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Proud to follow the path of oppression laid down by forefathers

Written by Abdullah Jallow on . Posted in Contemporary Issues, Mental Health, Morals and Manners - 'Akhlaaq'.

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

It used to be said: [لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث وَلِكُلِّ ضَرٍّ هَالِك – For every people there is an inheritor, every land has a cultivator and every evil has one destroyed by it].

Indeed, it is a valid inquiry as to why certain American or Western ideologues either support the Zionist oppressors or remain silent accomplices to the genocidal maniac Netanyahu, the butcher of Gaza. Historical observations about their ancestors reveal that they valued only their own kind, viewing everyone else as inferior. The brutal Western colonialists did not use diplomatic language to disguise their cruelty; instead, they acted with impunity – abducting millions of black individuals from Africa, stripping them of their humanity, and reducing them to mere chattel, oppressed beings that could be bought and sold at will. Even after the so-called emancipation granted to these black individuals, they employed, for over a century, various forms of deceptions and tactics to further subjugate them, despite their absurd claims of being the champions of progress and civility. Therefore, it requires a significant amount of audacity for those who follow this inhumane path to question why many reasonable people view them, particularly those specific American ideologues, with contempt while they continue to support the Zionists in their slaughter of Palestinians. These individuals have not learned from the errors of their ancestors.

Nevertheless, it is important to remember the skewed religious ties that existed between the Colonialists and the ancestors of the Zionists. Please read further below.

An Overview of Christian Zionism in America Since the Arrival of The Puritans

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

American Christian Zionists’ Media Initiatives Aimed at Influencing Public Opinion, With a Brief Mention of The Concept of Greater Israel

Indeed, a sensible person does not seek to imitate the legacy of misguided forefathers and nations because that would lead to the most severe ramifications in the Hereafter. Allah, The Exalted, said:

قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ
وَقَالَتْ أُولَىٰهُمْ لِأُخْرَىٰهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِن فَضْلٍ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْسِبُونَ#

(Allah) will say: “Enter you in the company of nations who passed away before you, of men and jinns, into the Fire.” Every time a new nation enters, it curses its sister nation (that went before), until they will be gathered all together in the Fire. The last of them will say to the first of them: “Our Lord! These misled us, so give them a double torment of the Fire.” He will say: “For each one there is double (torment), but you know not.” The first of them will say to the last of them: “You were not better than us, so taste the torment for what you used to earn.” [Al-A’raf 38-39]

Finally, we must critically scrutinise what human rights truly stands for.

A precise scrutiny of Human Rights – By Al Allamah Salih Aala ash-Shaikh

It is evident what gradually contributes to the decline of the wealthiest and most powerful nations

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, History of Islam, Mental Health, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Shirk, Sin, Uncategorized.

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

Allah, The Almighty, 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.

[وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً – They said: “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, The Exalted:[فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ – As for Aad, they were arrogant in the land] – 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-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil 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

A principle to recall when comparing one’s circumstances to that of others

Written by Abdullah Jallow on . Posted in Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”. [Sahih Muslim. 2963]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented as follows:

A person should neither be covetous nor anxious due to what afflicts him, instead he should exercise patience and be hopeful, whether he is poor, sick or other than that. The worldly life is a place of trial and test, thus, one should not become anxious due to calamities and trials. And what makes this matter easier for a person is the guidance given by the Prophet, peace and blessings of Allah be upon him, in this hadith, “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”.

A poor person should look at the one who is poorer and should not look at a wealthier (person) because if Allah willed, He would have placed you in the same situation as that poor person who has nothing. You have something – your daily nourishment, while that one poorer than you has nothing, not even his daily nourishment. You are in a better situation, therefore, praise Allah for this and do not look at the wealthier people because that will lead you to harbour anger against Allah and displeased with His divine Will, thus saying, “Why can I not be like so and so; why am not like the wealthy people?” This is the meaning of looking down on the blessing you have. But if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praise Allah for granting him good health. The one who is sick should look at the one who is sicker than him and then praise Allah for being less sick than the person who is sicker than him. This [hadith embodies] a great principle, therefore, “look to the one below you” in wealth, health and in other matters.

However, this should not be the case in matters related to acts of worship. In matters related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, instead you should look at the righteous and God fearing people so that you can join them in performing good deeds and be similar to them. Therefore, with regards to matters related to the religion, you should not look at the one below you, instead you should look at the one above you in the religion. Why do not want to be like him; why do you not want to be like the righteous people; why do not want to emulate the God fearing scholars? If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; instead you should seek to increase in knowledge as long as you are alive.

An Excerpt from ‘Tasheel Al- il’haam Bi-Fiqh Al-Ahadith Min Bulugh Al-Maram’ Hadeeth Number 1438’ 6/168-169. Publisher: Daar Al-Imaam Ahmad’ 1st Edition 1430AH – Year 2009

Netanyahu’s Claim of Moral Superiority Scrutinised and Disproved Once More

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Featured, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Sahaabah, Sin.

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

Netanyahu, your assertion of moral superiority has been rejected once more because of your failure to recognize these texts and your disregard for human life

Allah, The Exalted, said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا * إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. [Al-Furqan. 68-70]

Allah said:

وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him]. [Al-Nisaa. 93]

Allah, The Exalted, said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Maa’idah. 32]

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

If a person is bold enough to kill someone who does not deserve to be killed, then this implies that he does make a distinction between the one He killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allaah, then this is as if he has saved the lives of all humankind, because the fear of Allaah he possesses stops him killing one who does not deserve to be killed. [Tafsir As-Sadi]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [Sahih Muslim. 1678]

Imam An-Nawawi, may Allah have mercy upon him, said,” This hadith shows the seriousness of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that “The first thing a person will be questioned about is the prayer”, because this hadith is regarding a matter between Allah and the person, whereas the first hadith (i.e. judgement in matters related to bloodshed) is between the people”. [Sharh Sahih Muslim. 11/139]

The Messenger, peace and blessings of Allah be upon him, said, “The termination of the world means less to Allah than the killing of a Muslim (i.e. without right)”. [Sahih Al-Jaami 9208]

Amr Ibn Al-Hamiq, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever”. [Sahih Al-Jami 6103]

Abdullah Bin Amr, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Whoever killed a Mu’ahid (a non-Muslim granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)”. [Sahih al-Bukhari 6914]

Uqbah Ibn Aamir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise”. [Silsilah As-Sahihah 2923]

The people said to Jundub, may Allah be pleased with him], “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [Sahih Al-Bukhari 7152]

A man wrote to Ibn Umar, may Allaah be pleased with him and his father, and asked him to write down all knowledge for him; so he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [Siyar A’lam An-Nubula 3/222]

Prince Turki Al-Faisal, may Allah preserve him, has elucidated this issue in a manner that no Zionist can contest. Listen below:

At present, even Netanyahu’s allies are beginning to disapprove of his callous behaviour. Read below:

https://www.gov.uk/government/news/joint-statement-from-the-leaders-of-the-united-kingdom-france-and-canada-on-the-situation-in-gaza-and-the-west-bank

Read:

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

An Overview of Christian Zionism in America Since the Arrival of The Puritans

An Overview of Christian Zionism in America Since the Arrival of The Puritans

Ahead of you is the era of patience….

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him, said, “Verily ahead of you is the era of patience during which (one’s firm) adherence (to the religion) will be the reward of fifty men”. [1]

Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, said: Know, may Allah have mercy upon you, that it is obligatory upon you to have knowledge of the four matters: (i) Knowledge (al – ‘ilm), which is knowledge and awareness of Allah, and knowledge of His Prophet, and knowledge of the religion of Islam with the proofs. (ii) Action upon that. (iii) Calling to that. (iv) Patiently persevering and bearing any harm encountered upon that way. The proof is the saying of Allah [The Most High]:

وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By time, mankind is in loss, except for those who truly believe and worship Allah alone, and do righteous deeds, performing that which is obligatory upon them and avoiding that which they are forbidden and enjoin one another with patient perseverance upon obedience to Allah and in facing harm and trials. [Surah Al ‘Asr] [2]

Imam Ibn Qayyim, may Allah have mercy upon him, said: Imam Ash-Shaafi’ee, may Allah have mercy upon him, said, “If all the people pondered upon this Surah, it would have sufficed them”. This affair clarifies that the fulfilment of the four affairs in this Surah will lead a person to attain the highest level of human perfection. The first affair is acquaintance with the truth, the second is to act upon the truth, the third is to teach the truth to the one who does not know and the fourth affair is to exercise patience whilst learning the truth, acting upon it and teaching. Allah mentioned these four levels in this Surah and made an oath by Time – that everyone is in a state of loss except those who believe and perform righteous deeds, and they are those who act upon the truth they know, enjoin one another to the truth whilst exercising patience in the path and being steadfast.

This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to attain it. This is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained by way of Iman and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection (i.e. by the will of Allah) through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action. This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks are due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [3]

It is not enough that they know the truth and exercise patience, rather they have to command, guide, and urge one another to act upon it. And when it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment (or perception, foresight) of the hearts, so they do not understand the truth as it should be and their strength of determination is weakened due to not exercising patience; rather the heart is exposed to haphazard thoughts until its understanding goes the opposite way and likewise the person’s conduct, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good. His conduct goes the opposite way- turns away from his journey towards attaining the Pleasure of Allah and the home of the afterlife (i.e paradise) and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons, etc), and abandons preparing to meet Allah (i.e. by way of upright believe and righteous deeds). (I) Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. And Allah’s Aid sought! [4]

Indeed, Allah placed humans in two categories – the loser and the gainer. The gainer is the one who sincerely exhorts himself with Iman and righteous deeds; sincerely exhorts the people by enjoining truth, which incudes teaching the truth and guiding to it; and enjoining patience, which also includes that he himself exercises patience. The Surah comprises of the two sincere exhortations, two characteristics of human perfection and the highest level of two types of strengths, expressed in the shortest, the most concise and clearest wording, the best preamble and the best precision in the suitable place (or subject matter).

As for the two sincere exhortations, they are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path. As for the two characteristics of human perfection, they are the person’s self-perfection and enabling others to attain self-perfection (by the Will of Allah). As for perfection of the two strengths, the soul has two strengths and they are: the strength of knowledge and sound observation, and these two affairs are perfected through Iman; the strength of sound intent, love (for everything praiseworthy, especially love for Allah) and knowledge, and these affairs are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), and this cannot be accomplished except through patience.

Therefore, there are three affairs carried out by the person and then he enjoins them on others- perfection of the strength of knowledge through Iman, perfection of the strength of action through righteous deeds, being consistent upon that with patience and commanding others with it. And by way of these three affairs, he becomes a participant and one attributed to them, teaching and calling to them. This is the absolute gain, and in estimation of whatever he misses of this gain, he incurs some loss the like thereof. And Allah’s Aid is sought and to Him we entrust all affairs! [5]

The majority of the Qur’aan commentators hold that Al-Asr (Time) is Ad-Dahr (the time period in this world) and this is the statement that carries more weight based on the sound evidences. Allah made an oath by Al-Asr (Time) due to it being the period in which moral lessons and signs occur, for indeed the passing of night and day is under the Decree of the All-Mighty, the All-Knowing (Allah)- organised to serve the welfare of the universe (and its inhabitants) based on the most perfect order and organization; alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other; the difference between the light, the darkness, the heat and the cold; the different time periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord [The Exalted] and a Burhaan [i.e. proof that clarify and distinguish between truth and falsehood in everything] from the Baraaheen [proofs] regarding Allah’s All-Encompassing Perfect Ability and Wisdom (free from all imperfections, faults, deficiencies, shortcomings).

Allah made an oath by Time and that is the period within which human beings perform deeds for which one will either receive punishment or a good recompense. He gave a notification about Time, which is the Mab’da [i.e. the beginning within which humans perform deeds] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of Time, the performers of deeds and their deeds, and categorized them into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being in essence is a loser, except the one whom Allah shows mercy, guides, blesses him with Iman, the ability to perform righteous deeds himself and the ability to command others. The opposite of this person is the other one who is reduced to the lowest of the low, except those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).

[وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡر – and do righteous good deeds, enjoin one another to the truth and enjoin one another to patience]. This leads to the station of upright leadership and strength in the religion, just as Allah says:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, verses, lessons, signs, revelations, etc.)]. [Surah As-Sajdah. Verse 24] So, through patience and certainty upright leadership in religion is attained.

Patience is two types: Patience when facing what has decreed, such as calamities. Patience when fulfilling the divine legislated acts of worship has two aspects- commands and prohibitions. The fulfillment of commands is related to patience in intent and action [i.e. acts of obedience] and the second is related to patience in keeping away from what one intends and wants to do [i.e. persevere whilst keeping away from evil]. As for patience [when facing the calamities decreed by Allah], it is shared by both a believer and a disbeliever, a righteous person and a wicked sinner, and one is not rewarded if it is not connected to Iman [i.e sound belief] and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet [peace and blessings of Allah be upon him] said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward”. [Saheeh Al-Bukhaaree. Number 1284]

Allah [The Exalted] says: [ إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬ – Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise)]. [Surah Hud. Verse 11]

Allah [The Exalted] says: [بَلَىٰٓ‌ۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ – Yes, if you hold on to patience and piety]. [Surah Al Imran. Verse 125] Allah says: [وَإِن تَصۡبِرُواْ وَتَتَّقُواْ – But if you remain patient and hold on piety]. [Surah Al Imran. Verse 120]

Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety. So the level of one’s certainty in what has been divinely legislated determines the level of patience when facing calamities decreed by Allah (i.e. a person will return to what Allah has legislated in the divine revelation regarding how to deal with calamities).

Allah [The Exalted] says: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum. Verse 60]

Allah commanded the Messenger [peace and blessings of Allah be upon him] to exercise patience and not to be like those who do not have certainty due to lack of patience, because indeed their lack of certainty is due to their lack of patience, and they fear and frighten their people. Had they attained certainty and truth, they would have exercised patience – neither fear nor frighten others. So, the one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, so desires and lust fling him here and there just as the wind does with something light. And Allah’s Aid is sought! [6]

A Practice of The Companions – By Imam Al-Albaanee [may Allah have mercy upon him]

“When two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:[إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ ][ وَٱلۡعَصۡرِ] – (By Al-‘Asr (the time). Verily! The human is in loss….(i.e. the full Surah)]. Thereafter one would give Salaam to the other].

After quoting a few other narrations and then grading their authenticity, Imam Al-Albaanee [may Allah have mercy upon him] said: In these narrations is that one gives Salaam when departing (i.e. one gives Salaams to the other when departing after meeting). The other affair we benefit (from this report) is that the companions held onto this deed and that is the recitation of Surah Al-Asr (i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam) because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah by way of it; rather the only reason they did this was due to something established through Allah’s Messenger [peace and blessings of Allah be upon him] – either by way of a statement of his, deed or tacit approval. [7]

Footnote (I): The Imam stated: “If a person prefers what is deficient and will eventually cease to exist, then that is either because the virtue of (the afterlife) is not manifested to him or due to a lack of desiring what is more virtuous. Both these two states are an indication of weakness in Iman, intellect, and clear-sightedness, because indeed the one who desires the worldly life- the one who gives it precedence and is eager for it, either testifies that there is what is more virtuous and everlasting, or he does not testify. If he does not testify (i.e. that the Hereafter is more virtuous and everlasting), he is completely devoid of Iman; however if he testifies (i.e. that the Hereafter is more virtuous and everlasting) but does not give it precedence, then his intellect is corrupt and he has made an evil choice for himself. These two (testimonies) are inevitable and a servant cannot escape them, because giving precedence to the worldly life over the Hereafter is either due to corruption in Iman or due to corruption of one’s intellect, and in many cases, both of them are combined (in a person)”. [8]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [9]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [10]

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 Allah! 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. [11]

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [12]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [13]

[1] Sahih al-Jami 2234

[2] Translation of the “Explanation of the Three Fundamental Principles” By Shaikh Abu Talhah [may Allah have mercy upon him and his wife]

[3] An Excerpt from Miftaah Daarus Sa’adah page 61

[4] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased

[5] Al-Kalaam Alaa Mas’alah As-Samaa 404.

[6] At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88

[7] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309]

[8] Al-Fawaa’id page 137

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

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

[11] https://salafidawahmanchester.com/2025/03/25/guide-us-to-the-straight-path-an-overarching-need-of-a-lifetime/

[12] Irwaa al-Ghaleel 1/115

[13] https://salafidawahmanchester.com/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

The Greatest Pleasure in Both the Afterlife and the Worldly Life

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

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

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

The greatest pleasure in the afterlife is the pleasure of seeing Allah, Glorified be He and free is He from all imperfections, as it has been reported in the authentic hadith: “They [the people of paradise] will not be granted anything that is more beloved to them than seeing Him [Allah]”. This is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to possess knowledge and awareness of Him and the best thing in the afterlife is to see Him. [Majmu Al-Fataawa. 14/163]

The Impact of Worship In The Life of a Muslim
https://salafidawahmanchester.com/wp-content/uploads/2024/06/Impact_of_Worship_In_The_Life_of_a_Muslim.pdf

Caution against unmeasured speech and action

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

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

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

“Beware of Ghuluw (extremism exaggeration, or excessive zeal) in religion, for those who came before you were destroyed due to extremism in religion”. [1]

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

“Ghuluw is the act of exceeding the limit in something, by either praising or criticizing (dispraising) something beyond what it truly deserves, and similar actions.” [2]

The Messenger, peace and blessings of Allah be upon him, said: “The over-stringent ones are destroyed”. [3]

Imam An-Nawawi, may Allah have mercy upon him, said:

“They are those who exceed the Hudud [prescribed legislated Sharia limits] in their statements and actions”. [4]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that:

This applies to both speech and actions, and that in most cases some people in this state may become self-amazed and arrogant. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim. 2720] [6]

[1] Sahih Al-Jami 2680

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/289

[3] Sahih Muslim 2670

[4] Sharh Sahih Muslim. 16/180-220

[5]https://alathar.net/home/esound/index.php?op=codevi&coid=126682

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

Islam and the Worldly Sciences – a gift to fellow primary and secondary school teachers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Featured, Jahannam (Hell Fire), Jannah (Paradise), Literature, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Islam_and_the_worldly_sciences_final

Islam and the Worldly Sciences – By Imam As-Sadi, may Allah have mercy upon him

We praise and thank Allah for guiding us to the noble Salafi Methodology and acquainting us with both contemporary and earlier scholars of the Ummah. Several years ago, we encountered this enlightening treatise in Arabic. As we explored its contents, we recognised its significant value as a vital reminder, particularly in our capacities as educators in primary and secondary education. This is especially relevant for those teaching physical, natural, and social sciences, as it helps us maintain a clear focus on the Islamic approach to worldly knowledge for ourselves and our students. It is essential that we approach these subjects with a clear intention that aligns our religious goals with worldly aspirations that are pleasing to our Creator. Acknowledging that Islam provides a structured framework for assessing the merits and drawbacks of worldly sciences, grounded in the principles of divine revelation, is crucial. We pray that this treatise serves as a source of reflection and inspiration for both ourselves and our collegues.

The author, Imam Abdur Rahman Bin Nasir As-Sadi, may Allah’s mercy be upon him, addressed various issues with precision in this valuable treatise, which also showcased several social issues during his era.

He began by establishing a robust foundation, affirming that the words, judgments, and decrees of the Creator are indisputable. He then demonstrated how contemporary scientific understanding harmonizes with Islamic principles, bolstering his claims with evidence drawn from divine revelation and citing essential tenets to enhance his discourse. Furthermore, he cautioned against the perils of ignorance, which could lead to unfounded assertions and proposals regarding this matter.

He gracefully continued the dialogue, presenting compelling evidence of the extraordinary traits of the universe. This encompassed the awe-inspiring signs present in the cosmos and its inhabitants, all of which underscore the Creator’s perfect Names and Attributes. He encouraged deep contemplation of creation, drawing parallels from daily experiences such as nourishment, the intricacies of the digestive system, and the brilliance of human intellect. Through these insights, he illustrated how such reflections prompt believers to ponder, in contrast to materialists who fail to grasp these marvels in manner pleasing to their Creator. Moreover, he elaborated on the stages of fetal development, the unique qualities of living beings, and their innate guidance towards realising their purposes. All these phenomena are designed to inspire humanity to recognise their Creator and to harness the wonders of the universe for their own benefit.

He elaborated on the essence of guidance, which is rooted in the Quran and the Sunnah, complemented by the proofs provided to the Messengers. This divine guidance serves as a steadfast compass for both religious and worldly matters, with Islam being the final path. Abandoning this path renders true success in this life and the hereafter elusive. The discussion then shifted to the themes of reflection and consultation. After contemplating the Creator’s guidance, the vastness of the universe, and the extraordinary gifts granted for the benefit of creation, individuals either pursue these blessings or seek counsel when uncertain about the potential advantages and disadvantages. This method is designed to ensure well-being in both religious and worldly affairs, as directed by Allah and His Messenger.

He then addressed the materialists and atheists, whose perspectives on the universe stray from the guidance of the Creator and the path laid out by the Messengers. Their denial of the Creator, His bounties, and the purpose of existence inevitably leads to turmoil, disorder, and trials in this life, along with ruin in the afterlife. Following the resolution of this issue and the adept clarification of certain misconceptions held by materialists, the Imam redirects attention to the significance of righteousness and reform. These principles are essential for fostering positive human relationships, as explicitly detailed in divine law. At the heart of this righteousness lies the highest purpose, rooted in the purity of Islamic Monotheism and adherence to the path of the Messenger, which together form the bedrock of genuine well-being and social harmony.

Furthermore, he cited verses from the Qur’an to illuminate some of the general and specific matters of welfare, addressing both religious and worldly matters, thereby illustrating that the Religion comprehensively encompasses all elements essential to human well-being. At this juncture, it became imperative to draw a clear line between those who reject this sacred path and the faithful adherents. He criticised those who seek to diminish the religion by branding it as outdated, while also shedding light on various societal challenges, including the rule of law, punitive measures, and the social framework as prescribed by divine guidance, juxtaposing these with the adverse effects of deviating from such principles. Moreover, he delved into the subject of intellectual freedom and the potential repercussions that may ensue when it lacks the direction of divine wisdom from the Creator, who alone possesses perfect knowledge into what is truly beneficial or harmful for humanity across all facets of existence.

As the treatise approached its conclusion, the Imam emphasised a detrimental perspective held by materialists: their rejection of Al-Qadaa Wal-Qadar and their attempt to sever the connection between cause and effect from the Will and decree of the Almighty Creator. By reflecting on the opening of the treatise, one can discern how the Imam articulated that everything stated by the Creator embodies absolute reality, truth, and flawless guidance. He also vividly illustrated the Creator’s all-encompassing Will, perfect knowledge, wisdom, and capability in all that He has fashioned. Thus, a clear link emerges between the initial discussion of the Creator’s omnipotent Will and the concluding topic of Al-Qadaa Wal-Qadar. The materialists’ denial of this fundamental truth equates to a rejection of the Creator, His Actions, His signs, His blessings, and His guidance. In this light, the Imam addresses both the harmful consequences of dismissing Al-Qadaa Wal-Qadar and some of the misconceptions that materialists hold regarding this mighty pillar of Iman.

As the materialists boast of their achievements in worldly matters without expressing gratitude to the Creator for His boundless bounties, the Imam underscored the essence of authentic progress, moral reform, and intellectual advancement. Finally, he made a clear distinction between those worthy of emulation and those who are not, while also drawing attention to the grave peril posed by knowledge associated with those who have turned away from the Creator. These individuals, enamored by their earthly triumphs, mock divine guidance and hinder humanity from the righteous path of Allah. It is indeed challenging to fully encapsulate this analysis; rather, it is up to the reader to form their own conclusions as they engage with this treatise and reflect upon its content. We beseech Allah to bestow upon us awakened hearts that yearn for goodness and to enhance this desire throughout our lives. Amin.

Lastly, to aid the reader, we have included titles in the translation to clearly delineate the various topics discussed by the Imam. The Arabic text, even without headings or subtitles, is inherently clear to the reader.

And Allah knows best

Three blessings that inspire gratitude and kindness towards those in need

Written by Abdullah Jallow on . Posted in Contemporary Issues, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Ubaydullah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger, peace and blessing of Allah be upon him, said: “Whoever among you wakes up (in the morning) safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world”.

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

This hadith shows that those blessed with safety in the lands, physical health, houses to live in and daily nourishment have indeed been blessed with a complete blessing. Therefore, it is obligatory to thank Allah constantly. This hadith shows that what suffices a person’s needs are a bounty and a blessing for which he must thank Allah, The Mighty and Majestic. A person may strive to gather a lot of wealth, but he is created to worship of Allah. If a person does this, he will achieve and attain success, but if not, he will fail and incur loss. Therefore, is there one who will receive admonition?!

This hadith shows that to be blessed with safety in one’s religion, honour, wealth and blood is valuable. [Footnote a] These are from those things whose fulfilment in a society will bring about a good life and security. But if security is not present, chaos will unravel in the society – the powerful people will overpower the weak and the oppressor will overpower the oppressed, thus there will be an evil circumstances and maybe evil consequences. Therefore, any society or land that has been bestowed a ruler among the Muslims and granted security in a region under his ruler-ship, it is obligatory to obey him and should be aided by the other lands as much as one is able. [Footnote b] And what is observed as a fact in relation to this is that whoever is blessed with enough food and drink, a dwelling place, means of transportation, security in his place of residence and good physical health, it is as if he has been given the entire world. Therefore, he should be thankful to Allah, The Mighty and Majestic, for that until he meets Allah. [1]

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

Blessings are three types: an attained blessing that is known to the person, a blessing he is waiting for and hopes to attain, and a blessing he has, but unaware of it. If Allah wants to complete His favour on a person, He acquaints the person with a blessing that is present and blesses him with the ability to be thankful through which the blessing is retained, thus, it does not depart. This is because blessings depart through sin and they are retained through thankfulness (or gratitude). Then Allah blesses him with the deeds through which he secures the awaited blessings, help him to overcome obstacles in the path and guide him to avoid them. So, the blessings comes to him in the most complete way and Allah acquaints him with the blessings he possess, but was unaware of them. It has been reported that a bedouin said Harun Ar-Rashid: “O chief of the believers! May Allah secure the blessings in your possession due to your constant gratitude, fulfil the blessings you hope for due to your good thoughts about Allah and constantly being obedient to Him, and acquaint you with the blessings which you have, but unaware of them, as a result of which you do not thank Him for it”. Harun was amazed by this speech and said, “Excellent indeed is that which he has classified”. [2]

A Supplication Before Bedtime

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَآوَانَا فَكَمْ مِمَّنْ لاَ كَافِيَ لَهُ وَلاَ مُئْوِيَ

All praise is due to Allah Who fed us, provided us drink, sufficed us and provided us with shelter, for how many people there is none to suffice and none to provide shelter. [Saheeh Muslim Number 2715]

In this supplication, there is a reminder for the Muslim before he goes to bed regarding the end of the day and the hours that have elapsed during which Allah provided him with food, drink and shelter, while there are a number of people who could not find food as a source of nourishment or drink to quench their thirst, or clothing to clothed themselves, or a dwelling place. Therefore, whoever Allah blesses with food and drink, sufficed him, it is obligated to him to acknowledge the blessings of Allah and consider it as something great indeed. This is because being grateful for the blessings Allah has bestowed on you is a means to retaining and increasing those blessings. Allah, The Most High, said:

[وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ -And (remember) when your Lord proclaimed: “If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe]. [14:7] [3]

We ask Allah:
اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ،
وَحُسْـنِ عِبـادَتِـك

O Allah, help me to remember You, to thank You, and to worship You in the best manner. [3] [Footnote c]

——————————————–

Footnote a:

Wellbeing

Footnote b:

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

Footnote c:

Gratitude and Remembrance of Allah, Recalling Allah’s Favours or Fluanting, Pursuing Virtuous Leadership or Self-aggrandisement

[1] An Excerpt from “Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad”. 1/335

[2] An Excerpt from “Al-Fawaa’id”. page 250

[3] An Excerpt from Fiqh Al-Ad’iyah Wal-Ad’kar 3/79

Violence is most likely to breed more violence – Reminder to Cookie Schwaeber-issan

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Allah [The Exalted] said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative.

Imam As-Sadi, may Allah preserve him, said:

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [Tafsir As-Sadi]

It is incumbent upon Cookie to ensure that both perspectives are represented when discussing events. Regardless of the validity of the report, it is disheartening to witness children being exposed to one of the most heavily armed armies in the world, especially when the reasons behind this conflict are well known. At the same time, while these children are in need of people who will teach them the correct methodology in order to safeguard their lives and well-being, there are also some Zionists who have a greater need of being educated to abandon their path. Please refer to the link below for more information.

Must take a look at what is happening in their own backyard first