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A Scholarly and Truthful Response Regarding Ilmul Ghayb For The One Who Asked!

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

A Scholarly and Truthful Response Regarding Ilmul Ghayb (Knowledge of The Unseen) For The One Who Asked!

Allaah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He].

In his explanation of the above Ayah, Imaam Ash-Shanqeetee (may Allaah have mercy upon him] brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allaah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imaam [may Allaah have mercy upon him] said:

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

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

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

Proof D: Prophet Ya’qoob (peace be upon him) lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt. He did not know anything about Yusuf until Allaah reveal news about him.

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

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

He did not know the reality of the affair until Allaah informed him, saying:

[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].

And indeed Allaah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

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

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

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

And Allaah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…[An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)]

Speak Straight and Abandon General Speech When Speaking About Ta’assub!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Refutations, Worship - 'Ibaadah'.

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

Speak Straight and Abandon General Speech When Speaking About Ta’assub Lest Ahlus Sunnah’s Sound Stances Are Confused With The Stances of Ahlul Bidah, The People of Tamyee and Those Who Turn Personal Disagreements Into Blameworthy or Unnecessary Standoff  

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated: “Regarding distinction between truth and falsehood, guidance and misguidance, the path leading to guidance and the path leading to misguidance, the path of happiness (in this life and the next) and the path of wretchedness and destruction, then everything that Allaah revealed to His Messengers and in His Books is obligatory to be followed (see footnote a) and through it one acquires distinction between right and wrong, guidance, knowledge and Eemaan. Allaah [The Most High] testified that it (i.e. His Revelation) is the truth and a testimony to the truth, and what is in opposition to it from the statements of the people are displayed before it for inspection- if in agreement with it, then it is truth; and if in opposition, it is falsehood. (But), if it is unknown whether (a statement) is in opposition or in agreement due to its general nature, or the meaning intended by the utterer is known or unknown, but it is unknown whether the Messenger [peace and blessings of Allaah be upon him] has brought something that testifies to (its correctness) or declares it to be false, then one abstains and does not speak except with knowledge, because knowledge is that which is established with evidence and what is beneficial of it is that which the Messenger came with. The Messenger [peace and blessings of Allaah be upon him] is the most knowledgeable amongst the creation and he has the greatest desire in acquainting the creation with it. He is the most capable in giving a clarification and definition of it. He is above everyone in knowledge, ability and intent, and through these three affairs the goal is accomplished. (However), those besides the Messenger are either deficient or corrupted in their knowledge. (1)

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] stated: After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawaafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood, Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated, “On the opposite side of these people who make Takfeer (footnote b) based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad (footnote c) in which difference of opinion is justified (or allowed). This path has overwhelmed many of the Murji’ah (footnote d), some of the jurists, those pursuing the path of asceticism and the philosophers, just as it has overwhelmed – first and foremost – many amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [End of Quote] (2)

After quoting the statement of Shaikhul Islaam, Al-Allaamah Rabee stated, “I say, may Allaah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah [The Groups of Illegal Partisanship and Innovations in religious affairs] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah and the way of the Mur’jiah in the manner they approach the affair of people who are upon the major and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes. In the view of these people, the leaders of Misguidance and innovation in religion are just like the Imaams of Guidance and Sunnah. (3)

Finally, Shaikhul Islaam Ibn Taymiyah stated: Rather what is obligatory is to clarify that which Allaah sent His Messengers with and (revealed) in His Books – propagate that which the Messengers brought from Allaah and fulfil the covenant which Allaah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, striving with it, weigh up all that which the people embark upon – (statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart)- under the Book of Allaah and the Sunnah of His Messenger; neither following desires (through) customs, a school of law, a religious order, a leader or a predecessor; neither following conjecture through a weak hadeeth nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. (4)

Footnote a: The Qur’aan abrogates all other laws. Allaah [The Exalted] said:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِ‌ۖ فَٱحۡڪُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ‌ۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّ‌ۚ لِكُلٍّ۬ جَعَلۡنَا مِنكُمۡ شِرۡعَةً۬ وَمِنۡهَاجً۬ا‌ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَڪُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِ‌ۚ إِلَى ٱللَّهِ مَرۡجِعُڪُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ

And We have sent down to you (O Muhammad ) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures) . So judge between them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ. [Surah Al-Maa’idah. Aayah 48]

Footnote b:

The Principles of Takfeer:

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

Footnote c: Ijtihaad:
https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

Footnote d: Who are the Murji’ah?
http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm
https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/

[Ref 1: Majmoo Ar-Rasaa’il Al-Kubraa. 1/102]
[Ref 2: Majmoo Al-Fataawaa 12/467-468]
[Ref 3: Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63]
[Ref 4: Majmoo Al-Fataawaa 12/467-468]

Salafiyyah In Manchester – Elder Teachers In The Nineties

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam.

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

This is an audio clip that was recorded by a young sister, even though the speaker (Abu Aa’isha) does not allow anyone to record; however, the audio contains a beautiful reminder about benefitting from elders, even though the speaker hates that this audio is shared – not due to harbouring any dislike for transmitting truth, but solely due to disliking that his speech is transmitted in public whilst the likes of uncle Abu Khalid (Dawud) – who witnessed many events before him – is present.

“The Earthquake In Turkey and Syria Was Not a Punishment!”

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

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

“The Earthquake In Turkey and Syria Was Not a Punishment!”

[O Bid’ee! Who Asked You to Make This Statement?]

The Reason Behind Earthquakes

Firstly, Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee [may Allaah have mercy upon him] said:

The People differ concerning earthquakes; some say that it is a natural phenomenon and it has nothing to do with religion, others say that it by Allaah’s decision and pre-decree and it has nothing to do with the sins, and others say that it is warning, and others say that it (occurs) as a result of the sins. The answer to this is: It may occur as a warning, a decision and pre-decree of Allaah and as a result of the sins (of the people). Earthquakes can occur as a warning for those who witness it and are alive. Read full artcle here: https://salafidawahmanchester.com/2019/10/06/part-1-earthquakes-by-shaikh-muqbil-rahimahullaah/

Some social media sermonisers amongst ahlul bidah – due to a desire to seek the approval of the masses – made a specific statement about the earthquake in Turkey and Syria, that it was not due to sin. Indeed, it would have been enough to limit themselves to the statements of the upright scholars, such as what Al-Allaamah Muqbil Bin Haadi [may Allaah have mercy upon him] stated, supplicate for the believers and contribute financially to fulfil the needs of those afflicted. This would have been enough instead of speaking about that which they have no knowledge.

Finally, indeed, what is incumbent is that we ask Allaah to include us amongst those who are thankful when blessed with something, repentant when sinful and patient when afflicted, as stated by Imaam Muhammad Ibn Abdul Wahhaab [may Allaah have mercy upon him] that these are the three sources of happiness. Likewise, we ask Allaah to grant us the ability to worship Him with love, fear and hope. Allaah (The Most High) said:

[إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ – Verily, they (i.e. Prophets) used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us]. [21:90]

Imaam As-Sadi [may Allaah have mercy upon him] said, “They used to hasten towards the performance of good deeds and carried them out in the most virtuous times. They carried out those good deeds in a befitting manner and in the manner it is obligated. They never left a virtuous deed they were able to perform; rather they took the opportunity to perform it. And they used to call upon Allaah with Hope and Fear – asking Allaah for those good things that are desired in the worldly life and afterlife. And they used to seek Allaah’s Refuge from those frightening things which bring about harm in this life and the next. So they had fear and hope, and they were not heedless, inattentive and arrogant”. (1)

Love as a pillar of worship is found in statement [الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ – All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)]. That is because Allaah is the Bestower of all favours [or blessings] and the Bestower of blessings [or favours] is loved in accordance with the favours [or blessings] He bestows, and [الْحَمْدُ] is to praise alongside having love for the one who is praised.

Hope as a pillar of worship is found in the statement [الرَّحْمَٰنِ الرَّحِيمِ -The Most Beneficent, the Most Merciful]. That is because the believer hopes for Allaah’s Mercy and desires its attainment.

Fear as a pillar of worship is found in the statement [مَالِكِ يَوْمِ الدِّين -The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)]. [يَوْمِ الدِّين – The Day of Recompense] is the day of reckoning.

Then the statement [إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ – You (Alone) we worship, and You (Alone) we ask for help (for each and everything)] follows thereafter, which means: O our Lord! We worship You based on those aforementioned pillars- love, hope and fear. These are the three pillars upon which[إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ is established. They have also been mentioned in Surah Al-Israa Ayah 57]

[أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ -Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment].

In the above Ayah, the statement ”desire (for themselves) means of access to their Lord (Allah)” means seeking to get close to Allaah through love and doing what He loves. Then Allaah stated, ”(They) hope for His Mercy and fear His Torment”. Therefore in this Ayah, love, fear and hope are mentioned, and likewise stated in Surah Al-Anbiyaa: [إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ – Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us].

Therefore, a slave (i.e. the one who worships Allaah alone) must combine these three pillars [love, fear and hope] in his (or her) acts of worship and remembrance of Allaah. It is not permissible to worship Allaah with only one of them without the others, such as worshipping Allaah with love alone without fear and hope, or worshipping Allaah with hope alone, or worshipping Allaah with fear alone. And due to this, some of the scholars said, ”Whoever worships Allaah with love alone is a heretic and whoever worships Allaah with fear alone is a Harooree (i.e. from the Khaarij), and whoever worships Allaah with hope alone is a Murji, and whoever worships Allaah with love, fear and hope is a believer and person of Tawheed. (2)

Al-Allaamah Saaheh Al-Fawzaan [may Allaah preserve him] said: We should know that fear of Allah should be combined with love and hope, so that fear does not become a cause of giving up hope in Allaah’s Mercy. A believer should have both fear of Allaah and hope in Allaah’s Mercy, so that fear alone does not lead him to give up hope in Allaah’s mercy, nor will hope alone make feel secure from Allaah’s plan. That is because giving up hope in Allaah’s Mercy and feeling secure from Allaah’s plan are two affairs that negate perfect Tawheed. Allaah [The Most High] said: [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [7:99]

And Allaah [The Most High] said: [إِنَّهُ ۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ – Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” [12:87]

And Allaah said: [ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ – “And who despairs of the Mercy of his Lord except those who are astray. [15:56] Ismaa’eel Ibn Raafi (may Allaah have mercy upon him) said, ”Feeling secure from Allaah’s plan is when the slave is persistent in committing sin, whilst hoping for Allaah’s forgiveness’’. The Scholars say, ”Despair is to distance oneself from having hope for relief and losing hope in that, and it is the opposite of feeling secure from Allaah’s plan. Both these two affairs are a great sin. It is neither permissible for a believer to adhere to fear alone, and thus despairs of Allaah’s Mercy, nor should he adhere to hope alone, and thus feels secure from Allaah’s punishment; rather he should have fear and hope – fearful due to his sins, performs acts of obedience to Allaah and hopes for Allaah’s Mercy, just as Allaah [The Most High] stated:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

And Allaah said: [ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورً۬ا – Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! [17:57]

When fear of Allaah and hope in Allaah are combined, it urges a slave (i.e. a worshipper of Allaah) to perform deeds and utilise the beneficial means to that; for indeed alongside having hope in Allaah’s Mercy, he performs acts of obedience and hopes for reward; and by way of fear, he abandons disobedience due to being fearful of Allaah’s punishment. But if he despairs of Allaah’s Mercy, he may stop performing righteous deeds, and if he feels secure from Allaah’s punishment, he is pushed towards acts of disobedience. (3)

[Ref 1: an Excerpt from Tafseer As-Sadi]

[Ref 2: An Excerpt from Fiqhul Ad’iyah Wal-Adkaar’ pages 99-100. parts 1 and 2]

[Ref 3: Al-Irshaad Ilaa Saheeh Al-I’tiqaad War-Raddu Alaa Ahlish-Shirki Wal-Ilhaad’ page 85]

Neither tell us how to live our lives nor what to do with our wealth and business transactions!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Shirk, Sin.

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

We Will Not Abandon Our Way of Life Nor Cease Dealing With Our Wealth How We Want, Even If You Think We Are Wrong! – An Inheritance from the ancient deniers of the path of the Messengers

Allaah [The Exalted] said:

وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبً۬ا‌ۚ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ وَلَا تَنقُصُواْ ٱلۡمِڪۡيَالَ وَٱلۡمِيزَانَ‌ۚ إِنِّىٓ أَرَٮٰڪُم بِخَيۡرٍ۬ وَإِنِّىٓ أَخَافُ عَلَيۡڪُمۡ عَذَابَ يَوۡمٍ۬ مُّحِيطٍ۬ (٨٤) وَيَـٰقَوۡمِ أَوۡفُواْ ٱلۡمِڪۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِ‌ۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِى ٱلۡأَرۡضِ مُفۡسِدِينَ (٨٥) بَقِيَّتُ ٱللَّهِ خَيۡرٌ۬ لَّكُمۡ إِن ڪُنتُم مُّؤۡمِنِينَ‌ۚ وَمَآ أَنَا۟ عَلَيۡكُم بِحَفِيظٍ۬ (٨٦) قَالُواْ يَـٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِىٓ أَمۡوَٲلِنَا مَا نَشَـٰٓؤُاْ‌ۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ (٨٧) قَالَ يَـٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٍ۬ مِّن رَّبِّى وَرَزَقَنِى مِنۡهُ رِزۡقًا حَسَنً۬ا‌ۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَٮٰڪُمۡ عَنۡهُ‌ۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَـٰحَ مَا ٱسۡتَطَعۡتُ‌ۚ وَمَا تَوۡفِيقِىٓ إِلَّا بِٱللَّهِ‌ۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ (٨٨) وَيَـٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِىٓ أَن يُصِيبَڪُم مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَـٰلِحٍ۬‌ۚ وَمَا قَوۡمُ لُوطٍ۬ مِّنڪُم بِبَعِيدٍ۬ (٨٩) وَٱسۡتَغۡفِرُواْ رَبَّڪُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ‌ۚ إِنَّ رَبِّى رَحِيمٌ۬ وَدُودٌ۬ (٩٠) قَالُواْ يَـٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيرً۬ا مِّمَّا تَقُولُ وَإِنَّا لَنَرَٮٰكَ فِينَا ضَعِيفً۬ا‌ۖ وَلَوۡلَا رَهۡطُكَ لَرَجَمۡنَـٰكَ‌ۖ وَمَآ أَنتَ عَلَيۡنَا بِعَزِيزٍ۬ (٩١) قَالَ يَـٰقَوۡمِ أَرَهۡطِىٓ أَعَزُّ عَلَيۡڪُم مِّنَ ٱللَّهِ وَٱتَّخَذۡتُمُوهُ وَرَآءَكُمۡ ظِهۡرِيًّا‌ۖ إِنَّ رَبِّى بِمَا تَعۡمَلُونَ مُحِيطٌ۬ (٩٢) وَيَـٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِڪُمۡ إِنِّى عَـٰمِلٌ۬‌ۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٌ۬ يُخۡزِيهِ وَمَنۡ هُوَ كَـٰذِبٌ۬‌ۖ وَٱرۡتَقِبُوٓاْ إِنِّى مَعَڪُمۡ رَقِيبٌ۬ (٩٣) وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبً۬ا وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ بِرَحۡمَةٍ۬ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِى دِيَـٰرِهِمۡ جَـٰثِمِينَ (٩٤) كَأَن لَّمۡ يَغۡنَوۡاْ فِيہَآ‌ۗ أَلَا بُعۡدً۬ا لِّمَدۡيَنَ كَمَا بَعِدَتۡ ثَمُودُ (٩٥)

And to the Madyan (Midian) people (We sent) their brother Shu’aib. He said: “O my people! Worship Allah, you have no other Ilah (God) but Him, and give not short measure or weight, I see you in prosperity; and verily I fear for you the torment of a Day encompassing. And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption. That which is left by Allah for you (after giving the rights of the people) is better for you, if you are believers. And I am not set over you as a guardian. [Hud. 84-86]

They said: “O Shu’aib! Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship, or that we leave off doing what we like with our property? Verily, you are the forbearer, right-minded!” (They said this sarcastically). [Hud 87]

Commentary on Aayah 87: They said this to mock at their Prophet and to making it known that there was no way they would accept his call. The meaning of their speech is that he nothing necessitates that you forbid us from what we want to do, except that you pray to Allah and worship Him; so if that is that is the case, is it incumbent on us to abandon what our forefathers used to worship due to a statement that has no evidence other than that it agrees with what you hold? So, how can we follow you and abandon the path of our forefathers, who possessed wisdom and sound reasoning? Likewise, your statement does not necessitate that “we leave off doing what we like with our property”, and that we give full weight and measure, and fulfil the rights that are obligated in that; rather we will not cease to do what we want because it is our wealth and you have no jurisdiction in that. So, due to this, they said mockinly, “Verily, you are the forbearer, right-minded!”- Meaning, “are you the one who is forbearing, a possessor of dignity and good character, and that neither is anything uttered by you except guidance towards upright conduct nor do you command except upright conduct,and you do not forbid except misguidance! The affair is not like that”. Their intent by way of this speech is that he is that his character is the opposite of these two characteristics, and that he is foolish and astray.

He said: “O my people! Tell me, if I have a clear evidence from my Lord, and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. [Hud 88]

Commentary on Aayah 88: [يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquillity regarding the correctness of [the Message] I have brought. [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allaah) has given me a good sustenance from Himself]- Meaning: Allaah has given me various types of wealth. [وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you from [the evil practice of giving lower in weight and Measure by way of cheating in business transactions], yet I myself do the same and eventually you will charge me for doing so; rather I will not forbid you from an affair except that I will be the first person to hasten to abandon it; [إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions [goals or aims] other than to rectify your state of affairs and the things that are of benefit to you. And because this statement of Shu’aib contains something which may indicate that he is attributing piety to himself, he repels it with the statement [وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allaah [The Most High] and it is neither due to my strength nor power; [عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allaah in all my affairs and suffice myself with Him. I turn to Allaah in all the various acts of worship He has commanded me to draw close to Him by performing good deeds. By way of these two affairs- seeking aid and assistance from Allaah, turning to Him in repentance, complete submission and obedience- a person’s state of affairs becomes upright, just as Allaah [The Most High] said in another Aayah: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him].

And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh (Noah) or of Hud or of Salih (Saleh), and the people of Lout (Lot) are not far off from you! And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.” [Hud 89-90]

They said: “O Shu’aib! We do not understand much of what you say, and we see you a weak (man, it is said that he was a blind man) among us. Were it not for your family, we should certainly have stoned you and you are not powerful against us.” He said: “O my people! Is then my family of more weight with you than Allah? And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do. And O my people! Act according to your ability and way, and I am acting (on my way). You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar! And watch you! Verily, I too am watching with you.” And when Our Commandment came, We saved Shu’aib and those who believed with him by a Mercy from Us. And As-Saihah (torment – awful cry, etc.) seized the wrong-doers, and they lay (dead) prostrate in their homes. As if they had never lived there! So away with Madyan (Midian)! As away with Thamud! (All these nations were destroyed). [Hud 91-95]

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

Love For One Another Can Be Easy, But Real Battle Is to Repel Exaggeration and Negligence

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

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

Love For One Another Can Be Easy, But The Real Battle Is to Reel Exaggeration and Negligence As One Witnesses – Over The Years – The Quick and Many Changes In This Love Due to Trials

The Messenger [peace and blessings of Allaah be upon him] said, “If one of you loves his brother for the sake of Allaah, let him make that known to him, for indeed it is good for [the close] bond [between them] and makes the love more lasting”. [Silsilah As-Saheehah 1199]

Al-Allaamah zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “It is part of good manners to love for the sake of Allaah and hate for the sake of Allaah. Those who love one another for the sake of Allaah are the pious and good people – those who adhere to the Book of Allaah [i.e. the Qur’aan] and the authentic Sunnah of Allaah’s Messenger [peace and blessings of Allaah be upon him], regardless whether they are associated with you through lineage, or (they are your) neighbour, companion, or there is no association between you and them other than brotherhood based on Eemaan, Islaam and Ihsaan. Therefore, if you love a person due to something which should bring about love and is judged based on the Sharee’ah, then inform him that you love him for the sake of Allaah. If you tell him, he’ll return to you the love that is based on the Sharee’ah, become close to you, eager to be in touch with you – either by approaching you in person or via written correspondence- and by way of this, closeness will exist between you and him. This will not only exist in the worldly life, rather it will exist both in the worldly life and the afterlife. In a hadeeth Qudsi, Allaah [The Mighty and Majestic] said, “My love is guaranteed for two people who love one another for My sake- for those who sit with one another for My Sake, those who visit one another for My Sake and those who support one another [i.e. with kindness, wealth etc] for My Sake”. (1)

What do you say to a person if you love them for the sake of Allaah? You say: [أحبك في الله – I love you for the sake of Allaah]. What should be their reply? [أحبك الله الذى أحببتني فيه – May Allaah for whose sake you love me, (also) love you].

Abu Hurairah [may Allaabe pleased with him] narrated: The Prophet [peace and blessings of Allaah be upon him] said, “Love your beloved one modestly, for it may be that he will become hated to you someday. And hate the one whom you hate modestly, for it may be that he will become your beloved one someday”. (2)

Ibnul Atheer [may Allaah have mercy upon him] stated, ‘’This means that you should love your beloved one with moderation and do not go beyond bounds. Do not go into extremes in your love and hate, for it may be that one day you’ll hate the one you used to love and love the one you used to hate. Therefore, neither exaggerate in your love and become regretful [in future], nor exaggerate in your hatred and thus become shy in the presence of the one you used to hate after you stop hating him”. (3)

Al-Allaamah Rabee Bin Haadi al-Mad’khali [may Allaah preserve him] said, “O my brothers! Should we love and hate for the sake of Allaah [in relation to our relationship with] ahlul bidah?! Should we love and hate for the sake of Allaah (in relation to relationship with) them? And is that not the strongest handhold of Eemaan?! Every one of you knows what the Messenger [peace and blessings of Allaah be upon him] stated, ‘The strongest handhold of Eemaan is love for the sake of Allaah and hate for the sake of Allaah’. Have we established what this hadeeth necessitates in the correct manner?! By Allaah, I see that love – in most cases – is given to ahlul bidah and in most cases many people show enmity to Ahlus Sunnah! This is something that occurs a lot; therefore, you -O brothers – give excuses to those who fall into the snares of those misguided people to such an extent that no more excuses (can be given to them); however, after clarification, then the proofs have been established against them”. (4)

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “It is well known that the mere (act) of shunning by those who (show) aversion or the love of those who (show) agreement is neither an indication of the correctness nor corruption of a statement, except when it is based on guidance from Allaah; rather merely (using) a statement as proof (without guidance from Allaah) is tantamount to following desires. Indeed a person following what he desires is tantamount to following a statement and action he loves, and rejecting a statement and action he hates without guidance from Allaah. Allaah [The Most High] said: [وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍ‌ۗ – And surely many do lead (mankind) astray by their own desires through lack of knowledge]. Allaah (The Most High) said: [فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ – But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah]. And Allaah (The Most High) said to Dawud: [وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ – And follow not your desire for it will mislead you from the Path of Allah].

Allaah (The Most High) said:

[فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ وَلاَ تَتَّبِعْ أَهْوَاء الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ – Then if they testify, testify not you (O Muhammad) with them. And you should not follow the vain desires of such as treat OurAyat (proofs, evidences, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord].

Allaah (The Most High) said:
قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ

Say (O Muhammad): “O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path.

Allaah (The Most High) said:
وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰ‌ۗ وَلَٮِٕنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِى جَآءَكَ مِنَ ٱلۡعِلۡمِ‌ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ۬ وَلَا نَصِيرٍ

Never will the Jews nor the Christians (i.e. those disbelieved and hated the Prophet) be pleased with you (O Muhammad Peace be upon him) till you follow their religion. Say: “Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.

So whoever follows the desires of the people after the knowledge Allaah has sent with His Messenger, and after Allaah’s guidance which He clarified for His slaves, then he (i.e. such a person) is of this likeness. And because of this, the Salaf named the people of innovation and splitting-those who oppose the Book and the Sunnah (with their innovations)-ahlul ahwaa (the people of desires) due to the fact that they accept what they love and reject what they hate based on their desires without guidance from Allaah. (5)

Disobedience appears agreeable to a human being, such as through Gheebah [backbiting], Nameemah [tale carrying], argumentation, and self-praise – whether uttered blatantly or indirectly; verbally abusing the one you hate, praising the one you love and what is similar to that. An intense urge agrees with (the soul’s desire), then it becomes easy for the tongue to move and thus one’s patience weakens, so due to this the Messenger [peace and blessings of Allaah be upon him] said to Mu’aadh [may allaah be pleased with him], “Restrain your tongue”. Mu’aadh said, “O Messenger of Allaah! Will we be held accountable for what we say?” He said, “May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!” (5.1)

Regarding the statement, “May your mother be bereaved of you, O Mu’aadh!” The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is “May his mother lose him”, rather what is intended is persuasion and exhortation. (5.2)

This urge occurs, especially when sinning through the tongue is habitual because it entices a person towards impatience. This is why you find that a man performs the night prayer, fasts during the day and refrains from reclining on a pillow made of silk out of fearing that he might enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. (5.3)

After witnessing the quick and many changes in this love and hate – due to the trials and desires – over the years, one reflects, asks Allaah to include him amongst those who fear for themselves- fearing misguidance or sin in this affair and all affairs of the pure religion – either through exaggeration or negligence. Recently, we were blessed with an amazing reminder from a thoughtful one amongst the people of Sunnah that when seeking to love or admire anyone besides the Messenger and the pious predecessors, we should not pay attention to who loves or admires that individual more than us, rather we should concentrate in asking Allaah for the love of whoever He loves; and that I ask Allaah to keep me firm upon Islam until I meet him. This statement occupied our thoughts for a long time until we came across the hadith as follows:

Mu’aadh Bin Jabal said: One morning, Allaah’s Messenger was prevented from coming to us for Salat As-Subh, until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly, had the Salat prepared for. Allaah’s Messenger performed the Salah, and he performed his Salah 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 Salah 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 for 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 Salah, ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and Salah during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهمَّ إنِّي أسألُكَ فعلَ الخيراتِ، وتركَ المنكراتِ، وحُبَّ المساكينِ، وأن تغفِرَ لي وترحمَني، وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ، وأسألُكَ حبَّكَ وحبَّ من يحبُّكَ، وحبَّ عملٍ يقرِّبُ إلى حُبِّكَ

‘O Allah! I ask You for the performance of good deeds, avoiding evil deeds, love for the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people (see footnote a), then take me without the Fitnah. 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.’ The Messenger of Allah (ﷺ) said, ‘Indeed, it is true, so study it and learn it.” [Saheeh At-Tirmidhee 3235]

They one who gave this reminder also reminded us that we ask Allaah to keep our hearts upon obedience and guidance. [ اللَّهُمَّ مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ – O Allah, the Turner of the hearts, turn our hearts to Thine obedience]. [Saheeh Muslim 2655]

[‏يا مقلب القلوب ثبت قلبي على دينك‏ – O the One Who causes the hearts to alternate from one state to another! Make my heart firm upon the religion you have ordained]. [Saheeh At-Tirmidhee 3522]

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Footnote a: “And when You have willed Fitnah in the people, then take me without the Fitnah”. This reminds us another supplications regarding Fitna and blameworthy differing, and that one asks Allah to guide him.

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

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. (6)

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allaah is the Creator of all the creation, just as has been established in the Qur’aan and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allaah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. (7)

In this supplication, one employs the means of seeking Allaah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allaah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allaah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allaah bestowed on the servants. We ask Allaah to guide us all to the straight path and grant us every good. (8)

Anas Bin Maalik [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. (a)

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said: This Hadeeth shows that to love one another- the religious and worldly benefits it contains – is legislated in the Sharee’ah. And regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety. As for its worldly benefits, it (results in attaining those) 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 Allaah 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 Allaah 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 (i.e. it was solely the person’s fault), or it may have occurred due to tale-bearing 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 Allaah [The Mighty and Majestic] carries reward that has been mentioned in the Sharee’ah texts. Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah 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 Allaah and they meet and part in Allaah’s cause only”. (b)

Anas [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Whoever possesses the following three qualities will have the (delight) of faith: the one whom Allaah 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 Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. (c)

Therefore, O Muslim! After you have understood this, then take a severe warning regarding the causes – both statements and deeds- that will ruin the love that has been legislated for the Muslims to have for one another, both males and females. Hasten towards the virtue of brotherhood and love for one another for the sake of Allaah due to its great and numerous rewards. Abu Hurairah reported that Allaah’s Messenger said, “Allaah will say on the Day of Judgement, ‘Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allaah’s Throne (d)]’”. (e) (8.1)

Finally, we ask Allaah
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; Aand 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 Eemaan, and make us (from those who are) guided and guiding (others). (9)

[اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me].

This necessitates surrendering and submitting all of one’s affairs to the Lord- seeking from Allaah whatever is best for you in all circumstances and seeking that through His All-Encompassing Knowledge; for indeed Allaah knows all hidden and apparent affairs and He [alone has] All-Encompassing Power over everything; neither can anyone amend his Judgement nor repel His Decree. And what is well known is that the servant does not know the end results of affairs and its final abode; and in addition to this, he is unable to obtain good and repel harm, except through that which Allaah grants him assistance and makes easy for him, so the servant remains completely [and always] in need of Allaah wherever he may be. And this why one says in this supplication:

[ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if life is good for me, and let me die if You know that death is good for me].

This is why the [authentic] Sunnah forbids one from desiring death due to harm that befalls him, because he is ignorant of the consequences which [death might bring upon him in the afterlife]. The Prophet [sallal laahu alayhi wasallam] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]

[اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ – O Allah! I ask You to grant me (the blessing of having) fear of You in private and public] – Meaning, that I fear you O Allaah in private and public; when I am with the people and when they are absent, for indeed there are people who fear Allaah in public and when seen, but the main and most important affair is to fear Allaah when not seen by the people. Indeed, Allaah praised those who fear him in the Ghayb. Allaah [The Most High] said: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]

Allaah [The Most High] said: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Aayah 33]

[وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ – And I ask you (to make me utter) a statement of truth in times of contentment and anger]- Meaning, enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said:

[ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Soorah Ash-Shooraa. Aayah 37]

The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry”.

[وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ – And I ask You for moderation when in a state of wealth and poverty]- Meaning, that I am balanced both when I am in a state of poverty and when I have wealth; upon the middle path ordained by the Islamic legislation- not miserly when I am poor and fearing that what I have will run out, nor being wasteful by placing upon myself that which I cannot bear, just as Allaah [The Most High] said:

[ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29]. And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allaah [The Most High] said:[وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)]. [Surah Al-Furqaan. Aayah 67]

[وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ – And I ask you for blessings that never ceases] – Meaning, bllessing that never ceases is the blessing of the Aakhirah, just as Allaah [The most high] said:
[مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Aayah 96] And Allaah [The Most High] said:

[ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Aayah 54]

[وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ – And I ask You for the coolness of my eye that will never end] – Meaning, there are blessings that cease and those that do not cease. The coolness of one’s eye in the Dunyah is a portion of something and the happiness related to it will come to an end. In addition to this, [this coolness of the eye in the Dunyah] blemished with fear as a result of events that cause distress and suffering, as well as pain; therefore the eyes of the believer do not find a greater pleasure in anything of the Dunya, except love of Allaah, remembrance of Allaah and obedience to Allaah, just as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever acquires the pleasure of his eyes in this [i.e. love of Allaah and obedience to Him], then he has that which will not come to an end in the Dunyah, the Barsakh and the Aakhirah.

[وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ – And I ask You (to make me pleased) after (Your) decree]- Meaning, asking Allaah to make you pleased after His decree has come to pass, because that would truly manifest the reality of being pleased with Allaah’s decree. [وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ – And I ask You for a life of (ease, comfort, tranquillity etc) after death]- Meaning, this shows that life, its [perfect] goodness and comfort only occurs after death, for indeed life before death is blemished with pain. And if there was no pain in this life other than death, then that would have been sufficient as pain, so how about the fact that life has numerous pains, grief, sicknesses, infirm old age, separation from beloved ones and other than that!

[وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me)]. This section of the du’aa gathers the best of affairs in the Dunya and the Aakhirah – yearning to meet Allaah [in the Aakhirah whilst still living in this world] and seeing His Noble Face in the Afterlife [Free is He from all imperfections, co-equals, resemblance and partners]. And when it is the case that the complete accomplishment of this affair is based on safety from being harmed in this Dunya or being put to trial in one’s religious affairs, so one says: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – without any harm and misleading trials (coming upon me)].

The believer seeing his lord on the day of judgement is an affair that has been narrated in numerous texts in the Qur’aan and [authentic] Sunnah, and none denies it except one who has strayed from the straight path; rather it is the loftiest bliss for the people of Jannah and the greatest joy. The Prophet [sallal laahu alayhi wasallam] said: When the people of Paradise would enter Paradise, Allaah [The Blessed and the Exalted] would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire? He [Allaah] would lift the veil, and of things given to them nothing would be dearer to them than looking at their Lord. [Saheeh Muslim 181]

[اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ – O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others)]- Meaning, beautification with Eemaan includes beautification of the heart with sound creed and noble deeds of the heart; beautification of the tongue with dhikr and recitation of the Qur’aan, enjoining good and forbidding evil and so forth; beautification of the limbs with righteous deeds and deeds that draws a person close to Allaah. [ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ – And make us (from those who are) guided and guiding (others)]- Meaning: That we ourselves become guided and guiding others. This is the greatest status when a person knows the truth and follows it, teaches others and guides them. We ask Allaah to guide us to this and include us amongst those who are guided and guiding others. (10)

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. [Saheeh Muslim Number: 2720]

This is also one of the comprehensive supplications of the Prophet [peace and blessings of Allaah be upon him]. Indeed, it gathers affairs a person asks Allaah for the rectification of one’s religious affairs, worldly affairs and affairs related to the Afterlife. It begins with one’s religious affairs because when one religion is rectified, then the other affairs [i.e. one’s Dunyaa and Aakhirah] will also be rectified.

[اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي – O Allaah! Rectify my religion for me, which is the safeguard of my affairs]- Meaning, asking Allaah for the rectification of one’s religion, to be blessed with the ability and guidance to fulfil its obligations, etiquettes and requirements in a perfect and complete manner; blessed with the guidance and ability to adhere to the Qur’aan and the authentic Sunnah based on the path of the Salafus Saaleh – the Sahaabah, the Taabi’een and the righteous Imaams- in affairs related to sound creed, worship, Dawah [i.e. the sound method of calling to the path of Allaah] and good social behaviour in general. [الَّذِي هُوَ عِصْمَةُ أَمْرِي– which is the safeguard of my affairs]- Meaning, the affair through which all my affairs will be protected, just as Allaah stated: [وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves]. [Surah Aal Imraan. Aayah 103]

This shows the fact that adherence to the religion based on the sound methodology [of the Salaf] is a means to safety for the person – [a safeguard] against the misleading trials and against falling into deviation in creed and deeds; and that not adhering to the religion is the reason behind ruining one’s affairs, just as Allaah said:

[وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُ ۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَٮٰهُ وَكَانَ أَمۡرُهُ ۥ فُرُطً۬ا – and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost]. [Surah Al-Kahf. Aayah 28]

[وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي – And rectify my worldly (affairs), wherein is my livelihood].

[وَأَصْلِحْ لِي دُنْيَايَ – And rectify my worldly (affairs)]- Meaning: Asking Allaah to rectify one’s worldly affairs- to be granted sufficiency in what one needs and through permissible means, as well as making it a means that aids one to obey Allaah. [الَّتِي فِيهَا مَعَاشِي– wherein is my livelihood]- Meaning: In my livelihood and my life. This shows that people have a specified livelihood and a determined provision, and they will receive all of it before they die.

[وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي – And rectify my Afterlife to which is my return]. [وَأَصْلِحْ لِي آخِرَتِي – And rectify my Afterlife]- Meaning, asking Allaah to make one’s affairs upright in the afterlife – to receive Allaah’s Kindness, guidance and ability to obey Him [and the Messenger]; granted a righteous departure from this life and success through eternal bliss in paradise. [الَّتِي فِيهَا مَعَادِي – to which is my return]- Meaning: My place of return and my return to Allaah. [Allaah said]: [ لِيَجۡزِىَ ٱلَّذِينَ أَسَـٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِىَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى- so that He (Allaah) may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)]. [Surah An-Najm. Aayah 31]

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

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ– And make life for me (as a means of) increase in every good]- Meaning, make the duration of lifespan an opportunity and a means of attaining good in speech and deeds. This shows that the duration of person’s lifespan is a motive for increasing in righteous and good deeds.

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ – And make death for me as a rest from every evil].

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ– And make death for me as a rest from every evil]- Meaning, make death and my departure from this worldly life a means of rest; and not trials, tests and calamities through sinning and heedlessness.

This shows that the believer is upon complete ease and submission in desiring to meet his Lord, (desiring) to receive Allaah’s great reward and external bliss. We ask Allaah for His Bounty. (11)

Ref 1: Source: At-taleeqaat Al-Maleehah Alaa Sisilah al-Ahaadeeth As-Saheehah. Vol 1. Page 51. Slightly paraphrased

Ref 2: Sunan Tirmidhee 1997. Declared saheeh by Imaam Albaani in his checking of Tirmidhee]

Ref 3: An-Nihaayah 5/284

[Ref 4: An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 26-27]

[Ref 5: Majmoo Al-Fataawaa 4/189-190]

[Ref 5.1: Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 5.2: Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

[Ref 5.3: Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 6: Saheeh Muslim 770]

[Ref 7: Sharh Saheeh Muslim 5/50]

[Ref 8: An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140]

[Ref 8.1: Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446’ by Shaikh Zaid Bin Haadi (rahimahullaah). paraphrased]

[Ref a: Reported by Imaam al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad (401) and authenticated by Imaam Albaani (rahimahullaah) in As-Saheehah (637)]

[Ref b: Bukhaari 660]

[Ref c: Bukhaari Number 16]

[Ref d: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149

[Ref e: Muslim 2566]

[Ref 9: Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[Ref 10: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169]

[Ref 11: [An Excerpt from Fiqhul Ad’iyah Wal Ad’kaar. Vol 4. Pages 493-494]

Let’s Recall Two Qualities From The Lofty Qualities of AbuBakr and Umar When Speaking About Them!

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

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

Let’s Recall Two Qualities From The Lofty Qualities of AbuBakr and Umar When Speaking About Them and Strive to Emulate!

Quote from Al-Allaamah Zayd Bin Haadi regarding a worldly dispute between Abu Bakr and Rabeea’ah Al-Aslami: “This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them (see footnote a), but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission”.

Quote regarding Umar’s character: The Messenger of Allaah [peace and blessings be upon him] said to Umar [may Allaah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Shaytaan (misguides) a person through  desires, but Umar [may Allaah be pleased with him] subdued his desires”.

Rabee’ah Al-Aslami [radiyallaahu-anhu] narrated, “I used to serve the Messenger of Allaah [sallal laahu alayhi wasallam], so he gave me a piece of land and gave Abu Bakr a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land!’ and I said, ‘It is in my piece of land!’ Then there was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. So, he said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes a retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call the Messenger of Allaah on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet [sallal laahu alayhi wasallam] and I followed him. The people from [the tribe of] Aslam came and said, ‘May Allaah have mercy on Abu Bakr! Why would he call the Messenger of Allaah on you when he has said to you what he has said?’ So I said, ‘Do you know who that is? That is Abu Bakr -the Truthful [as-Siddeeq]! He is the one who was in the Cave with the Prophet [sallal laahu-alayhi wasallam], and he is the elder of the Muslims! So beware that he turns around and see you helping me against him and it makes him angry, then the Messenger of Allaah [sallal laahu alayhi wasallam] comes along and become angry because of Abu Bakr’s anger, and then Allaah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from.’ So Abu Bakr went to the Messenger of Allah and I followed him by myself and continued until he got to the Prophet [sallal laahu alayhi wasallam] and informed him of our conversation as it happened. So he [the Prophet] raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ So I said, ‘O Messenger of Allaah! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it be would be a retribution’. So the Messenger of Allaah said, ‘Do not return his comment to him, rather say ‘May Allaah forgive you O Abu Bakr! May Allaah forgive you O Abu Bakr!’ So Abu Bakr turned his face and began to cry’”.

Beneficial Reminders From This Hadeeth By Shaikh Zayd Bin Haadi [rahimahullaah]

This hadeeth contains an amazing story from which we can take an exhortation and a lesson. Firstly, it is a proof regarding the purity of the hearts of the Sahaabah towards one another, and that when disagreement occurred between them regarding a worldly affair, they did not boycott one another – neither harboured resentment nor hatred; rather one gave sincere advice to the other.

This story shows that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they wished that such punishment is received in this worldly life and not the afterlife.

This story shows the virtue of AbuBakr [radiyallaahu-anhu] – his status in the eyes of the Sahaabah, in the eyes of the Prophet [sallal laahu alayhi wasallam] and also in the sight of Allaah, for indeed the Prophet [sallal laahu alayhi wasallam] use to hold him in high esteem and raised him to his rightful status, just as Allaah stated in the Qur’aan: [إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ – The second of two, when they were in the cave, and he [Muhammad (sallal laahu alayhi wasallam)] said to his companion [Abu Bakr (radiyallaahu-anhu)], “Be not sad [or afraid], surely Allaah is with us”. [Surah At-tawbah. Aayah 40]

AbuBakr [radiyallaahu-anhu] was the Prophet’s [sallal-laahu-alayhi- wasallam] companion in the cave. He is the most virtuous person in the Ummah after the Prophet [sallal laahu alayhi wasallam] based on the consensus of Ahlus Sunnah Wal Jamaa’ah – past and present. Indeed, the Prophet [sallal laahu- alayhi wasallam] said to some of his companions regarding AbuBakr’s [radiyallaahu-anhu] affair, “Would you not leave my companion for me” – meaning AbuBakr [i.e. refrain from annoying or harming AbuBakr (radiyallaahu-anhu)] [Bukhari 3661]

This story shows the virtue of being forgiving and pardoning the one who wrongs you when you are able to do so and based on [a lawful and overriding] benefit, for indeed being forgiving and pardoning others will not increase you in anything except honour and a higher status in the sight of Allaah.

This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them, but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission.

This story shows the virtue of supplicating for others, especially for the one who wronged you. So, you supplicate for him that [Allaah] rectifies his affairs and forgives him, for indeed you have an angel who says, “Aameen and may Allaah grant you the same”. Therefore, one should be eager for this!

This story shows that to fulfil the rights of the people in this worldly life is better than leaving the affair until the day of judgement when none will pardon another person, even if such person is the closest relative to him.

This story shows the virtue of Rabee’ah Al-Aslami [radiyallaahu-anhu] who advised his companions that neither should they be his supporters nor argue on his behalf against AbuBakr [radiyallaahu-anhu], because he knew the status of AbuBakr [radiyallaahu-anhu] in the sight of Allaah and the Messenger.

What do we derive as benefit from this story: We should pardon and maintain love for one another when disagreement occurs between us regarding an affair of the Dunyaa. A person should be eager to give people their rights and also seek the forgiveness of the one he disputed with. [An Excerpt from ‘At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Pages 42-44]

 

Umar Ibnul Khattaab

Hadeeth 1: Umar [may Allaah be pleased with him] asked the people, “Who remembers the narration of the Prophet [peace and blessings be upon him] about the affliction?” Hudhaifa said, “I heard the Prophet [peace and blessings be upon him] saying, ‘The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity.” `Umar said, “I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea.” Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection.” We said to Masruq, “Would you ask Hudhaifa whether `Umar knew what that gate symbolized?” He asked him and he replied “He (`Umar) knew it as one knows that there will be night before tomorrow, morning. [Ref 1]

Brief Comment On The Above Hadeeth

a: Regarding the statement: “The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated that the unrestricted narrations in which a mention is made regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allaah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [peace and blessings be upon him], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [Ref 1.1]

b: Regarding the statement: Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: The gate is Umar and his murder is when the door is broken. So, after he was murdered, the gate of the afflictions was opened. [Ref 2]

Hadeeth 2: The Messenger of Allaah [peace and blessings be upon him] said to Umar [may Allaah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” [Ref 3]

Brief Comment On The Above Hadeeth: Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Shaytaan (misguides) a person through desires, but Umar [may Allaah be pleased with him] subdued his desires”. [Ref 4]

Hadeeth 3: Allah’s Messenger [peace and blessings be upon him] said, “While I was sleeping, I saw myself drinking (i.e. milk), and I was so contented that I saw the milk flowing through my nails. Then I gave (the milk) to `Umar.” They (i.e. the companions of the Prophet) asked, “What do you interpret it?” He said, “Knowledge.” [Ref 5]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This is a great virtue of Umar [may Allaah be pleased with him] and that which Allaah granted him of knowledge, and the proofs in this regard are clear. [Ref 6]

Hadeeth 4: Ibn Abbaas [may Allaah be pleased with him and his father] said: When (the dead body of) `Umar was placed on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was `Ali bin Abi Talib. `Ali invoked Allah’s Mercy for `Umar and said, “O `Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet (ﷺ) saying, ‘I, Abu Bakr and `Umar went (somewhere); I, Abu Bakr and `Umar entered (somewhere); and I, Abu Bakr and `Umar went out.”‘ [Ref 7]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez bin Baaz [may Allaah have mercy upon him] said, “May Allaah be pleased with the companions. In this hadeeth is the fact that the noble and righteous people are afflicted with trials like the Prophets, and this is what happened to Umar [may Allaah be pleased with him] – the best person in the Ummah after the Prophet and As-Siddeeq [i.e. Abu Bakr]. [Ref 8]

Hadeeth 5: Abu Sa`eed Al-Khudri [may Allaah be pleased with him] said: I heard Allah’s Messenger [peace and blessings be upon him] saying, “While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. `Umar was presented before me and his shirt was so long that he was dragging it.” They asked, “How have you interpreted it, O Allah’s Messenger?” He said, “Religion.” [Ref 9]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This a great blessing for Umar [may Allaah be pleased with him]. Allaah bestowed knowledge and religion on him. [Ref 10]

Hadeeth 6: Narrated Abu Musa: While I was with the Prophet (ﷺ) in one of the gardens of Medina, a man came and asked me to open the gate. The Prophet (ﷺ) said to me, “Open the gate for him and give him the glad tidings that he will enter Paradise.” I opened (the gate) for him, and behold! It was Abu Bakr. I informed him of the glad tidings the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me “Open (the gate) and give him the glad tidings of entering Paradise.” I opened (the gate) for him, and behold! It was `Umar. I informed him of what the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me. “Open (the gate) for him and inform him of the glad tidings, of entering Paradise with a calamity which will befall him. ” Behold ! It was `Uthman, I informed him of what Allah’s Messenger (ﷺ) had said. He praised Allah and said, “I seek Allah’s Aid.” [Ref 11]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said after quoting this hadeeth: “Allaahu Akbar! Allaahul Mus’ta’aan, Allaahul Musta’aan [Allaah’s Aid is sought, Allaah’s Aid is sought]. [Ref 12]

Hadeeth 7: Narrated Al-Miswar bin Makhrama: When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, “O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Messenger (ﷺ) and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.” `Umar said, (to Ibn “Abbas), “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him.” [Ref 13]

Brief Comment On The Above Hadeeth: Regarding the statement of Umar: “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: O Allaah! Be pleased with him [i.e. Umar]. The one who has more knowledge about Allaah will fear Him more. [Ref 14]

Hadeeth 8: Narrated Anas bin Maalik [radiyallaahu-anhu] that he heard ‘Umar [radiyallaahu-anhu] speaking, while standing on the pulpit of the Prophet [sallal-laahu-alayhi-wasallam] in the morning [following the death of the Prophet (sallal-laahu-alayhi-wasallam)], when the people had given the Bai’ah [pledge] to Abu Bakr. He [praised Allaah, testified that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and sent salutations upon the Prophet] before Abu Bakr, and said, ‘’To proceed; Allaah has chosen for His Messenger what is with Him [i.e. Paradise] rather than what is with you [i.e. the world]. This is that Book [the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.” [Bukhari]

Benefits and Lessons Derived From The Above Hadeeth: Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said: The Messenger [sallal-laahu-alayhi-wasallam], Abu Bakr [radiyallaahu-anhu] and all the companions [radiyallaahu-anhum] considered Umar [radiyallaahu-anhu] as one with great status, and because of this, he took [praiseworthy] stances during times of serious events in order to offer [sound] suggestions, such as during the Riddah [i.e. when some tribes left Islaam after the death of the Messenger]. And from them [i.e. those serious events] is that Umar [radiyallaahu-anhu] was the first one who gave the oath of allegiance to Abu Bakr [radiyallaahu’anhu]- he settled the affair as reported in the [following] hadeeth: ”When the Messenger of Allah [sallal-laahu-alayhi-wasallam] passed away, the Ansar said: ‘Let there be an Amir from among us and an Amir from among you.’ Then Umar came to them and said: ‘O Ansar! Do you not know that the Messenger of Allah [sallal-laahu-alayhi-wasallam] commanded Abu Bakr [radiyallaahu-anhu] to lead the people in prayer? Who among you could accept to put himself ahead of Abu Bakr?’ They said: ‘We seek refuge with Allah from putting ourselves ahead of Abu Bakr.’’ [Reported by Imaam Ahmad 3649]

On the second day, after the oath of allegiance was given to AbuBakr [radiyallaahu-anhu], he [Umar (radiyallaahu-anhu)] ascended the pulpit and delivered this great sermon, (saying): ”Amma Ba ‘du [to proceed]: Allah has chosen for His Messenger what is with Him (i.e. Paradise) rather than what is with you [i.e. the world]. This is that Book [i.e. the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.”

This [statement of Umar] is Allaah’s command and the command of His Messenger other than (this) hadeeth, such as his [sallal-laahu-alayhi-wasallam] statement: ‘’I have left amongst you that which if you hold fast to it, you will never go astray after me: the book of Allah and my Sunnah.”

And likewise his [sallal-laahu-alayhi-wasallam] statement: ‘’The best speech is the Book of Allaah and the best guidance is the guidance of Muhammad. And the worst of all affairs are the newly invented matters (in the religion) and every innovation is misguidance.’’ [Muslim]

In the majority of his [sallal-laahu-alayhi-wasallam] sermons, he uttered this statement, in order to urge [mankind] towards adherence to the Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam]. Therefore, Umar [radiyallaahu-anhu] followed this path in order to guide the people to adhere to the Book of Allaah, for indeed in it is guidance and light. Indeed Allaah guided his Messenger through it-[Allaah (The Most High)] said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

”And thus We have sent to you [O Muhammad] Ruhan [an Inspiration, and a Mercy] of Our Command. You knew not what is the Book, nor what is Faith? But We have made it [this Qur’an] a light wherewith We guide whosoever of Our slaves We will. And verily, you [O Muhammad] are indeed guiding [mankind] to the Straight Path [i.e. Allah’s religion of Islamic Monotheism]. The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision). [42:52-53]

The Book of Allaah [mentioned in this ayah] is the Qur’aan. Allaah [Glorified Be He and Free is He from all imperfections] did not guide him [i.e. the Messenger] except by way of His Mercy and by way of this Qur’aan. He [Allaah (The Most High)] said: [قُلْ إِن ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ إِنَّهُ سَمِيعٌ قَرِيبٌ – Say: “If [even] I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things).”] [34:50]

And He [Allaah (The Most High)] said:

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ

‘’Follow what has been inspired to you (O Muhammad) from your Lord. [6:106]

And He [Allaah (The Most High)] said:

وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ

‘’And if you [O Muhammad] were to follow their desires after what you have received of Knowledge [i.e. the Qur’an], then you would have against Allah neither any Wali [protector or guardian] nor any helper.’’ [2:120]

The Messenger [sallal-laahu-alayhi-wasallam] followed the revelation and its texts just as Allaah commanded him; and the Ummah are obligated with this [i.e. to follow as well], just as Allaah commanded them. He [Allaah (The Most High)] said: [اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ – Say [O Muhammad] to these idolaters [pagan Arabs] of your folk:] Follow what has been sent down unto you from your Lord [the Qur’an and Prophet Muhammad’s Sunnah], and follow not any Auliya’ [protectors and helpers, etc. who order you to associate partners in worship with Allah], besides Him [Allah]. Little do you remember!] [7:3]

And just as Allaah commanded His Messenger to follow the revelation and to be guided by it, He [Allaah] also commanded the Ummah to follow the revelation and to be guided by it. Therefore, O Muslims! It is [obligated] on us to [take the] Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam] as a [source of] guidance with truthfulness, sincerity, diligence and determination, and not with wishful thinking; rather we should be truthful to Allaah [The Blessed and Most High] with regards to holding fast to this Book [i.e. the Qur’aan] and the Sunnah, just as Allaah [Glorified and Exalted Be He] said to His slave Yahyah [alayhis-salaam]: [يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ – O Yahya (John)! Hold fast the Scripture [the Taurat (Torah)].” [19:12]

Therefore, it is obligated on us to hold onto [the Qur’an] with diligence- neither with a slack nor lackadaisical [attitude] and nor through blameworthy blind following; rather it is obligated on us to ponder upon this Qur’aan just as He [Allaah (The Most High)] stated: [كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ – ‘’(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember’’] [38: 29]

This Qur’aan was sent down to be pondered upon and to acquire (sound) understanding from it. And the one whom Allaah wishes good for, He gives him (or her) understanding in the religion.

It is incumbent upon you [to adhere] to this Book [i.e. the Qur’aan] and the Sunnah-give importance to them (by way of) memorization and acquiring understanding; utilise them as an aid in [seeking] a sincere and pure understanding based on the Messenger’s [sallal-laahu-alayhi-wasallam] statements and the understanding of the pious predecessors [may Allaah be pleased with all of them]. However, some of the pious predecessors may have some mistakes, so we seek Allaah’s Forgiveness for them and find excuses for them, however we do not follow them [in their mistakes], for everyone can have his statement accepted or rejected, except the Messenger of Allaah [sallal-laahu-alayhi-wasallam].

(So) Umar (radiyallaahu-anahu) said: “Amma Ba‘du (to proceed): Allah has chosen for His Messenger what is with Him (Paradise) rather than what is with you (the world)….etc’’ and shortly before his death the Prophet (sallal-laahu-alayhi-wasallam) delivered a sermon, as reported in the hadeeth of Abu Sa’eed (radiyallaahu-anhu) – and said: ‘’Indeed Allaah gave a slave of His a choice between the Dunya and between what is with Him, so he (the slave) chose that which is with Allaah.’ So Abu Bakr (radiyallaahu-anhu) cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abu Bakr (said such a thing). The people said: ‘Look at this old man! The Messenger of Allah says about a slave who was given the choice between the glitter of the worldly life and what He [Allaah] has with Him (of reward in the Hereafter); but he (i.e. Abu Bakr) says: We sacrifice our fathers and mothers for your sake!’ The Messenger of Allah (sallal-laahu-alayhi-wasallam) was the slave who was to make the choice and (we acknowledged) that Abu Bakr was the most learned among us about the Messenger (i.e. because he knew the reason behind the Messenger’s statement).’’

Umar-and Allaah knows best-was referring to this (above) hadeeth. There is no Prophet at the time of death except that he is given a choice between the (bliss of) this life and what is with Allaah has (i.e. Allaah good pleasure and reward in the afterlife), and the Prophets chose what is with Allaah. Abu Hurairah (radiyallaahu-anhu) said: ‘The Angel of Death was sent to Moosaa (alayhis-salaam); so when he came to Moosa, he (Moosaa) struck him in his eye. He (i.e. the Angel) returned to his Lord and said: You sent me to a slave who does not want to die.’ So Allah gave him back his eye and said: ‘Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life.’ Moosaa (alayhis-salaam) said: ‘0 Lord! What will happen after that?’ Allah replied: ‘Then death.’ Moosaa said: ‘Let it come now!’ Moosaa then requested Allah to let him die close to the Holy Land so that he would be at a distance of a stone’s throw from it.” [Bukhari and Muslim] So he (alayhis-salaam) chose death.

The Messenger (sallal-laahu-alayhi-wasallam) was given a choice, just as he stated and just as Aa’isha (radiyallaahu-anhaa) said, ‘’The Prophet (sallal-laahu-alayhi-wasallam) used to say whilst he was healthy: Never a prophet dies in a state that he is not made to see his abode in Paradise, and then given a choice.’’ ‘A’isha said that when Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) was about to leave the world, his head was over her thigh and he had fallen into swoon three times. When he felt relief his eyes were fixed at the ceiling. He then said: O Allaah, along with the high companions (i.e. along with the Prophets who live in the most elevated place of the Paradise). (On hearing these words), I then said (to myself) He is not going to opt us and I remembered a hadith which he had narrated to us as he was healthy and in which he said: No prophet dies until he sees his abode in Paradise, he is then given a choice. ‘A’isha said: These were the last words which Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) spoke: O Allaah, with companions on High. [Bukhaari]

So he (sallal-laahu-alayhi-wasallam) chose the (company) of the high companions and departed from this worldly life. This affair that Umar (radiyallaahu-anhu) referred to is in harmony with what the Messenger (sallal-laahu-alayhi-wasallam) stated about the Prophets and himself. He (sallal-laahu-alayhi-wasallam) chose that which is with Allaah (The Mighty and Majestic). He chose the afterlife over the worldly life after completing his message perfectly. Allaah perfected this religion (of Islaam) and then gave him a choice (between this world and the hereafter), so he chose that which is with Allaah (i.e. the afterlife).

And likewise Anas (radiyallaahu-anhu) narrated: “Abu Bakr (radiyallaahu-anhu) said to ‘Umar (radiyallaahu-anhu), after the death of the Messenger of Allah (sallal-laahu-alayhi-wasallam), “Let us go and visit Umm Ayman [i.e. the wet nurse the Prophet (sallal-laahu-alayhi-wasallam) during his childhood], as the Messenger of Allah (sallal-laahu-alayhi-wasallam) used to visit her.” When they finished visiting her (and were about to leave) she began to cry. So they asked her: “What is it that makes you cry? Is not that which is with Allah better for the Messenger of Allah (saw)?” So she replied, “I am not crying because I am unaware that that which is with Allah is better for the Messenger of Allah (saw) but I am crying because the revelation from the heavens has stopped.” This moved them to tears, so they both began to weep with her.” [Muslim]

So this is what Umar (radiyallaahu-anhu) referred to- the Prophet’s (sallal-laahu-alayhi-wa-sallam) choice regarding that which is with Allaah (in the afterlife).

We ask Allaah to grant us and you (success, wellbeing etc) in His Religion. And that He grants us (the blessing, ability) to adhere to His Book (i.e. the Qur’aan) and to follow the guidance of His noble Prophet (sallal-laahu-alayhi-wasallam). Indeed, our Lord hears the supplication (of His slaves). [Ref 15]

Footnote a: https://safeshare.tv/x/ss5d4fde1296604

Ref 1: Bukhaari 1895

Ref1.1:https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

Ref 2: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 2. Page 118

Ref 3: Bukhaari 3294

Ref 4: Minhaaj As-Sunnah 6/55

Ref 5: Bukhaari 3681

Ref 6: Al-Hulalul Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari. Vol 3. Page 146

Ref 7: Bukhaari 3685

Ref 8: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari. Vol 3. page 151

Ref 9: Bukhaari 3691

Ref 10: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 11: Saheeh Al-Bukhaari 3693

Ref 12: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Pages 153-154

Ref 13: Bukhaari 3692

Ref 14: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 15: An Excerpt from ‘Bahjatul Qaariy Bi-Fawaa’id Manhajiyyah Wa Duroos Tarbawiyyah Min Kitaab Al-I’tisaam Bil-Kitaab Was-Sunnah Min Saheeh Al-Bukhaari. Pages: 11-17. By Al-Allaamah Rabee Bin Haadi Al-Mad’khali]

O Sensible Ones Amongst non-Muslims of Denmark! Reject Rasmus Paludan’s Vile Intentions

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

In The name of Allaah, The Most Merciful, The Bestower of Mercy.

In a message posted on Instagram on Thursday, Rasmus Paludan (the vile Far-right rabble-rouser) said that he would burn the Qur’aan in front of a Masjid in Dortheavej, Copenhagen. He identified himself as a Christian in a Christian country. If you reject his vile act, then indeed, you have rejected that which every sensible person would reject. If you agree with him, then indeed, you have agreed with one who abuses the final infallible revelation of your Lord, whose final Messenger [peace and blessings of Allaah be upon him] conveyed Islam to your predecessors.

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said:

Muhammad [peace and blessings of Allaah be upon him] himself called the Christians and Jews to believe in him and in that which he brought, just as he also called the Arabs- who had no scripture- and all the other nations. He [peace and blessings of Allaah be upon him] related from Allaah [The Exalted] that those amongst the people of the scripture and other than them are unbelievers if they do not believe in him and that their abode will be the fire – an evil destination. As for the Jews, they were his neighbours in the Arabian peninsula- at Madeenah and its surrounding areas, and Khyber. Indeed, the Muhaajiroon and the Ansaar believed in him without fighting; rather the signs of Prophethood and the proofs of his truthfulness were manifested to them so they believed in him. Many of those who believed in him were harmed and this is well known in the Seerah. Many Jews and Christians believed in him during his lifetime- some in Makkah and some in Madeenah, and many others were neither from Makkah nor Madeenah.

When he arrived and settled in Madeenah, he made peace treaties with those Jews who did not believe in him, but they broke their treaty so he expelled some of them, fought them and some were killed as a result because they waged war against Allaah and his Messenger. He fought them repeatedly- fought Banu Nadheer and Allaah revealed Surah al-Hashar regarding them; fought Banu Quraydha in the year of the Confederates and Allaah mentioned them in Surah Al-Ahzaab; and prior to that he fought Banu Qaynuqaa; and after them he fought at the battle of Khaybar and the companions who participated in this battle were those who gave the pledge at Ridwaan- under the tree, and they were 1400 in number. Allaah gave them victory at Khaybar and revealed Soorah Al-Fath regarding this. Therefore, how can it be said that the Prophet [peace and blessings of Allaah be upon him] was not sent except to the Arab pagans, even though this was his situation with the Jews. [https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/]

As for the Christians, then indeed the people of Najraan – from Yemen – came to debate with him [peace and blessings of Allaah be upon him] in his Masjid, so Allaah revealed Surah Aal Imraan regarding them. And when his proofs became manifest and it became clear to them that he is a Messenger of Allaah sent to them, Allaah commanded him that if they do not respond to his call, then he should call them for MUBAAHALAH [Ref 1] [i.e. invoke the curse of Allaah on the liars]. Allaah [The Exalted] said:

فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ

Then whoever disputes with you concerning him [‘Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. ‘Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” [Surah Aal Imraan. Aayah 61]

When he called them for MUBAAHALAH, they asked him to give them some time until they consult one another. So they said to one another, “Do not do this, because by Allah, if he is a Prophet and we do this invocation, then neither we nor our offspring after us will be successful”. So they excused themselves from Mubaahalah and agreed to pay Jizyah, because they were scared of his supplication as they knew that he is Prophet. [An Excerpt from ‘Al-Jawaabus Saheeh. Pages 50-51. Slightly paraphrased]

https://salafidawahmanchester.com/2023/01/01/1-when-popes-received-a-deserved-response-from-an-erudite-contemporary-senior-scholar-of-the-ummah-al-allaamah-rabee-bin-haadi/

https://salafidawahmanchester.com/2023/01/01/2-when-popes-received-a-deserved-response-from-an-erudite-contemporary-senior-scholar-of-the-ummah-al-allaamah-rabee-bin-haadi/

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Ref 1: MUBAAHALAH: Al-Haafidh Ibn Hajr [rahimahullaah] said, “There is a benefit in the story of the people of Najraan, and in it is that Mubaahalah is legislated against the opposer when he persists upon [falsehood] after the proofs have been manifested. Indeed, Ibn Abbaas [radiyallaahu-anhumaa] did call to it, then Al-Awzaa’ee [rahimahullaah] and some of the scholars. And that which is well known from experience is that the affair of one who performs Mubaahalah – whilst he is one upon falsehood – does not extend beyond the year of the Mubaahalah. This occurred between me and a person who was fanatically supporting some of the heretics and after two months he could not stand up”. [An Excerpt from ‘Fat-hul Baari’ 12/195. Slightly paraphrased]

Shaikh Albaanee [rahimahullaah] was asked about the ruling on MUBAAHALAH in relation to worldly matters: Question: The hadith regarding the Najran delegation is well known when they came to the Messenger of Allaah [peace and blessings of Allaah be upon him], and then Allaah revealed:

فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ

Then whoever disputes with you concerning him [‘Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. ‘Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” [Surah Aal Imraan. Aayah 61]

So he called them to MUBAAHALAH, but they refused. It is well known to us that MUBAAHALAH is not to be done except in issues related to Aqeedah, but some people amongst the Muslims suggest this ruling in worldly affairs between him and his Muslim brother; meaning, if my Muslim brother owes me money but denies it, then would it be permissible to suggest this ruling between me and my Muslim brother?

Answer: May Allaah bless you. The answer to this question is that it is not permissible to suggest this in such a situation or suggest this Sharee’ah ruling in relation to material issues due to two reasons: Firstly, because this story is related to issues of Aqeedah as you have stated today. Secondly, as for the material issues, then Islaam has legislated a system and principle for it. He [i.e. the Prophet (peace and blessings of Allaah be upon him)] said, “The burden of proof is on the claimant and an oath is a duty upon the one who denies the claim”. So, there is no room for Mubaahalah in this affair, which Allaah [The Mighty and Majestic] legislated in that affair between His Messenger [peace and blessing of Allaah be upon him] and those Christians of the Najran who denied true Islamic Monotheism and persisted on the Trinity. So, this affair is not suggested in another issue besides this because neither is there a narration of the pious predecessors nor a hadeeth regarding it. However, if it must be done, then it can be suggested when two groups of Muslims differ in some ideas or Aqeedah- for example between the Mutazilah and Ahlus Sunnah. It is possible that if some Mu’tazilee is haughty after discussion and after evidences have been presented, then the Sunnee seeks Mubaahalah from him – that may the curse of Allaah be upon the liars. Therefore, it is possible to suggest this in such an affair. [Ref 2] But as for the question with regards to suggesting this affair in issues related to material dispute, then this is not permissible. [An Excerpt from ‘Silsilah Al-Hudaa Wan-Noor 703’. Slightly paraphrased]

Ref 2: Caution: Do not enter into debate with anyone, rather leave it to those who are firmly grounded in knowledge.

Read: https://www.abukhadeejah.com/shaikh-rabee-decisive-words-regarding-permissible-and-forbidden-debating-in-explanation-of-imam-al-barbaharee-d-328h/ https://soundcloud.com/masjidassunnahaston/sets/principles-of-debates

Finally, we repeat once again the fact that rebutting false beliefs, ideas and views does not necessitate bad behaviour, rather Muslims are commanded to behave well towards others. Must read:

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/
https://salafidawahmanchester.com/2017/05/stance-proactive-order-protect-muslims-non-muslim-neighbours-inhuman-ideologies-devilish-acts-jihaadist-terrorists-sympathisers/

 

None Can Equal Them – Till The End of Time – In Their Fulfilment of The True Characteristics of Men

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors.

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

Besides The Prophet and Messengers, None Can Equal The Sahaabah – Till The End of Time – In Their Fulfilment of The True Characteristics of Men

Allaah [The Exalted] said:

[ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِ‌ۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُ ۥ وَمِنۡہُم مَّن يَنتَظِرُ‌ۖ وَمَا بَدَّلُواْ تَبۡدِيلاً۬ – Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting, and they have never changed in in the least]. [Surah Al-Ahzaab. Aayah 23]

After Allaah mentioned that the hypocrites made a covenant with Him that they will not turn away and that they violated that covenant, then Allaah mentioned the believers’ fulfilment of it, saying: how the believers fulfilled it:

[مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِ‌ۖ – Among the believers are men who have been true to their covenant with Allah]- Meaning, they fulfilled and completed it perfectly; gave their souls in seeking after His Pleasure and gave themselves in obedience to Him. [فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُ – some have fulfilled their obligations]- Meaning, what they want and seek after, and the obligation that is obligated on them, so they were either killed in the path of Allaah (see footnote a) or died after having fulfilled what is obligated without falling short in any way. [وَمِنۡہُم مَّن يَنتَظِرُ‌ۖ – and some of them are still waiting] – Meaning, to complete what is obligated on them, already occupied with what is obligated and to fulfil their covenant, but they have not completed it yet, whilst hoping to complete it and making great effort to do so. [وَمَا بَدَّلُواْ تَبۡدِيلاً۬ – and they have never changed in in the least]- Meaning, (they have not changed) as others have done, but rather they have not ceased to be upon their covenant – neither turning away nor changing. These are men in reality, and those other than them appear in the image of men, but as for the characteristics (of men in reality), they have fallen short with regards to that. (1)

Footnote a: An article regarding Jihaad in our era transmitted by Shaikh Abu Khadeejah from Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve both of them]: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Ref 1: Tafseer As-Sadi. paraphrased

ولما ذكر أن المنافقين، عاهدوا اللّه، لا يولون الأدبار، ونقضوا ذلك العهد، ذكر وفاء المؤمنين به، فقال
{ مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ } أي
وفوا به، وأتموه، وأكملوه، فبذلوا مهجهم في مرضاته، وسبَّلوا أنفسهم في طاعته
{ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ }
أي: إرادته ومطلوبه، وما عليه من الحق، فقتل في سبيل اللّه، أو مات مؤديًا لحقه، لم ينقصه شيئًُا
{ وَمِنْهُمْ مَنْ يَنْتَظِرُ }
تكميل ما عليه، فهو شارع في قضاء ما عليه، ووفاء نحبه ولما يكمله، وهو في رجاء تكميله، ساع في ذلك، مجد
{ وَمَا بَدَّلُوا تَبْدِيلًا }
كما بدل غيرهم، بل لم يزالوا على العهد، لا يلوون، ولا يتغيرون، فهؤلاء، الرجال على الحقيقة، ومن عداهم، فصورهم صور رجال، وأما الصفات، فقد قصرت عن صفات الرجال

The Permanent Committee, the Fiqh Council and the Major Scholars on Masonic Secretive Organizations and Their Globalist Agendas

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

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

The Permanent Committee,
the Fiqh Council and the Major
Scholars on Masonic Secretive
Organizations and Their
Globalist Agendas

secret_societies