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[28] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors.

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

Ahlul Bidah Among The Jinn

Allah, The Most High, said that the Jinn said about themselves:

وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَٲلِكَ‌ۖ كُنَّا طَرَآٮِٕقَ قِدَدً۬ا

There are among us some that are righteous, and some the contrary; we are groups each having a different way. [Al-Jinn. 11]

Mujaahid, may Allah have mercy upon him, said:

They mean: (Some of us are) Muslims and (some) Disbelievers.”

Al-Hasan and As-Sadee said, may Allah have mercy upon them, said:

Like yourselves [i.e. humans]; amongst them [i.e. the Jinn] are Qadariyyah, Murji’ah and Raafidah.”

Ibn Kaysaan, may Allah have mercy upon him said:

[They are] parties and sects.

Source: An Excerpt from Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al- Qayyim. 3/208

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[12] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Aishah, may Allah be pleased with her, narrated:

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

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

عقد ابن عدي-رحمه الله- في كتابه “الكامل” حوالي تسعة وعشرين باباً للكذَّابين وبابًا واحداً لأهل البدع

Ibn Adi – may Allah have mercy upon him – allocated nearly twenty-nine chapters to liars and one chapter to Ahlul Bidah in his book “Al-Kamil”. (end of quote)

Find out the reason below

ما هو تعريف أهل السنة والجماعة للإيمان, وهل العمل داخل في الإيمان؟

[26] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

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

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

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Had dogs not been a community amongst the communities, I would have commanded that all of them be killed”. [1] [Footnote a]

Shaikh Falah Ismaa’eel, may Allah have mercy upon him, stated in reference to the Khawarij:

The noteworthy aspect of their danger is that the Messenger, peace and blessings of Allah be upon him, expressed his intention to slaughter them, as Aad and Thamud were slaughtered, despite them being from the Ummah and people of the Qiblah, especially when one recalls the Messenger’s statement, “Had dogs not been a community among the communities, I would have commanded that all of them be killed”. Hence, a sensible individual contemplates what the Messenger of guidance and mercy wished to do to these Khawarij- despite their dedication to acts of worship such as prayer, fasting, and recitation of the Qur’an- which stands in contrast to what he prohibited himself and others regarding dogs. This serves as a piece of significant evidence highlighting the danger posed by the persistence of such thought [i.e. the ideas of the Khawarij] and the presence of such individuals within the Ummah because they weaken the Ummah and preoccupy it. (i.e. through internal strife, insecurity etc)

The Shaikh, may Allah have mercy upon him, also said: They are the basis of the panic, undermining security in the land and every deviation from the true methodology because they abandon knowledge and the scholars out of being deceived by their outward deeds. Due to this, the first thing Abdullah Ibn Abbas discredited them with was that there was not a single companion of Allah’s messenger amongst them and they are the initial carriers of knowledge. It is neither permissible for anyone to emerge and (hold a position in) religious matters except through them nor acquire knowledge except from them because they are the most knowledgeable regarding that which Allah and His Messenger intend through the (divine) text. [2]

Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:

I was acquainted with the early period of Islam. By Allah, the Khaawaarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawaarij. If Allah allowed the opinion of the Khawaarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilaafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [3]

 

NB: There is no vigilantism, instead the Khawarij are fought behind a legitimate Muslim Ruler

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

“It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families, but if they are dispersed, then the Muslim Ruler is not to seek after them, nor are their wounded to be killed, nor is booty taken from them, nor may those taken captive be killed, nor are those who flee to be pursued”.

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

Regarding the statement of Al-Barbahari, may Allah have mercy upon him: “It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families”: (This is) because the Prophet, peace and blessings of Allah be upon him, commanded that they are to be fought, and because Ali, may Allah be pleased with him, fought them when they attacked and killed Abdullah Ibn Khabbab al Arrat and ripped open the stomach of his pregnant wife.  So Amir Al-Muminin decided to fight them as they brought about a good reason to be fought against.

And regarding the saying of Imam Barbahari: “But if they are dispersed, then the Muslim leader is not to seek after them”. If they desist from fighting, the ruler is not to chase them, nor carry out a military expedition against them, as long as they do not commit acts of transgression.  And no doubt they are misguided and are to be advised in hope that they may return (repentant) and are not fought.

And regarding the saying of Imam Al-Barbahari: “Nor are their wounded to be killed”. (This is) because the evil of the injured person is curtailed.

And regarding the saying of Imam Al-Barbahari: “Nor is booty to be taken from them”, meaning: their wealth is not to be taken as war booty because it is the wealth of the Muslims.

And regarding the saying of Imam Al-Barbahari: “Nor may those taken captive be killed”. (This is) because they are Muslims, and by being injured and taken as captive their evil is curtailed.

And regarding the saying of Imam Al-Barbahari: “Nor are those who flee to be pursued”.  If they flee, the leader is to leave them alone and not go after them as their evil is curtailed. [3.1]

 

Footnote a: Al-Khattabi, may Allah have mercy upon him, said: The meaning of this statement is that the Prophet, peace and blessings of Allah be upon him, hated that a community amongst the communities and a species amongst the creation would disappear until all of them cease to exist. (This is) because there is not a creature from Allah’s creatures except that there is some wisdom and welfare behind their existence. So, when this is the case regarding this matter and there is no way of killing all of them, then kill the evil ones amongst them – the black ones- and leave the others, so that you benefit from them as guard dogs. [Ma’aalim As-Sunan 4/132] [NB: This does not mean that one takes the law into his own hands to kill any animal or violate the rules in any country by killing an animal]

Dogs we can keep:

Abdullah Ibn Umar, may Allah be pleased with him and his father, said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, two qiraats [i.e. great reward] will be deducted from his reward each day”. [4]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said, “Due to this, if a house is located in the middle of the city, there is no need of having a dog to guard it. Therefore, to have a dog for this reason in such circumstances is unlawful and impermissible, and it takes away one or two qiraats from a person’s reward each day. However, if the house is located in the countryside and no is present, then it is allowed to have a dog to guard the house and the people residing in it. To guard people of a household is more important than guarding livestock or crops. [5]

The Hunting Dog

Allah, The Most High, said:

يَسۡـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمۡ‌ۖ قُلۡ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ‌ۙ وَمَا عَلَّمۡتُم مِّنَ ٱلۡجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَہُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ‌ۖ فَكُلُواْ مِمَّآ أَمۡسَكۡنَ عَلَيۡكُمۡ وَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهِ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ

They ask you [O Muhammad)] what is lawful for them [as food]. Say: “Lawful unto you are At-Tayyibat [all kind of Halal (lawful-good) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, and fruits, etc.)]. And those beasts and birds of prey which you have trained as hounds, training and teaching them [to catch] in the manner as directed to you by Allah; so eat of what they catch for you, but pronounce the Name of Allah over it, and fear Allah. Verily, Allah is Swift in reckoning”. [Al-Ma’dah 4]

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

Indeed, Allah, Glorified be He, free from all imperfections, declared the prey of the untrained hound dead meat and unlawful to eat, and He declared lawful the prey of the trained hound. This is from that which shows the nobility of knowledge because Allaah did not declare lawful except the prey of the trained hound. Had it not been that knowledge and teaching have a special distinguished virtue and nobility, the trained and untrained hound would have been the same. [6]

[1] Sahih Al-Jami 9452 and Sahih An-Nasa’i 4291

[2] An Excerpt from Naz’ah at-Takfeer. Pages 24-25

[3] Tarikh Dimashq 69290

[3.1] An Excerpt from “It’haaf Al-Qari Bi-attaliqwat Alaa Sharh As-Sunnah Li Al-Imam Al-Barbahari. 1/ 240-242

[4] Reported by Bukhari 5163 and Muslim 1574

[5] Majmu Fatawa Ibn Uthaymin 4/246

[6] “Mihtah Dar As-Sa’adah. 1/55

Lessons Dominant Nations Ignore at Their Peril

Written by Abdullah Jallow on . Posted in Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah, The Mighty and Majestic, said:

فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ

As for ‘Ad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength?” See they not that Allah, Who created them was mightier in strength than them. And they used to deny Our Ayat (proofs, evidences, verses, lessons, revelations, etc.)! [Fussilat 15]

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

This is a detailed account of the story of the two nations, Aad and Thamud. As for Aad, they were arrogant in the earth, together with their disbelief in Allah, their denial of His signs, and their rejection of His messengers. They subdued those – the servants of Allah – around them, oppressed them and were self-amazed with their strength.

وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً

They said: “Who is mightier than us in strength?

In response, Allah reminded them of a fundamental truth known to all:

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً

See they not that Allah, Who created them was mightier in strength than them.

If Allah did not create them, they would not have existed. Had they contemplated their situation in a correct manner, they would not have been deceived by their own power, thus, Allah punished them in a manner befitting the strength in which they had placed their misguided trust. [1]

Imam Al-Baghawi, may Allah have mercy upon him, said: The statement of the Almighty:

فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً

As for Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength?”

This was in response to Prophet Hud, peace be upon him, who warned them of impending punishment. They arrogantly claimed that their strength could protect them from such retribution, boasting of their tall and powerful physiques. In response, Allah said to them:

أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ

See they not that Allah, Who created them was mightier in strength than them. And they used to deny Our Ayat (proofs, evidences, verses, lessons, revelations, etc.)] [2]

Imam Ibn Kathir, may Allah have mercy upon him, said: Allah, The Exalted, said:

فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ

As for Aad, they were arrogant in the land without right.

Meaning: rebellious, insolent and disobedient. They said:

مَنْ أَشَدُّ مِنَّا قُوَّةً

Who is mightier than us in strength?

Meaning, believing that their physical strength and capabilities would protect them from Allah’s punishment.

أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً

See they not that Allah, Who created them was mightier in strength than them]- Meaning, they did not reflect on the fact that Allah, who created them, is indeed stronger than they are! Did they not contemplate the One whom openly declared their enmity against? For indeed, He (Allah) is Al-Adheem (Footnote a) who created all things and endowed them with the strength to exist, and His punishment is indeed severe. [3]

Imam Al-Qurtubi, may Allah have mercy upon him, said: The statement of Allah:

فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ

As for Aad, they were arrogant in the land..

Meaning: without right – towards the servants of Allah, (towards) Prophet Hud, peace be upon him, and those who believed in him.

وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً

They said: “Who is mightier than us in strength?

They were deceived by their physical stature when faced with the threat of punishment, saying: “We are able to avert the punishment from ourselves by virtue of our strength”. This was due to their tall and mighty physiques. It has already been stated in the explanation of Surah Al-A’raf” (based on a report) by Ibn Abbas, may Allah be pleased with him and his father, that the tallest among them was one hundred cubits, while the shortest was sixty cubits. In response, Allah said to them:

أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً

See they not that Allah, Who created them was mightier in strength than them] and in ability, rather, the ability of a person is contingent upon Allah’s power, and indeed, Allah is the most capable. [4]

فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِىٓ أَيَّامٍ نَّحِسَاتٍ لِّنُذِيقَهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَلَعَذَابُ ٱلْءَاخِرَةِ أَخْزَىٰ وَهُمْ لَا يُنصَرُونَ

So We sent upon them furious wind in days of evil omen (for them) that We might give them a taste of disgracing torment in this present worldly life, but surely the torment of the Hereafter will be more disgracing, and they will never be helped. [Fussilat 16]

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

“Verily, Allah will give respite to the oppressor until when He seizes him and he cannot escape”. Then he [i.e. the Messenger] recited the verse:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe]. [Hud. 102]

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

There is a warning against oppression in this lofty hadith- oppression against oneself through different levels and types of sins. The one whom Allah has given wealth, good health, safety and stability while he persists upon sin, this is Allah’s plan in stages against this sinner because he deserves it- وَلَا يَظۡلِمُ رَبُّكَ أَحَدً۬ا – And your Lord treats no one with injustice. [Al-Kahf. 49]

There’s a warning – in this hadith – against oppressing others because the one who oppresses others is called an oppressor and the one who oppresses himself through sins is called an oppressor. Therefore, the one who oppresses himself and the one who oppresses others are (exposed) to great danger in this life, in the grave and in the afterlife. If Allah gives him respite and does not hasten punishment against him, then indeed Allah reserves for him the punishment he deserves due to the statement of Allah:

وَكَذَٲلِكَ أَخۡذُ رَبِّكَ إِذَآ أَخَذَ ٱلۡقُرَىٰ وَهِىَ ظَـٰلِمَةٌ‌ۚ إِنَّ أَخۡذَهُ ۥۤ أَلِيمٌ۬ شَدِيدٌ

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe].

This is how the hadith is in agreement with the noble verse, that if Allah gives respite to an oppressor, it is not that Allah has neglected his affair. If Allah delays punishment against him in the worldly life, Allah multiplies it for him in the hereafter, thus, he is recompensed based on what he did and the evil deeds he committed. Allah is the possessor of (perfect) wisdom, because He recompenses a doer based on his deed- good recompense for good deeds and evil recompense for evil deeds. [5]

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

Everyone with a bit of (sound) intellect knows that the corruption of the world and its ruin occurs due to giving precedence to opinion over the divine revelation and (vain) desires over sound intellect. These two corrupt motives are not entrenched in a heart except that its destruction becomes inevitable nor in a nation except that its affairs are completely corrupted. [6]

The Imam also said:

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [7]

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

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

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

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

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [8]

The followers of truth will remain until the end of time. The Messenger, peace and blessings of Allah be upon him, said:

A group of people from my Umma will always remain manifest upon the truth. They will not be harmed by those who forsake them until Allah’s Command comes to pass (i.e. the Day of Judgment). [9]

 

Why Ponder Upon The Story of The Nations of Old?

قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Many similar mishaps [troubles, problems] of life were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved]. [Surah Aal Imraan. Verse 137]

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

Indeed, there were nations like yourselves before you, so look to their evil end. You have to know that the reason behind their evil end was due to their disbelief in the revelations of Allah and disbelief in Allah’s Messengers. They were the forefathers and you are the descendants. The main affair that connects you to each other is your disbelief and the ruling on that disbelief is destruction. [10]

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

If it is said, “What is the benefit in narrating to us the stories of the destroyed nations despite the fact that this Ummah will not be completely destroyed in a manner similar to the destruction of the previous nations before it?”

The Answer: Indeed, this has two benefits: The first benefit is a clarification of Allah’s blessings upon us that the occurrence of a complete destruction is removed from us, and that were it not for Allah’s Benevolence we would have been deserving of it. Second, the likeness of the punishment they received may occur in the hereafter for the one who did what they did, if punishment was not received in the worldly life. And this may be understood from the statement of Allah: “Such is the Seizure of your Lord when He seizes the population of towns while they are doing wrong. Verily, His Seizure is painful and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” So what is apparent from this Aayah is that what is similar to the punishment they received will happen in the Hereafter, and Allaah knows best. [11]

———————————

Footnote a: Al-Adheem: [The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The Only One deservingly held in awe and venerated by the creation for His Greatness in every sense]. By Shaikh abu Talhah, may Allah have mercy upon him and his wife.

[1]Tafsir As-Sadi

[2]Tafsir Al-Baghawi

[3] Tafsir Ibn kathir

[4]Tafsir Al-Qurtubi

[5]at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaith As-Saheehah. 1/100

[6]I’laam Al-Muwaqqi’een 1/67-69

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

[8]An Excerpt from “Al-Adilla Al-Qawaati Wal Baraaheen Fee Ibtaal Usool Al-Mulhideen”. Pages 45-50

[9]Sahih Muslim 1920

[10]I’laam Al-Muwaqqi’een 1/181

[11]Al-Muntaqaa Min Fawaa’id Al-Fawaa’id 123-124

[25] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Hadaadis, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shi'a, Sin, Sufis, Worship - 'Ibaadah'.

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

Allah, The Most high, said:

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ

And upon Allah is the responsibility to explain the Straight Path but there are ways that turn aside.’’ [16:9]

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ

“And upon Allah is the responsibility to explain the Straight Path”.

Az-Zujaaj, may Allah have mercy upon him, said:

It is Allah who will clarify the straight path and call to it with Hujaj [i.e. clear and overwhelming proofs that defeats all the obstinate and stubborn ones] and Burhan [i.e. proofs that clarify and distinguish between truth and falsehood in everything].

وَمِنْهَا جَائِر

“but there are ways that turn aside”

Ibn Abbas, may Allah be pleased with him and his father, said:

“They are the different types of (vain) desires”.

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

“They are the (vain) desires and the innovations in religion”.

Source: Zaad Al-Maseer Fee Ilm at-Tafseer by  Imam Ibn Al-Jawzi, may Allah have mercy upon him.

photo of island and thunder

[11] The Character Trait Most Hated By The Messenger

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

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

Aishah, may Allah be pleased with her, narrated:

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

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

photo of island and thunder

[10] The Character Trait Most Hated By The Messenger

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

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

Aisha, may Allah be pleased with her said:

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

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

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

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

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

[1] at-Tirmidhi‌ 1973

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

Relocation of Some Khawarij After Their Battle Against The Prophet’s Companions

Written by Abdullah Jallow on . Posted in Aqeedah, Bid'ah (Innovation), Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Sin.

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

Four thousand Khawarij were fought against by Ali, Ameerul Mumineen, may Allah be pleased with him, at Nahrawan and none of them survived except nine. Two men from them departed to Sijistan and through them appeared the Khawarij of Sijstaan; two men from them departed to Yemen and through them appeared the Ibadiyyah of Yemen; two men from them departed to Oman and through them appeared the Khawarij of Oman; two men from them departed towards other regions of the Arabian Peninsula and through them appeared the Khawarij of those regions. A man from them departed to Syria. This was one of the reasons behind their settlement in different lands. Thereafter, they became different murderous sects upon divergent creeds.

Al-Farq Bayn Al-Firaq. page 80

The Worldly Life Should Not Be The Greatest Concern: Reflections on Mutual Rivalry and Preparation for the Hereafter

Written by Abdullah Jallow on . Posted in Aqeedah, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Ibn Umar, may Allah be pleased with him and his father, said:

Rarely would Allāh’s Messenger, peace and blessings of Allah be upon him, stand from a sitting until he supplicated with these words for his Companions:

اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَ

وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا ولَا تُسَلِّطْ عَلَيْنا مَنْ لَا يرْحَمُنا

O Allah! Apportion for us (from the act of) fearing You that which would be a barrier (deterrent) between us and disobedience, and obedience to You that will take us to Your Jannah, and certainty that will make it easy for us to bear the calamities of this world. O Allah! (Enable) us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring; and make our vengeance be towards those who oppress us, support us against those who show us enmity and do not make our affliction in our religion. Do not make the worldly life our greatest concern, nor the limit of our knowledge, and let not us be overcome by those who will not show us mercy. (Sahih Tirmidhi 3502)

Regarding the statement:

“Do not make the worldly life our greatest concern”, Al-Allamah Al-Mubarakfuri may Allah have mercy upon him, stated in his explanation of this supplication that it means:

“Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife”. [1]

A Warning Against Mutual Rivalry

Allah, The Most High, said:

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ
كَلَّا سَوۡفَ تَعۡلَمُونَ
ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
لَتَرَوُنَّ ٱلۡجَحِيمَ
ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ
ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]

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

This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.

Regarding the statement of Allah: [أَلۡهَٮٰكُمُ – You are diverted] –

Meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet, peace and blessings of Allah be upon him, regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. (a) A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every matter, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.

In a hadeeth in Sahih Muslim, Abdullah Ibn Ash-Shikkheer, may Allah be pleased with him, went to the Prophet, peace and blessings of Allah be upon him, while he was reciting [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet said: The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [b] [2] 

The basis of being diverted is due to heedlessness, then it affects every pursuit of the person. Rivalry in amassing abundant worldly things and boasting about it, such as two groups of people saying to one another, “We have more”. [3] Busied through turning away from obedience to Allah and worship; gathering wealth and children by way of mutual rivalry, boasting about your tribes and families, busy with livelihoods and trade by way of mutual rivalry. [4]

You have become preoccupied until you are diverted from what is more important such as remembrance of Allah and fulfilling acts of obedience to Him. This is an address to all the Ummah except those whose preoccupation with the affairs of the afterlife diverts them from the affairs of the worldly life and they are few. [5]

Allah, The Most High, reprimanded His servants due to them busying themselves by tuning away from the purpose for which they were created, which is to worship Him alone without ascribing partners to Him, to know Him (by way of the signs He has created in the universe and the revelation given to the Messenger), turning to Him sincerely in obedience and repentance and giving precedence to loving Him over everything else; but you are diverted from this by mutual rivalry in pilling up worldly things. And Allah did not mention the thing that causes the mutual rivalry in pilling up worldly things so this verse includes all things, such as wealth, children, supporters, armies, servants, status and other than that through which a competitor intends to compete another competitor and the intent is not sincerity to Allah [The Exalted]. [6]

[حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ- The mutual rivalry for piling up of worldly things diverts you, until you visit the graves]- Meaning, until death comes to you whilst you are upon this state of affairs; then you are placed in the graves as visitors and finally returned to your permanent abodes [on the day of resurrection]- either Jannah or Jahannam, just as a visitor returns to his permanent dwelling place. [7]

The human being reaches old age and still hopes for things- to the extent that a man reaches ninety years of age and you find him hoping and having prolonged hope for worldly things more than a fifteen year old youth. This is the meaning of the noble verse – that you are diverted by mutual rivalry in amassing worldly things until you die. Umar Bin Abdil Azeez, may Allah have mercy upon him, used this verse as proof that a visitor has to return to his permanent place and that the grave is not a permanent place of residence. Likewise, it has been mentioned regarding a Bedouin that he heard a reciter reciting, “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves”, so he said, “By Allah! You will be resurrected”. [8]

 

One of The Corruptions That Manifest From a Heart That Exalts The Worldly Life

 

Imam Muhammad Bin Abdul Wahhab, may Allah have mercy upon him, stated in Masaa’il Al-Jaahiliyyah: The worldly life was exalted in their hearts, as Allah, The Most High, said (that they said):

 لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ

Why is not this Qur’aan sent down to some great man of the two towns. [Az-Zukhruf. 31]

The Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

One of the traits of the (people) of Al-Jahiliyyah [i.e. the people who lived during the Pre-Islamic Era of Ignorance] was that the worldly life was exalted in their hearts, thus, they regarded the one who possessed [things of the worldly life] to be honourable and the one who was not in possession of to be of lowly (status) and despised. And even in the issue regarding the Risaalah (Messengership and divine message), which is Allah’s (choice to decide who to send as a Messenger), they saw that it should be given to the rich people and not the poor people. They said, “Allah found (none), except an orphan of Abu Talib to send (as a Messenger)? They were referring to Muhammad, peace and blessings of Allah be upon him.

  لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ

And they say: “Why is not this Qur’aan sent down to some great man of the two towns”.

The two towns are Makkah and Madina. The (great man) in Makkah is Walid Bin Mugheerah or Habib Bin Amr ath-Thaqafee, and it is said that the great man in Taa’if is Urwa Bin Mas’ud. The people of Al-Jahiliyyah said:

“If the message was given to one of those two great men, it would have been befitting to be (regarded) a message, but it does not befit them to think that it is given to a poor orphan. Allah, The Most High, said (in response to them):

 أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ

“Is it they who would portion out the mercy of your Lord”. [Az-Zukhruf. 32]

Meaning: They interfered in Allah’s (choice, decrees, decisions etc). They wanted to portion out Allah’s Mercy and did not testify to what Allah portioned out, even though:

ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُ

Allaah knows best with whom to place his message. [Al-An’aam. 24] [9]

Allah, The Most High, informed us that the believer amongst the people of Pharaoh said:

يَـٰقَوۡمِ إِنَّمَا هَـٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَـٰعٌ۬ وَإِنَّ ٱلۡأَخِرَةَ هِىَ دَارُ ٱلۡقَرَارِ

O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever. [10]

Mujahid, may Allah have mercy upon him, narrated: Abdullah Ibn Umar, may  Allah be pleased with him and his father, said: Allah’s Messenger, peace and blessings of Allah be upon him, took hold of my shoulder and said:

“Be in this world as if you were a stranger or a traveller”.  The subnarrator added: Ibn Umar used to say: “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. [11]

 

Preparation For The Hereafter

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

The Muslim is like a stranger in this worldly life. The stranger is one residing in a country other than his country.  The worldly life is not the Muslim’s permanent place of residence; rather the Muslim’s permanent place of residence is paradise.  He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.

The Muslim is like a traveller in this worldly life. The traveller takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stops to take a rest.  In the life of this world, the Muslim is that traveller.  In reality he is not a permanent resident in the worldly life because his time in it is very little. His nights and days take him towards the afterlife.

What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening. If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning. Do not delay repentance and righteous deeds till another time.

As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc.  Therefore, as long as Allah has given you good health, thasten towards righteous actions because a time will come when you will be unable to perform them- either due to illness, old age, or senility. Prepare for death and what is to come after it. Allah gave you this life so that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest.  [12]

[a] Al-Bukhari. Number 373
[b] Sahih Muslim 2958

[1] An Excerpt from “Tuhfah Al-Ahwadhee 9/475-477

[2] An Excerpt from Al-Fawaa’id. Pages 58-59

[3] An Excerpt from Ruh Al-Ma’aanee 16/401. By Imam Al-Alusi

[4] Zad Al-Masir Fee Ilm at-Tafsir by Imam Ibn Jawzi

[5] Tafsir Juz Ammah by Imam Muhammad Ibn Salih Al-Uthaymeen

[6] An Excerpt from Tafsir As-Sadi

[7] An Excerpt from Zad Al-Masir Fee Ilm at-Tafsir

[8] An Excerpt from Tafsir Juz Ammah by Imam Muhammad Bin Salih Al-Uthaymeen Pages 300-301

[9] An Excerpt from Sharh Masaa’il Al-Jahiliyyah. paged 261-262. Slightly paraphrased

[10] Surah Ghafir. 39

[11] Al-Bukhari: The Book of Ar-Riqaaq. 6416

[12] An Excerpt from Al-Minhatur Rabbaaniyyah Fee Sharh al-Arba’een by Al-Allamah Salih Al-Fawzaan. pages 285 287. slightly paraphrased.

photo of island and thunder

Mirage In The Desert and Darkness In The Vast Deep Sea

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

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

Allah, The Most High, said:

وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ظُلُمَٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ

As for those who disbelieve (i.e. reject Allah or any of His Messengers), their deeds are like a mirage in a desert. The thirsty one thinks it to be water until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account. Or [the state of a disbeliever in Allah or any of His Messengers] is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. [An-Nur. 39-40]

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

These are the people who are ignorant and unjust -ignorant of what the Messenger conveyed and unjust by following their vain desires. They are the individuals to whom Allah refers.

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ

They follow but presumption and what their souls desire, though there has certainly come to them guidance from their Lord. (a)

 These are two groups of people:

The first group:

Those who think that they are knowledgeable, yet they are ignorant and misguided. These people display compound ignorance, as they are unaware of the truth, show hostility towards its people, endorse falsehood, and align themselves with it and its people. They think that they have something (to stand upon). Verily they are liars.

Their comprehension of faith contradicts their current state, much like an individual who perceives a mirage and desires it to be water, only to discover nothing upon reaching it. The deeds and wisdom of these people resemble a mirage that fails the onlooker when water is most needed. It goes beyond mere disillusionment and deprivation similar to someone who approaches a mirage but discovers no water; thus, they will encounter the fairest of judges and the most equitable of those who dispense justice (Allah – free from all imperfections) and will be recompensed according to their (corrupt) knowledge and deeds. Their deeds are presented and they had hoped for its benefit, but it will be scattered dust because it was not done sincerely for the sake of Allah, nor according to the Sunnah of His Messenger. Therefore, the false assumptions they thought were beneficial knowledge will become scattered dust, and their deeds and knowledge will turn into regret for them.

A mirage is an optical illusion seen on a flat surface due to sunlight, resembling flowing water, and a plain and flat land that has no mountains or valleys. This is similar to the knowledge of someone who did not build his knowledge and deeds upon Allah’s divine revelation, like a mirage seen by a traveler in extreme heat. He hopes for (water), but his expectations are disappointed. This is the manifestation of the knowledge and deeds of those who followed falsehood when they are resurrected, while their thirst becomes more intense. Their deeds appear to them like a mirage, causing them to believe it is water; however, as they approach it, the chains of punishment will grip them and lead them towards the hell fire. Allah said:

وَسُقُوا مَاءٌ حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ

And they will be given to drink a mixture of boiling water that will cut their intestines to pieces.”(Muhammad: 15)

The water they drank is the knowledge that ultimately proved to be useless, and the deeds they performed for the sake of other than Allah led to their suffering. They will be made to consume it, along with their food (the tree of Zaqqoom). The water they will drink is like useless knowledge as well as the deeds they did for other than the sake of Allah. Allah will give them boiling water, just as their food is thorny, not nourishing, and not satisfy hunger. [Al-Ghashiyah 6-7]

Similarly, in the material world, (such useless knowledge and deeds) neither enriched (their hearts) nor protected them from going astray. These are the people about who Allah said:

قُلْ هَلْ نُكَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَلًا الَّذِينَ ضَلَّ سَعِيهِمْ فِي الْحَيَوةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعا

Say (O Muhammad): “Shall We tell you the greatest losers in respect of (their) deeds?  [They are] those whose effort is lost in worldly life, while they thought that they were acquiring good by their deeds!” [Al-Kahf 103-104]

(Also), they are the ones about whom Allah said:

وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْتَهُ هَبَاءَ مَّنثُورًا

And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust. [Al-Furqan: 23]

They are also the one about whom Allah said:

كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ

Thus, Allah will show them their deeds as regrets for them. And they will never get out of the Fire. [Al-Baqarah: 167]

 

The Second Group

Those who find themselves shrouded in darkness. They are steeped in ignorance, thus encompassed on all sides. They resemble cattle, yet are even more astray. Their deeds lack understanding, instead driven by blind adherence and the (misguided) traditions of their forefathers, devoid of guidance from Allah. The darkness signifies the darkness of ignorance, disbelief, injustice, the pursuit of desires, doubt, and rejection of the truth that Allah Almighty conveyed through His Messengers, peace and blessings be upon them, and the guidance He bestowed upon them to guide humanity from darkness into light.

The reason for this is that whoever rejects the guidance and the true religion that Allah sent through Muhammad will be engulfed by layers of darkness: his words will be dark, his actions will be dark, his mindset will be dark, his methods will be dark, his ultimate fate will be dark, his heart will be dark, his speech will be dark, and his circumstances will be dark. When approached with the divine guidance from Allah through Muhammad, his deceitful and corrupt insight flees from the light of truth. Consequently, he flees to the darkness of opinions, which seem more appealing and suitable to him.

And regarding the statement of Allah:

يَغْشَهُ مَوْجٌ مِن فَوْقِهِ مَوْجٌ مِن فَوْقِهِ

Overwhelmed with a great wave topped by a great wave.

This illustrates the condition of an individual who deliberately rejects the divine guidance of Allah, thus the surging waves of doubts and falsehood in his heart are like the surging waves of the sea crashing upon each other- layers of darkness: the darkness of the deep sea, the darkness of the waves above, and the darkness of the clouds overhead. When one attempts to reach out into this sea, he can hardly see.

An Excerpt from “Badaa’i at-Tafseer al-Jaami Limaa Fassarahu al-Imam Ibn Al-Qayyim 2/246-248

(a)https://www.thenoblequran.com/q/#/search/53_23