strive to distance themselves from the chief deceiver shaytan, because either a person willingly submits to Allah or he is enslaved by other things – desires etc.

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: If a free person says that he is liberated (or free) and intends by it freedom from slavery to the creation, then yes he is free from slavery to the creation. However, if he intends by this that he is liberated (freed) from servitude to Allah [The Mighty and Majestic], then indeed he has erred in his understanding of servitude and he does not understand the meaning of freedom because servitude to other than Allah is bondage. As for servitude to Allah [The Mighty and Majestic], then this is real freedom because if he does not humble himself to Allah, he will humble himself to other than Allah. So he deceives himself when he says that he is free [or liberated]- meaning: he is liberated from obedience to Allah. (6)

The Imam also said, “Women are portrayed as if they are mere images- pictures which people attached no importance to except that which is connected to the woman’s figure (outward appearance). See how they have decorated and beautified her! See how they have brought about beautifications for her and presented her in a desirable condition, in relation to (her) hair, skin, legs, arms, face and everything else; until they make it the most important issue for the woman, like a picture made out of plastic. They neither present to her the importance of establishing Ibadah nor bearing children”. (7)

The Islamic Ruling On Days Specified For Such and Such Celebrations

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said, “Everything that is taken as a day of day of celebration (festival, annual celebrations), repeated every week and every year and is not legislated in Islaam, then it is tantamount to a Bidah [innovation in religious]. Therefore, to make these celebrations (festivals) that are repeated every week or every year means that they [i.e. the people who do so] have likened them to Islamic festivals [days of celebrations, days set aside for religious observance] and this is forbidden. There is nothing in Islam related to festivals (celebrations) except Eid Al-Fitr, Eid Al-Adha, (and a day specified for a specific religious observance which is) Friday. (8)

Women in Islam – By Shaikh Abu Khadeejah [may Allaah preserve him]

https://www.salafisounds.com/women-in-islam-by-abu-khadeejah/https://www.salafisounds.com/women-in-islam-by-abu-khadeejah/

Be Aware Regarding the Rights of Women
https://www.salafisounds.com/be-aware-regarding-the-rights-of-women-by-abu-khadeejah/

The Muslim Woman In A Modern World
https://www.salafisounds.com/the-muslim-woman-in-a-modern-world-by-abu-khadeejah-abdul-wahid/

We ask Allah to protect us and our families from the call of those who seek to corrupt the sound natural disposition created in us by our Lord Aameen. We ask Allah:

 رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

“Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious.”

رَبِّ ٱجْعَلْنِى مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِى رَبَّنَا وَتَقَبَّلْ دُعَآءِ

“O my Lord! Make me one who performs As-Salat (Iqamat-as-Salat), and (also) from my offspring, our Lord! And accept my invocation.

رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

“O my Lord, grant me the ability to be grateful to you for Your favour (of guidance) which You have bestowed upon me and upon my parents, and to work righteousness that pleases You, and make righteous for me my offspring. Indeed, I repent to you and I am of the Muslims (in submission to You alone).”

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [73 of 80]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

At present, this (phenomenon) is prevalent, particularly within the political movements, as some have witnessed, while others say: “I do not know of a politician who does not lie”. Some say, “Politics is hypocrisy”. Many politicians – within the political groups – exhibit hypocrisy of action. [Footnote a] From the signs of this hypocrisy is allegiance to the proponents of innovation in the religion and the establishment of dangerous methodologies to counter the methodology of Ahlus Sunnah to destroy it,  such as the methodology of Muwaazanaat,  [Footnote b] the methodology of “Broad, inclusive framework” that embraces all the Ummah, [Footnote c] among other principles designed to wage war against Ahlus Sunnah and defend the proponents of Bidah and misguidance. [Footnote d] [1]

————————————————————–

Footnote a:

Minor and Major Hypocrisy, and the Hypocrites by Al-Barbahaaree, Explanation of Al-Fawzaan: https://abukhadeejah.com/minor-and-major-hypocrisy-and-the-hypocrites-by-al-barbahaaree-explanation-of-al-fawzaan/

Footnote b: Clarifications of the Major Scholars Regarding the Bidʿah of al-Muwāzanah:

https://abuiyaad.com/r/muwazanah

Footnote c: Refutation of the Manhaj of Tamyi:

https://abuiyaad.com/r/salaf-harsh-innovators/p/2

Footnote d:

https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/

[1] Sharh Usul As-Sunnah Lil-Imam Ahmad 70-71

A quick conversation with the young shuttle aficionado

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Mental Health, 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.

Allah, The Exalted, said:

وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًا مِّنْهُ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply. [Al-Jathiyah 13]

أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً ۗ وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ

See you not (O men) that Allah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent (i.e. Islamic Monotheism, and the lawful pleasures of this world, including health, good looks, etc.) and hidden [i.e. One’s Faith in Allah (of Islamic Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.]? Yet of mankind is he who disputes about Allah without knowledge or guidance or a Book giving light! [Luqman 20]

أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي إِلَىٰ أَجَلٍ مُّسَمًّى وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ

See you not (O Muhammad) that Allah merges the night into the day (i.e. the decrease in the hours of the night are added in the hours of the day), and merges the day into the night (i.e. the decrease in the hours of day are added in the hours of night), and has subjected the sun and the moon, each running its course for a term appointed; and that Allah is All-Aware of what you do. [Luqman 29]

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ

He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). [Fatir 13]

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ

He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving. [Az-Zumar 5]

Allah, The Mighty and Majestic, said:

أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

See you not that Allah has subjected to you (mankind) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the heaven from falling on the earth except by His Leave. Verily, Allah is, for mankind, full of Kindness, Most Merciful. [Al-Hajj 65]

Firstly, my noble teenage Muslim brother! These verses, along with many others, unmistakably illustrate that Allah is the sole creator of all magnificent things, including humanity and the Jinn. Thus, whenever we observe someone’s accomplishments, whether in worldly pursuits or religious endeavors, we must acknowledge that these blessings come from Allah, the One who gave us life and shaped our existence. Recognizing this truth is essential; otherwise, we risk losing sight of the source behind human achievements.

Second, your exploration of the factors that could jeopardise rockets, satellites, or shuttles particularly the impact of winds and storms, is truly captivating. Some people have delved into numerous aspects of this topic, examining how various elements of our universe contribute to these risks, especially in relation to extreme weather conditions. Amidst this intriguing dialogue, some among your generation is facinated by the sight of rockets and other things launching into the sky. Whether they can successfully reach space or the moon is debated, but we understand that your fascination with such events ignites curiosity and a yearning to understand some of the activities of humans.

Thirdly, it is essential to recognize that while scientists frequently investigate the causes of failures in various shuttle missions, they always neglect to acknowledge the One (Allah) Who provided the resources and means necessary for the construction of these objects and the atmosphere in which they function. When discussing the factors contributing to their successes or failures, they attribute the outcomes solely to these environmental influences. Numerous individuals discuss the wind and its impacts, yet they overlook the One that controls and determines what it does. They highlight the terrifying challenges it poses for airplane pilots and shuttles when its speed and direction suddenly changes, and then quickly resort to invoking the phrase “Mother Nature” when their efforts fall short. Their conversations about success, failure, accidents, or disasters focus solely on the methods used and the assessment of risks, neglecting the fundamental truth that everything ultimately lies in the hands of the Creator. All means and outcomes are subject to His absolute Will. While they may reluctantly accept that a disaster was unavoidable due to potential wind shear and clear air turbulence in specific directions at certain times, whose measurements were not possible, nor could they predict the strength or effects of these conditions in advance, no mention of the Creator’s Will and Decree is heard from their tongues.

They recognise their limitations and the constraints of their knowledge, understanding that none can determine weather conditions with certainty. Despite this, there is no acknowledgment of a higher power; instead, they turn away, while constantly remaining uncertain about the specific circumstances that will suddenly determine outcomes, as they cannot accurately ascertain the strength or weakness of the wind, or other events in the universe. None can ascertain what will occur in the next moment, except the All-Knower, The All-Mighty and All-Wise Creator. Before we reference Imam As-Sadi, may Allah have mercy on him, regarding the dangers of knowledge that lacks belief in Al-Qadaa Wal Qadr and the importance of reliance upon Allah while utilising the means available to us, let’s share some verses on this link that highlight the incredible power of the winds.

Some verses of the Qur’an regarding wind

Thereafter, consider how Allah bestowed remarkable blessins upon His grateful servants. Among them is Sulayman, peace be upon him, to whom He granted a kingdom unmatched throughout history, enduring until the Day of Judgment. Allah said:

وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ * فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ * وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شَاكِرُونَ * وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ * وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ وَكُنَّا لَهُمْ حَافِظِينَ

And (remember) Dawud (David) and Sulaiman (Solomon), when they gave judgement in the case of the field in which the sheep of certain people had pastured at night and We were witness to their judgement. And We made Sulaiman (Solomon) to understand (the case), and to each of them We gave Hukman (right judgement of the affairs and Prophethood) and knowledge. And We subjected the mountains and the birds to glorify Our Praises along with Dawud (David), And it was We Who were the doers (of all these things). And We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful? And to Sulaiman (Solomon) (We subjected) the wind strongly raging, running by his command towards the land which We had blessed. And of everything We are the All-Knower. And of the Shayatin (devils) (from the jinns) were some who dived for him, and did other work besides that; and it was We Who guarded them. [Al-Anbiya 78-82]

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ * يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ اعْمَلُوا آلَ دَاوُودَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ * فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ

And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). “Work you, O family of Dawud (David), with thanks!” But few of My slaves are grateful. [Saba 12-13]

Look at how grateful Sulayman was after being granted success in his pursuit. Allah informed us:

[قَالَ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَيُّكُمۡ يَأۡتِينِى بِعَرۡشِہَا قَبۡلَ أَن يَأۡتُونِى مُسۡلِمِينَ – He said: “O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?]

[ قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَ‌ۖ وَإِنِّى عَلَيۡهِ لَقَوِىٌّ أَمِينٌ۬ – An Ifrit (strong) from the jinns said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work].

[قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ – An Ifrit (strong) from the jinns said]. An Ifreet is an extremely strong and forceful one (amongst the Jinn). And what is apparent here is that at that Sulayman was in Sham at the time, so the distance between him and Saba was a period of four months journey- two months to go there and two months to return; however regardless of this, the Ifreet said, “I take it upon myself to bring it – regardless of its big size and heftiness, and regardless of its distance- before you can rise from your (council). Customarily, the councils take a long time and they take most of the forenoon- about one third of the day. This is the mostly the time period of councils, but it may take lesser or more than that. So, there was a subject of this great King (Sulaymaan) who was bestowed with the power and ability to do what was greater than the offer of the Ifreet. Allah said:

[قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬ مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – One with whom was knowledge of the Scripture said: “I will bring it to you within the twinkling of an eye!] The Qur’aan commentators stated that he was man – a scholar and righteous in the presence of Sulyamaan, and he was called Aaif Ibn Barkhiyaa. He knew Allaah’s Greatest Name through which Allaah responds and gives when invoked and asked.

Allah said that he said: [أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – I will bring it to you within the twinkling of an eye!]- Meaning, by invoking Allah with that Name. And Allah knows best as to whether this is what is intended or that this person had knowledge of the scripture through which he was able to bring something that was far away and attain what was very difficult to attain (by the will of Allah).

Sulyamaan’s Reaction When He Saw The Throne of Bilqees In His Presence

Allah [The Exalted] said:

فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him, he said: “This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]. [فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ – Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him], he praised Allaah [The Exalted] for ability placed at his disposal, his kingdom and the affairs facilitated for him. Then he said: [هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ – This is by the Grace of my Lord to test me whether I am grateful or ungrateful!]- Meaning, to test me by way of of it. He was not beguiled kingdom, authority and power as is the habit of the ignorant kings (See footnote f); rather he knew that this was a test from his Lord, so he was scared of not being thankful for these blessings.

Then he clarified that being grateful to Allah does not benefit Allah; rather its benefits returns to the grateful one; so he said: [وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬- and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]- Meaning, Allah is not in need of a person’s deeds, and He is generous, bestows abundant good that to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease. [1]

No one will ever possess a kingdom like that of Prophet Sulayman, yet have you noticed how he credited all his achievements to Allah? This stands in sharp contrast to those who rely solely on cause and effect for their successes and failures, often overlooking Allah’s Divine Will and Decree in every situation. Imam As-Sadi, may Allah have mercy upon him, said:

The greatest evils of knowledge and its inconsistencies occurs as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the one who created those causes and acquaintance with the paths without its sound goals. The deficiency in this type of acquaintance is numerous and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer. And with regards to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences – which none knows besides them – and the secrets which Allāh has placed in nature, so it gives them higher status over others and thus they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose and the goal, and thus occurs great deviation, deficiency in knowledge and intellect. If they knew and affirmed belief in the true Creator and the One Who Controls all the affairs of the Universe- the One who attached the means and causes to His Qadaa Wal Qadr [Footnote a], know that the means and causes are an abode of His Perfect Wisdom – for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and big affairs an amazing orderly system and a firm association; gave everything that is sought after and the goals a means or cause, and a path that will lead to it, and due to this results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed- and then they bound these means, paths and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected and they would have acquired of certainty that which cannot be acquired by those who have not reached their level; but they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know and became haughty by way of them, so the statement of Allāh [The Most High] apply to them:

فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Surah Ghaafir. Aayah 83]

Allāh said:
وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Surah Al-Ahqaaf. Aayah 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived; therefore we ask Allāh to blessed us with sound knowledge that is supported by sound intellect, divine text and sound natural disposition – the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to its (sound) fundamental principles, and its means, causes, effects and outcomes are ascribed to the One Who originated and created them. It is the knowledge whose possessor does not disassociate the creation from its Creator- neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets and the amazing orderly systems in the creation from the One Who Created and Perfected them, organised them in perfect order and brought them into existence prior to their non-existence. This is the knowledge that bears the fruits of certainty and through which tranquility is obtained, and through which happiness and success is attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to the religious and worldly affairs. [2]

Footnote a: Listen to lecture by Shaikh Abu Iyaad, may Allah preserve him, on Al-Qadaa Wal Qadr: https://www.youtube.com/watch?v=hKgIjOKSNQQ

Also read: Understanding the Two Definitions of ‘Science’ in Operation:

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

We ask Allah:
اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

“O Allah! I seek refuge with You from knowledge which does not benefit, from the heart that is not fearful (of You), the soul that does not feel contented and the supplication that is not answered”. [3]

[1] Tafsir As-Sadi

[2] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Ulum Wal-A’mal An-Naafi’ah Al-Asriyyah Dakhilatun Fid Din Al-Islaamiy.37-40

[3] Sahih Al-Jami 1297

The Basis of Modern Decadence, Transgression, and Unwarranted Wars

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

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

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

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]

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

Industrialization and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles: firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next. Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to laydown – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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 Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720