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(1) Brief Reflection On Surah Al-Qamar

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

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

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

We find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فهل من مذكر – Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous. [1]

Allah said:

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

The (Last) Hour (in which the heavens and earth will perish) has drawn near (while they continue to mock and reject) and the moon has been split (as a sign for them).

Allah informs that the Hour, which is the Day of Judgment, has drawn near and its time has come. Despite this, the disbelievers continue to deny it and remain unprepared for its arrival. Allah shows them great signs that indicate its occurrence, signs that would convince people in similar situations. One of the greatest signs demonstrating the truth of what Muhammad Ibn Abdullah, peace and blessings of Allah be upon him, brought is that when the disbelievers asked him to show them miraculous signs that would prove his truthfulness, he, peace and blessings of Allah be upon him, pointed to the moon by the will of Allah, and it split into two halves, one half landing on Mount Abu Qubais and the other on Mount Qu’ayqi’aan. The polytheists and others observe this great sign present in the skies, which creation cannot falsify or distort.

وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ

And (even) if they see a sign (as great as the splitting of the moon), they turn away and say (with arrogant transgression): “This is fleeting magic (whose effect will soon expire) (or: This is powerful magic superseding all other magic).”

They witnessed something unlike anything they had ever seen before, nor had they heard of anything similar event related about any of the messengers before him. They were astonished by this, yet Iman did not enter their hearts, and Allah did not will good for them. Instead, they resorted to their dumb-foundedness and transgression.

Muhammad has bewitched us, “however, the proof to establish this would be that you ask those who come to you from their travels because if he bewitches you, he wouldn’t be able to bewitch those who are not present like you are”. So they questioned everyone who arrived, and they informed them that it indeed happened.

They said: [سِحْرٌ مُسْتَمِرٌّ – This is fleeting magic]- Meaning, “Muhammad bewitched us and others”. This is a falsehood that only fools and the most misguided and misguided in intellect can accept. This is not just a denial of this sign alone; but every sign that came to them because they were ready to respond to any sign with falsehood and rejection. Due to this, Allah said:

وَإِنْ يَرَوْا آيَةً يُعْرِضُوا

And (even) if they see a sign (as great as the splitting of the moon), they turn away and say (with arrogant transgression)…

The pronoun did not refer to the (specific incident regarding the) splitting of the moon, thus Allah did not say, “And if they see it,” but rather Allah said:,

“And if they see a sign, they will turn away.” Their intention is not to follow the truth and guidance, but rather to pursue their desires.

وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ

And they belied (the Prophet and what they saw with their own eyes) and followed their (futile) desires (which Satan beautified for them), yet every matter has its established purpose and outcome (or: every matter decreed leads to good for those who do good and evil for those who do evil)].

If their intention had been to follow the guidance, they would have certainly believed and followed Muhammad, peace and blessings of Allah be upon him, as Allah showed them, through Muhammad, clear signs, proofs, and decisive evidences that indicated Allah’s Perfect Lordship, Perfect Names and Attributes and His sole right to be worshipped and goals of divine law.

وَكُلُّ أَمْرٍ مُسْتَقِرٌّ

“yet every matter has its established purpose and outcome”.

Meaning, so far, the matter has not reached its conclusion, and it will eventually come to an end. The believer will enjoy the gardens of paradise, along with Allah’s forgiveness and pleasure, while the disbeliever will face Allah’s wrath and punishment forever.

وَلَقَدْ جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ

And there has already come to them of news (regarding past disbelieving nations in this Qurʾān) wherein there is (sufficient warning) to prohibit them (from their disbelief and associationism)].

Allah stated, clarifying that they lack a true intention and do not follow guidance. [وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ – And there has already come to them news (regarding past disbelieving nations in the Quran) – Meaning, the news of both past and future events and clear miracles; [مَا فِيهِ مُزْدَجَر – wherein there is (sufficient warning) to prohibit them (from their disbelief and associationism)]- Meaning, a warning that deters them from their Ghay (deviation from upright conduct) and Dalaal (misguidance in knowledge and Creed). [Footnote a]

[حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ – The conveyance of this news is) far-reaching wisdom (from Allāh, to guide some and establish His proof against others)—but warning (or: warners) avails them not (since their hearts have been sealed due to their rejection of His Signs)].

Meaning, in order to establish a proof against the opponents, leaving no one with an excuse before Allah after the sending of the messengers.

فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُّكُرٍ

So turn away from them (O Muḥammad) (for they have waiting for them) a Day (when) the Caller calls them to a terrifying thing (of resurrection, accountability and recompense)]

Meaning: Allah said to His Messenger, peace and blessings of Allah be upon him: It has become evident that there is no means to guide those who deny the truth. Therefore, the only course of action left is to turn away from them and distance oneself. Anticipate a momentous day filled with great terror, which will occur when the angel Israafeel, peace be upon him, blows the trumpet by way of which the dead exit their graves for the Day of Judgment. This event will be of such a dreadful nature that creation itself will find it unimaginable, as there has never been a sight more horrifying or painful. [2]

To be continued…InShaAllah

[1] An Excerpt from “Sharh Usul Fee at-Tafsir” page 347

[2] An Excerpt from Tafsir As-Sadi

Al-Istikhārah: Following the Sunnah Without Myths

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

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

Hisham Bin Urwah, may Allah have mercy upon him, said:

“Do not ask the people what they have initiated (or innovated in the religion), for indeed they have (already) prepared answers for it, rather, ask them about the Sunnah because they do not know it”. [a]

 

What is Al-Istikhaarah?

It is widespread amongst some people that Istikharah and seeking the best outcome in an affair necessitates that one goes to the astrologers and soothsayers. This is contrary to what is found in the Islamic legislation; rather Istikhaarah and seeking the best outcome in an affair is that one performs two optional Rak’ats and then supplicate with the legislated supplication. Jaabir Bin Abdillaah [may Allaah be pleased with him and his father] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] used to teach us the way of doing Istikhaarah (i.e. to seek guidance regarding an affair) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer two rak`ats other than the obligatory (five daily prayers) and then say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

Allaahumma Innee Astakheeruka Bi ilmika Wa Astaqdiruka Bi Qudratika Wa as’aluka Min Fadlika, Fa innaka Taqdiru Wa laa Aqdir, Wa ta’lamu Wa laa A’lam, Wa anta Allaam Al-Ghuyoob. Allaahumma Fa in kunta ta’lamu haadhaa Al-amru [at this point you mention the affair about which you are seeking guidance]; then you continue and say: khayran lee Fee Aajil Amri Wa Aajilihee [or you say: Fee Deenee wa Ma’aashee wa Aaqibati Amree], Faqdurhu lee Wa Yassirhu lee Thumma Baarik lee Feehi. Allaahumma Wa in kunta ta’lamu Annahu Sharrun lee Fee Deenee wa Ma’aashi wa Aaqibati Amree [or you say: Fee Aajili Amree wa Aajilihee], Fasrifnee anhu wasrafhu Annee Waqdur lee al-khayr haythu kaana thumma Radinee bihee.

English Translation: O Allah! I seek the counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet [peace and blessings of Allah be upon him] added that then the person should mention his (or her) need [i.e. the affair or task]. [Al-Bukhari 1162] (1)

After Istikharah, one can also seek the advice of upright people who are capable of giving advice in the matter. Al-Hasan al-Basri, may Allah have mercy upon him, said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them”. Then he recited (the statement of Allah): [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation.] [Ash-Shuraa. 38]

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

Allah, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allah be upon him, to consult his companions in some matters. Allah, Glorified be He and free is He from all imperfections, said:

[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah]. [Aal Imran. 159]

He is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice) given by that person, then he makes a choice –either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults does not regret and the one who performs Istikharah will not fail (to achieve what is good)”. Both Istikharah and consultation are legislated and a lot of good is achieved through them, as opposed to when matters are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (2)

The One Consulted Must Fear Allah And Give Sincere Advice

Abu Hurairah, may Allah be pleased with him, said that the Messenger, peace and blessings of Allah be upon him, said, “The consultee is in a position of trust”. [Sahih Abi Dawud. 5128]

The Consultee is the one whose opinion is sought after regarding an affair of Maslahah [i.e. something that will bring about benefit and repel harm]. He is in a position of trust with regards to what is asked and it is not permissible to deceive the one who consults by concealing the matter that would bring about benefit. [Mirqat Al-Mafaateeh Sharh Mishkat Al-Masaabih. 4/259. Hadeeth 5062]

This hadeeth is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. (3)

 

A Myth

In some African countries, especially in Gambia, some people believe that one should either go to someone who is more pious or someone who is ‘Ya Bupa’ (i.e. someone who they claim or believe can see hidden matters, or has knowledge of the unseen or matters would be revealed to him in a dream) – to perform Istikharah on their behalf!  Allah said:

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.

In his explanation of the above Ayah, Imam Ash-Shanqeetee, may Allah have mercy upon him, presented a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and angels- do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

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

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

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

Prophet Yaqub, peace be upon him, lost his eye sight due to grieving for Yusuf, peace be upon him, while he was in Egypt. He did not know anything about Yusuf until Allah reveal news about him.

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

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

He did not know the reality of the affair until Allah informed him, saying: “O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant. And indeed Allah, The Most High, also stated in Surah Hud about Nuh that he said to his people:

[وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

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

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

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

And Allah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(4)

The Magicians and The Shayaateen

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “When Allah has ordained some affair in the Heaven, the angels beat with their wings in obedience to His statement, which sounds like a chain dragged over a rock.” (`Ali and other sub-narrators said, “The sound reaches them.”) “Until when fear is banished from their (angels) hearts, they (angels) say, ‘What was it that your Lord said? They say, ‘The truth; And He is the Most High, the Most Great.’ (34.23) Then those who gain a hearing by stealing (i.e. devils) will hear Allah’s Statement:– ‘Those who gain a hearing by stealing, (stand one over the other like this). (Sufyan, to illustrate this, spread the fingers of his right hand and placed them one over the other horizontally.) A flame may overtake and burn the eavesdropper before conveying the news to the one below him; or it may not overtake him till he has conveyed it to the one below him, who in his turn, conveys it to the one below him, and so on till they convey the news to the earth. (Or probably Sufyan said, “Till the news reaches the earth.”) Then the news is inspired to a sorcerer who would add a hundred lies to it. His prophecy will prove true (as far as the heavenly news is concerned). The people will say. ‘Didn’t he tell us that on such-and-such a day, such-and-such a thing will happen? We have found that is true because of the true news heard from heaven.” The above hadith is also narrated by Abu Huraira, starting: ‘When Allah has ordained some affair…’) In this narration the word foreteller is added to the word wizard. (5)

[a] Khutbah Al-Kitab Al-Mu’ammal Li Ar-Radd Ilaa Al-Amr Al-Awwal page 163

[1] Al-Haqeeqah Ash-Shar’iyyah Fee Tafseer Al-Qur’aa Al-Adheem Was-Sunnah An-Nabawiyyah. Page 95

[2] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285.

[3] Awnul Ahadis Samadi, Sharhu Al-Adab AlMufrad. 1/283. Hadeeth Number 256

[4] An Excerpt from ‘Tafseer Al-Qur’an Bil-Qur’an Min Adwaa Al-Bayan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)

[5] Al-Bukhari 4701

The Best Garment and Safeguard Is Taqwa

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, Featured, 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.

Allah, The Exalted, said:

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the Libas at Taqwa (raiment of piety), that is better. Such are among the Ayat (proofs, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Al-A’raf. 26]

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

Allah informed us that the Libas at-Taqwah (the raiment of piety) is far superior to wealth, leadership, and outward beautification. Allah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allah granted mankind two types of beautifications: beautification of the body by way of clothing and beautification of the heart by way of piety- outward beautification and inner beautification, outward perfection and inner perfection”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, supplicated:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

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

The first image is called Al-Khalq and the second is called Al-Khuluq with the vowel Dammah on the letter khaa and laam. The human being is made up of these two images. There are people whose visible image and manners are beautiful, such as Allah’s Messenger, peace and blessings of Allah be upon him, and those Muslims whom Allah has blessed with it. There are those whose visible image is evil and their manners are evil, and this one is the most repugnant of people. There are people whose visible image is unsightly and the people do not consider him to be anything (i.e. give him no importance), but his unseen image is good. This person is also good and his unsightly appearance does not harm him if what is concealed in him is good. There are people the opposite and that is one whose visible image is good looking and his unseen image is ugly. This person resembles a hypocrite, and Allah’s refuge is sought. This person is repugnant. The Prophet, peace and blessings of Allah be upon him, supplicated for the two things: the beautiful visible image and beautiful unseen image, so he said:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

He was the most perfect person in his visible image and manners. Therefore, in this regard one has to follow the example of the Messenger, and that a Muslim supplicates to Allah with this supplication. He does not consider himself perfect and says, “I don’t have shortcomings”, but rather he turns to Allah by asking for the beautification of his visible image and unseen image. And Allah knows best”. [2]

Imam Adh-Dhahabee, may Allah have mercy upon him, stated in the biography of Abdul Azeez Bin Yahyaa Al-Kinaanee Al-Faqee, may Allah have mercy upon him, that he had an unsightly appearance. Abee Aynaa said, “Abdul Azeez came to Al-Mamoon (i.e. the Khaleefah) and his appearance was very unsightly, so Abu Ishaaq Al-Mutasim laughed”. He (Abdul Azeez) said, “O leader of the believers! Why is this person laughing? Indeed Allah did not choose Yusuf, peace be upon him, due to his handsomeness; rather He chose him for His religion and clarification (of the truth)”. Al-Mamoon laughed and was amazed by him. [3]

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

The Qur’an contains numerous verses and the Sunnah includes several narrations that emphasise these positive outcomes, and that fear of Allah and righteous deeds lead to happiness in both this life and the hereafter. Allah, The Mighty and Majestic, said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [Al-A’raf. 96]

The noble verse highlights the connection between worship and the positive outcomes in a Muslim’s life. Those who fear Allah and have faith in Him will be rewarded and provided for by Allah in this world. Blessings from the heavens and the earth, such as rain, vegetation, and treasures, will be bestowed upon them. Allah (The Mighty and Majestic) states about the people of the Scripture:

وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ

And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them, and from underneath their feet. [Al-Ma’idah 66]

The content of these two verses regarding the inhabitants of the towns and the followers of the scripture pertains to the worldly reward for those who have faith in Allah and are mindful of Him. As for the reward in the Hereafter for the believers and the God-fearing,

Allah said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ

And if only the people of the Scripture had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [Al-Ma’idah 65]

Allah, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth).

This verse signifies an act of devotion, and Allah subsequently highlights its positive outcomes:

يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا

He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement.

Indeed, being guided towards righteous and correct actions and having one’s sins forgiven in the afterlife are positive results of worship. This noble verse highlights the positive outcomes of acts of worship in both this worldly life and the afterlife. In this life, Allah will guide individuals towards righteousness and goodness, enabling them to make sound decisions and follow the path of Allah with clarity. In the afterlife, Allah will grant forgiveness for sins and erase all evil deeds. Allah, The Mighty and Majestic, also said:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا
وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.

This noble verse affirms that fear of Allah and worshipping Him alone, along with adhering to His commandments and abstaining from what He has prohibited, will rescue an individual from challenging and arduous circumstances. Furthermore, Allah bestows sustenance upon those who obey and revere Him from unexpected sources beyond their imagination. Allah said:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا

And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.

Indeed, as a result of fearing Allah, one can experience the ease of their affairs. Allah will simplify their journey toward righteousness and unveil paths that bring joy and contentment in both this world and the hereafter. Allah said:

وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا

And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward”. This pertains to the rewards in the afterlife that are attained through one’s fear of Allah.

Allah, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty.

The verse shows that those who fear Allah and obey Him and His Messenger will be given the ability to differentiate between right and wrong. They will follow Allah’s path with clarity and guidance in this life. In the next life, Allah will erase their sins and forgive them. Also, in the latter portion of the verse addressing the proper conduct when it comes to loans and debts, Allah (The Most High) says:

وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ

So be afraid of Allah, and Allah teaches you. [4]

 

Allah, The Most High, said:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime.

[وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا – And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.

He emphasises what he says [وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ – and he calls Allah to witness as to that which is in his heart]: Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this is the case regarding the believers- those who are not hypocrites. And due to this Allah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents] [5]- Meaning, extremely quarrelsome based on falsehood. [6] When you disagree with him, you’ll find him to be the most quarrelsome, bigoted, and difficult person to deal with, as well as the ugly characteristics that result from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people. [7]

[وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief]: Ibn Abbas said, “When he becomes angry”, Al-Hasan said, “When he turns away from the statement he made” [8] or when he gains the upper hand and possesses authority [9], [سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا – his effort in the land is to make mischief therein]- Meaning, by way of disbelief and oppression. [10] When this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetation, fruits, and livestock decrease and become little due to evil deeds. [11]

[وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – and Allah likes not mischief]: Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This Ayah contains proof regarding the fact that the statements uttered by individuals are not proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty: [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ -he is led by arrogance to (more) crime]. So, he combines disobedience to Allah and arrogance towards the sincere advisers. [12]

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

This is the state of many a person when it is said to him, “Fear Allah”, he is led by arrogance and then says, “Am I a disobedient person; am I a criminal?! You fear Allah”. But there is one who when it is said to him, “Fear Allah”, he is shaken and what he holds in his hand drops out of fear of Allah [The Mighty and Majestic]. This person is from the people of piety and those who are truly acquainted with the reality of affairs; but as for the second person, he is one led by arrogance, and Allah’s Refuge is sought. He is led by arrogance to sin and then would say, “I have not done anything!” “What have I done to the extent that you tell me to fear Allah?!” We say to this person, “You are not more fearful of Allah than the Messenger of Allah, peace and blessings of Allah be upon him. Indeed, Allah said to him in the beginning of [Al-Ahzab]:

[يَـٰٓأَيُّہَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ   – O Prophet! Fear Allah]; and in the final section of the Surah, Allah said: [يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا – O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. This includes everyone, even the Prophet, peace and blessings of Allah be upon him. [13]

Abu Al-Darda, may Allah be pleased with him, stated:

“The essence of piety is that a servant of Allah fears Allah to the extent that they avoid even the weight of a mustard seed of sin, even leaving some things they perceive as permissible out of fear that they may be forbidden, so that it serves as a barrier between them and what is unlawful.” [14]

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

“Indeed, the people deliver their speeches effectively and suitably, however, the one whose words align with their actions is the one who has truly attained their share of goodness, while the one whose speech contradicts their actions has only rebuked himself”. [15]

We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]

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]

[1] An Excerpt From ‘Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim. 1/383-384

[2] An Excerpt from “Tasheelul Ilmaam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam”. 6/318-319

[3] Tarikh Al-Islam 17/231

[4] An Excerpt from  أثر العبادات في حياة المسلم page. 15

[5] Tafseer As-Sadi

[6] Roohul Ma’aanee by Imaam Al-Aloosee

[7] Tafseer As-Sadi

[8] Zaadul Maseer

[9] Roohul Maaanee

[10] Zaadul Maseer

[11] Tafseer As-Sadi

[12] Tafseer As-Sadi

[13] An Excerpt from at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 264

[14] Hilyah Al-Awliyaa 1/212

[15] Al-Fawaa-id by Imaam Ibnul Qayyim page 218

A Profound Parable: Surah Ar Ra’d Verse 17

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

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

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. [Ar-Ra’d 17]

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

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals.

Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second group of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

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

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83
[2] An Excerpt from Tafsir as-Sadi, slightly paraphrased

Very few people understand this parable – Al Hasan Al-Basri

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

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

 Allah, The Most High, said:

 أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Would any of you love to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought. [Al-Baqarah. 266]

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

“By Allah! Very few people understand this parable. A very old man whose body is weak and his children are many would be very much in need of his garden. By Allah! One of you would be more in need of his deeds when he is cut off from this worldly life”. [i.e. death]

It has been reported in Sahih Al-Bukhari that one day Umar, may Allah be pleased with him, said to the companions: “What do you think about this verse [أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ – Would any of you love to have a garden]?” They replied, “Allah knows best”. Umar became angry and said, “Either say that you know or say that you do not know”. Then Ibn Abbas, may Allah be pleased with him and his father] said, ”O chief of the believers! I have something in my mind to say about it”. Umar said, ”O son of my brother! Say, and do not underestimate yourself”. Ibn Abbas said, ”In this verse there has been put forward a parable regarding deeds’. Umar said, ”What kind of deeds?” Ibn Abbas said, ”Regarding deeds”. Umar said, ‘This is an example of a wealthy man who does good deeds out of obedience to Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost”. (a)

This narration shows Ibn Abbas’s strong understanding and the precedence Umar gave him even when he was young. This hadith also shows a scholar motivating his student to speak in the presence of those older than him if he knows that the young one is worthy of it, in order to encourage him, broaden himself (in understanding) and make him desirous of knowledge. (b) Umar stated that Allah sent this wealthy person a Shaytan and he lost all his good deeds.

So Allah said: [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love]; This statement is more profound than a negation and prohibition, just as when you see someone committing a repugnant deed, so you say to him, “A sensible person would not do this! Would someone who fears Allah and the Hereafter do this?!”. [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love] is more profound [or intense] in showing one’s rejection than saying, “Would you want”, because love and wish in this situation is more repugnant and evil than just wanting.

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬

 Would any of you love to have a garden with date-palms and vines?

 These two (fruits) have been specifically mentioned because they are the most valuable and they contain more benefits, for indeed they are a source of food, nourishment, medicine, drink and fruitage – whether sweet or sour, and are eaten when moist or dry. Their benefits are numerous indeed. The people differ regarding which of the two is better and more beneficial. Some say the date palm and others say the vine, and each group provided proofs to establish their statement, and we have mentioned this in another place [i.e. in another book]. In summary: This affair differs based on different countries, for indeed Allah made it a common affair in a way that one of them does not dismiss the authority of the other. The date palm – when in its most favourable land and place- is better and more beneficial than the vine in that place; and the vine – in its suitable land and habitat – is better than the date palm in there. And Allah knows best.

The intent is that these two types of fruits are the noblest and the best of fruits, so a garden that has both of them would be the best of gardens. In addition to this, rivers flow under this garden, which makes it more perfect and greater in status. And in addition to this, there’s no absence of other types of fruits in this garden which one desires; rather there are all types of fruits therein; however most of its produce and its main purpose is for the date palm and vines. Allah said:

ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ

 And all kinds of fruits for him therein.

And similar to this statement is also the statement of Allāh:

وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا

And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields).

 كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا

 Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them]. [وَكَانَ لَهُ ۥ ثَمَرٌ۬ – And he had property (or fruit)… ][Al-Kahf. 32-34]

 Then Allah said about this garden [i.e. the one mentioned in Baqarah 266]: [فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ – then it is struck with a fiery whirlwind, so that it is burnt]. Al-Kahf 42] [وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا – So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises].

Then Allah said: [وَأَصَابَهُ ٱلۡكِبَرُ – while he is stricken with old age]. This shows his great need of this garden, and his heart’s attachment to it can be seen in various ways (as follows): Indeed, he has reached very old age and cannot earn or engage in trade, the son of Adam increases in eagerness for things when he gets older, he has children, so he is eager that his garden should remain because both him and his children are in need of it, his children are weak and they are a burden on him – neither do they benefit him with their strength nor their deeds, and he is responsible for their livelihood because they are weak and incapable [of doing anything]. This is the great extent to which his heart is attached to this garden and the great need him and his children have of it. So, when you truly perceive this situation and this need, then what will be the calamity if his garden is stricken by a fiery whirlwind and burns it. By Allah! Indeed, Al-Hasan Al-Basri spoke the truth (when he said), “Very few amongst the people understand this parable”. And due to this, Allah notified us regarding the greatness of this parable and prompted the hearts to reflect upon it due to their great need of it. Allah said:

كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.

If a truly sensible person was to ponder upon this parable and took it as a guide for his heart, it would suffice and heal it. So, if a person was to perform deeds of obedience to Allah, but then followed it with that which nullified it due to disobedience to Allah, it would be like the fiery whirlwind that burnt the garden. [An Excerpt from Tareequl Hijratayn pages 456-458. Publisher Dar Ibn Rajab 2nd edition 1421AH (2001)]

Question: Why does this misguidance occur?

Answer: It occurs based on Allah’s Perfect and Just Decree, as recompense for one’s wickedness (c); due to a hidden plot in one’s heart (d), due one turning away from guidance and behaving as if he does not know Allah’s guidance (e); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allah intends by way of it, so Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally (f); because none submits to Allah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allah will never abandon him. (g) Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allah. We do not know what was in the hearts of those who deviated, so Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. (h)

 The Balance Between Fear and Hope 

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

Imam Ahmad, may Allah have mercy upon him] said, “It is obligated to a person that his fear and hope are the same because if one of them is more than the other he is destroyed”. Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person; if one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [Sharh Hilyah Talib Al-Ilm. page 35-36]

[a] Sahih Al-Bukhari. 4538

[b] Fath Al-Bari Sharh Sahih Al-Bukhari. 8/254

[c] Tafsir As-Sadi, Surah Israa. 5

[d] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imam Muhammad Ibn Salih Al-Uthaymin)]

[e] Zaad Al-Maseer. Tafseer Surah Az-Zukhruf Averse 36

[f] Al-Jawaab Al-Kaafee 136-137

[g] Sharh Arba’een page 88. 1st edition. 1424 (2003)

 [h] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Al-Allamah Salih Aala Ash-Shaikh

 

 

 

 

 

 

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

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, 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 Essence of a Good and Beneficial Life

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

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

Before beginning this article, we remind the reader that the verses regarding Jihad and the statements of the scholars are not cited in isolation, rather, they must be understanding in the context of its rules, conditions, and etiquettes. To assist with this, clear details have been provided in a this link from an article by Shaikh Abu Khadeejah, may Allah preserve him, based on the clarifications of the noble Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him. It is therefore imperative that readers consult this link, so that the statements on Jihad are not misconstrued or misunderstood out of context in our era.

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

To proceed:

Alla,  The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [Al-Anfaal 24]

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

This Ayah comprises some matters and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, thus, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (i.e. eats, drinks and fulfils desires while devoid of the sound faith that enables a person to distinguish between guidance and misguidance).

A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), even if they have passed away (i.e. their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life].

Mujahid, may Allah have mercy upon him, said: Meaning, the truth”.

Qatadah, may Allah have mercy upon him, said:

Meaning, this Qur’an in which (there) is life (upright guidance), safety and protection in the life of this world and the hereafter”.

As-Sa’dee, may Allah have mercy upon him, said:

Meaning, Islam. They were given life (upright guidance) through it after being dead (completely misguided) through disbelief.

Ibn Ishaq, may Allah have mercy upon him, said that Urwa Bin Zubayr, may Allah have mercy upon him, said:

Meaning, through Jihad, Allah gave you might after being subdued, powerful after being weak and protected against your enemy after being overpowered by them.

All these interpretations are of a singular reality, and that is to fulfil what the Messenger, peace and blessings of Allah be upon him, conveyed – outwardly (deeds) and inwardly (sound belief in the heart).

Al-Farraa’i, may Allah have mercy upon him, said:

“If you are called to that which gives life” means when you are commanded to perform Jihad against your enemy.

He intends that the believers become strong through Jihad, and if they were to abandon Jihad their authority would become weak and their enemy would gain an advantage over them. Jihad is one of the greatest (acts of worship) through which they are given life in the worldly life (enabled to establish and follow the upright religion), in the Barsakh (life of bliss in the grave) and in the Hereafter (a life of bliss in paradise). As for the worldly life, their power and domination over their enemy is by way of Jihad. [Footnote a: Must refer to the link at the end about Jihad in our era for proper understanding]

Regarding the Barsakh, Allah said:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision]. [Al-Imran. 169]

As for in the Hereafter, indeed the share of the Mujahidin and Shuhadaa with regards to life and bliss would be greater than that of others. For that reason, Ibn Qutaybah, may Allah have mercy upon him, said regarding Allah’s statement: [لِمَا يُحْيِيكُمْ -To that which will give you life] means martyrdom. Some of the Mufassirun said that it means Paradise because it is the abode of the eternal good life.

The Ayah includes all these (things) because Iman, Islam, the Qur’an and Jihad give the hearts a good life (upright guidance) and perfect life in Paradise, and the Messenger is a caller to Iman and Paradise, therefore, he is a caller to life in the life of this world and the Hereafter.

The life of the body enables a person to be conscious of what benefits and harms, so he chooses that which benefits over what harms him. When deprived of this, he is affected by pain and weakness. Due to this, the life of the sick person, the grief-stricken, the one afflicted with anxiety, distress, fear, poverty and humiliation is inferior to the life of the one protected from that.

The life of one’s heart and soul enables a person to distinguish between truth and falsehood, misguidance and guidance, so, the person chooses the truth and not its opposite. This life benefits him with the strength to distinguish between benefit and harm in issues of knowledge, intent and action; benefits him with the strength of Iman, intent, love for the truth and the strength to abhor falsehood. Therefore, self-consciousness, discernment, love and aversion are (judged in accordance with) what one possesses of this life (of the heart and soul), just as the body that is alive is (judged in accordance with) its self-consciousness and perception of what is of benefit and what brings about pain.

The (first) is about the life of the body and the (other one) is about the life of the heart. And just as the human being cannot have life (physically) until the Angel blows the soul into him – because prior to this, he was lifeless; also, is the life of his soul and heart until the Messenger conveys to him the revelation. Allah said:

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

He [Allah] sends down the angels with [Rooh (i.e. revelation)] of His Command to whom of His slaves He pleases (i.e. the chosen Messengers)]. [16:2]

Allah said:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. [42:52]

[Life of the body begins] through the angel sent by Allah to blow the soul into a person and the life of [upright guidance for the heart through] the advent of the human Messenger. So, whoever receives the Ruh [i.e. the soul] brought by the Angel Messenger and the Ruh [i.e. revelation conveyed by the human Messenger] will receive two types of life. The one who receives the Ruh [soul], but not the [other Ruh (the revelation conveyed by the human Messenger)] will receive one type of life and miss the other. Allah said:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا

Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out? [6:122]

Therefore, he is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbas, may Allah be pleased with him and his father, and all the Mufassirun said that such a one [i.e. the one who is guided] used to be an unbeliever, then Allah guided him.

And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of (things) and one of them is that he walks amongst the people with light, while the people are in darkness, thus, his example and theirs is like that of a people who got lost during nightfall and could not find their way, while he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second is that he walks amongst them with his light, so they borrow from it due to their need for it. The third is that he walks with his light on the day of judgement on the bridge of as-Siraat, while the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaq.

And regarding Allah’s statement:

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

The first explanation of this statement is: it is well known that Allah is the one who intervenes between the believer and disbelief, between the disbeliever and Iman, between the people of obedience and their disobedience to Him, and between the people of disobedience and their obedience to Him. This is the saying of Ibn Abbas and the majority of the Mufassiroon.

The second explanation is: Allah is close to the heart of the human (by His All-Encompassing Perfect knowledge) and no secret is hidden from Him. This was mentioned by Al-Waahidiy from Qatadah. It appears that this statement (reported from Qatadah) is more in conformity with the context because the basis of this Istijabah [i.e. responding to the call of Allaah and His Messenger] is through the heart. A bodily response is of no benefit without the response of the heart because Allah comes between a person and his heart and knows whether the person has responded to Him with his heart or hides the opposite of that.

With regards to the first statement (i.e. the statement of Ibn Abbas and the majority of the Mufassirun), it is the fact that if one turns away (i.e. refuses to respond to the call of Allah and His Messenger), he will not be safe, thus Allah comes between him and his hearts as a punishment because he abandoned (this response) after the truth had been explained and made clear. So, he will be like what (has been mentioned) in the statement of Allah:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time. [6:110]

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before. [62:5]

This Ayah (Al-Anfaal 24) is a warning against (failing to respond) with the heart even if a response had been through the limbs. [(1)]

[Footnote a]: https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[(1)]: Al-Fawaa’id. pages 140-144

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, Articles, 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.

empty concrete road covered surrounded by tall tress with sun rays

Lush and Delightful, But a Trial: Heartfelt Narrations and Admonitions on Prosperity, Satisfaction, and the Reality of the Afterlife

Written by Abdullah Jallow on . Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Qays, may Allah have mercy upon him, narrated: I heard Khabbab, may Allah be pleased with him, who had branded his abdomen with seven brands, saying.

“Had Allah’s Messenger, peace and blessings of Allah be upon him, not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad have left this world without taking anything of their reward in it but we have collected of the worldly wealth what we cannot spend but on earth”. [1]

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

“They died upon tremendous good and did not reach the adornments of this worldly life”. [2]

“But we have collected of the worldly wealth what we cannot spend but on earth”.

Imam Abdul-Azeez Bin Baaz said:

“(Spent) on castles and houses”. [3]

 

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

“If anyone of you looked at a person who was made superior to him in wealth and (good) appearance, then let him also look at the one who is below him and to whom he has been made superior”. (4)

Imam Abdul-Azeez Bin Baaz said:

“So that he may recognise Allah’s blessing upon him. In another narration, ‘So that he does not belittle the blessings Allah has bestowed upon him‘”. [5]

 

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

“The thing I am afraid of most for your sake, is the worldly blessings which Allah will bring forth to you”. It was said, “What are the blessings of this world?” The Prophet said, “The pleasures of the world”. A man said, “Can the good bring forth evil?” The Prophet kept quiet for a while till we thought that he was being inspired divinely. Then he started removing the sweat from his forehead and said, “Where is the questioner?” That man said, “I (am present)”. Abu Sa’id added: “We thanked the man when the result (of his question) was such”. The Prophet said, “Good never brings forth but good. This wealth (of the world) is (like) green and sweet (fruit), and all the vegetation which grows on the bank of a stream either kills or nearly kills the animal that eats too much of it, except the animal that eats the Khadira (a kind of vegetation). Such an animal eats till its stomach is full and then it faces the sun and starts ruminating and then it passes out dung and urine and goes to eat again. This worldly wealth is (like) sweet (fruit), and if a person earns it (the wealth) in a legal way and spends it properly, then it is an excellent helper, and whoever earns it in an illegal way, he will be like the one who eats but is never satisfied”. [6]

Imam Abdul-Aziz Bin Baaz said:

“The Prophet clarified that good only brings good. Wealth is not absolute goodness, rather it is a trial. So whoever spends it in its rightful (place), it is good; and whoever spends it in dubious ways, it will be bad for him, such as the eater of the khadira (i.e. a kind of vegetation); but it becomes safe and sound when it defecates and urinates”. [7]

 

Abdullah, may Allah be pleased with him, reported:

The Prophet, peace and blessings of Allah be upon him, said, “Paradise is nearer to any of you than the Shiraak (leather strap) of his shoe, and so is the (Hell) fire”. [8]

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

“This (i.e. the above speech of the Prophet) is from Jawaami Al-kalim (i.e. a short expression with a vast meaning). There is nothing between him (i.e. a person) and paradise except dying (in a state) of Imaan and (that can be within) a few moments. And there is nothing between him and the hell fire except dying (in a state) of disbelief and (that can be within) a few moments”. [9]

 

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

“O Allah! There is no life worth living except the life of the Hereafter, so make righteous the Ansaar and the emigrants”. [10]

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

“There is no life that has much importance except the life of the Hereafter because it does not end”. [11]

 

Aaisha, may Allah be pleased with her, reported:

“The family of Muhammad had never eaten wheat bread to their satisfaction for three successive days since their arrival in Al-Madina till the death of the Prophet, peace and blessings of Allah be upon him”. [12]

Imam Abdul Aziz Bin Baaz said:

“A lot of wealth used to come to him (i.e. the Prophet) but he gave precedence to others”. [13]

 

Aaisha reported:

“A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat”. [14]

Imam Abdul-Aziz Bin Baaz said:

“In some of the narrations (Aaisha said), ‘two months (passed and they would not make a fire for cooking)'”. [15]

Sahl reported: A man passed by Allah’s Messenger, then Allaah’s Messenger asked:

“What do you say about this (man)?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened”. Allah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allah’s Messenger asked: “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to”. Allah’s Messenger said, “This poor man is better than so many of the first as to fill the earth”. [16]

Imam Abdul Aziz Bin Baaz said:

“This clarifies that what matters is the religion (of a person) and not wealth and status. All those (men) were from the Sahaabah”. [17]

 

Abu Hurairah reported: The Prophet said:

“The example of a miser and an alms-giver is like the example of two people wearing two iron cloaks from their breasts to their collar bone; and when the alms-giver gives in charity, the cloak becomes capacious till it covers his whole body to such extent that it hides his fingertips and covers his footprints. And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to it place, he tries to widen it, but it does not become wide”. (18)

Imam Abdul Aziz Bin Baaz said:

“This shows that the soul of the generous and kind person is at ease in alms-giving. And whenever the covetous and miserly person wants to give charity, his soul is constricted. This is an indication of that which is in his heart of covetousness, and that is because he is not prepared to spend”. [19]

Hakim Bin Hizam, may Allah be pleased with him, reported:

I asked the Prophet, peace and blessngs of Allah be upon him, (for some money) and he gave me, and then again I asked him and he gave me, and then again I asked him and he gave me and he then said, “This wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied. And the upper hand in (giving) is better than the lower (taking) hand”. [20]

Imam Abdul Aziz Bin Baaz said:

“This hadith encourages (a person) to be contented and to obtain wealth in a good manner – (approved) by the Shariah. The giver (of wealth) is the upper hand and the receiver is the lower hand”. [21]

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

“Chapter: The one who does not care from where he earns his money.” Narrated Abu Hurairah: The Prophet said, “A time will come upon the people when one will not care how one gains one’s money, legally or illegally”. [22]

Imam Abdul-Aziz Bin Baaz said:

“Iman will be weak and there will be little fear (of Allah) at a time in which there will be ignorance and weakness in the matters of the religion. This (is the case) in our era and in other eras before it”. [23]

 

Ibrahim Bin Ad’ham, may Allah have mercy upon him, said:

“Abstinence from the worldly life is of three types: Obligatory abstinence; the abstinence that is of a superior virtue and the abstinence that is safety. As for the obligatory abstinence, it is abstinence from the unlawful; the abstinence that is of superior virtue is to abstain from what is lawful [but unnecessary]; and the abstinence that is safety is to abstain from the doubtful matters”. [24]

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

A longing for the afterlife can only be fulfilled by refraining from the superfluous pleasures of the worldly life, and this abstention from such pleasures can be realised solely through two types of contemplation.

The First Contemplation:

Reflect on the worldly life—its fleeting nature, (inevitable) disappearance, inherent inferior status, its hassles, ordeals, frustrations and troubles, and ultimately culminating in an inevitable conclusion marked by loss and remorse. Consequently, the individual pursuing such a life finds no protection from sorrow, both prior to and following its acquisition, nor after it has faded away. This constitutes the first reflection.

The Second Contemplation:

Reflect on the Afterlife – its proximity, its inevitable arrival, its permanence, the dignity of the goodness and joy it encompasses, and the distinctions between it and this worldly life, as Allah, Glorified be He and free is He from all imperfections, said:

وَٱلۡأَخِرَةُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

Although the Hereafter is better and more lasting] [Al-A’laa. 17]

It is perfect and everlasting, whereas the (worldly life) is deficient and transient. If a person accomplishes these two reflections, they will naturally favour what sound reasoning dictates and avoid what should be eschewed. No one who is inclined to forgo an immediate gain and a readily available pleasure can do so unless their aspiration for something greater and more virtuous is more compelling, and the merits of the anticipated virtue are evident when compared to the immediate gratification. If an individual chooses what is deficient and will (ultimately) face extinction, it may be due to either the absence of awareness regarding the merits of the afterlife or a deficiency in the desire for that which is more virtuous. Both scenarios reflect a weakness in faith, intellect, and discernment. This is because the person who desires the worldly life, prioritizes it over the temporal world and is eager for it, either acknowledges the existence of something more virtuous and eternal or he does not acknowledge it. Should he choose not to acknowledge, he is entirely lacking in faith. Conversely, if he does acknowledge but fails to prioritize it, his reasoning is flawed, and he has made a poor decision for himself. These two are inescapable, as a servant of Allah cannot evade them. Prioritising the worldly life over the hereafter stems either from a deficiency in faith or corruption of intellect, and often, both issues coexist within (an individual). As a result, the Messenger of Allah, peace and blessings be upon him, along with his companions, distanced themselves from the worldly things (which one can do without) and redirected their hearts away from them. The Prophet said:

“What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Ahmad 3701]

The Prophet said:

“What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea? Let him see what he brings forth”. [Muslim 2858]

Allah said:

نَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّہُمۡ قَـٰدِرُونَ عَلَيۡہَآ أَتَٮٰهَآ أَمۡرُنَا لَيۡلاً أَوۡ نَہَارً۬ا فَجَعَلۡنَـٰهَا حَصِيدً۬ا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِ‌ۚ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَتَفَڪَّرُونَ
وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. Allah calls to the home of peace (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path. [Yunus 24-25]

Allah [The Most High] said:

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمً۬ا تَذۡرُوهُ ٱلرِّيَـٰحُ‌ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ مُّقۡتَدِرًا
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf. 45-46]

Allah [The Most High] said:

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٌ۬ وَلَهۡوٌ۬ وَزِينَةٌ۬ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٌ۬ فِى ٱلۡأَمۡوَٲلِ وَٱلۡأَوۡلَـٰدِ‌ۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُ ۥ ثُمَّ يَہِيجُ فَتَرَٮٰهُ مُصۡفَرًّ۬ا ثُمَّ يَكُونُ حُطَـٰمً۬ا‌ۖ وَفِى ٱلۡأَخِرَةِ عَذَابٌ۬ شَدِيدٌ۬ وَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنٌ۬‌ۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَـٰعُ ٱلۡغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment. [Al-Hadid 57]

Allah [The Most High] said:

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٲتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِ‌ۗ ذَٲلِكَ مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱللَّهُ عِندَهُ ۥ حُسۡنُ ٱلۡمَـَٔابِ
قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٍ۬ مِّن ذَٲلِڪُمۡ‌ۚ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him. Say: “Shall I inform you of things far better than those? For the pious there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [Aal Imran. 14-15]

Allah [The Most High] said:

وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا مَتَـٰعٌ۬

And they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment. [Ar-Rad. 26]

Allah [The Most High] said:

إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِہَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَـٰتِنَا غَـٰفِلُونَ
أُوْلَـٰٓٮِٕكَ مَأۡوَٮٰهُمُ ٱلنَّارُ بِمَا ڪَانُواْ يَكۡسِبُونَ

Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.); Those, their abode will be the Fire, because of what they used to earn. [Yunus 78]

Allah [The Most High] said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِ‌ۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأَخِرَةِ‌ۚ فَمَا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا قَلِيلٌ

O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. [at-Tawbah. 38]

Allah [The Most High] said:

أَفَرَءَيۡتَ إِن مَّتَّعۡنَـٰهُمۡ سِنِينَ
ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ
مَآ أَغۡنَىٰ عَنۡہُم مَّا كَانُواْ يُمَتَّعُونَ

Tell Me, if We do let them enjoy for years; And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. [Ash-Shu’ara 205-207]

Allah [The Most High] said:

وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّنَ ٱلنَّہَارِ يَتَعَارَفُونَ بَيۡنَہُمۡ‌ۚ

And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. [Yunus 45]

Allah [The Most High] said:

كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَ مَا يُوعَدُونَ لَمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّن نَّہَارِۭ‌ۚ بَلَـٰغٌ۬‌ۚ فَهَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلۡفَـٰسِقُونَ

On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)]. [Al-Ahqaf. 35]

Allah [The Most High] said:

يَسۡـٴَـلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَٮٰهَا
فِيمَ أَنتَ مِن ذِكۡرَٮٰهَآ
إِلَىٰ رَبِّكَ مُنتَہَٮٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخۡشَٮٰهَا
كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَہَا لَمۡ يَلۡبَثُوٓاْ إِلَّا عَشِيَّةً أَوۡ ضُحَٮٰهَا

They ask you (O Muhammad) about the Hour, – when will be its appointed time? You have no knowledge to say anything about it; To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it; The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. [An-Nazi’at’. 42-46]

Allah [The Most High] said:

وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُقۡسِمُ ٱلۡمُجۡرِمُونَ مَا لَبِثُواْ غَيۡرَ سَاعَةٍ۬‌ۚ

And on the Day that the Hour will be established, the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour. [Ar-Rum. 55]

Allah [The Most High] said:

قَـٰلَ كَمۡ لَبِثۡتُمۡ فِى ٱلۡأَرۡضِ عَدَدَ سِنِينَ
قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬ فَسۡـَٔلِ ٱلۡعَآدِّينَ
قَـٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلاً۬‌ۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ

He (Allah) will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little, if you had only known! [Al-Mu’munun 112-114]

Allah [The Most High] said:

يَوۡمَ يُنفَخُ فِى ٱلصُّورِ‌ۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ زُرۡقً۬ا
يَتَخَـٰفَتُونَ بَيۡنَہُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرً۬ا
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمً۬ا

The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces); In whispers will they speak to each other (saying): “You stayed not longer than ten (days).” We know very well what they will say, when the best among them in knowledge and wisdom will say: “You stayed no longer than a day!” [Taha. 102-104]

Allah’s Aid is sought and upon Him we place our reliance!

The Jihad of a Lifetime Against Four Things!

1. Al-Bukhari 6430

2 & 3. Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/229. Footnotes 4 and 5]

4. Al-Bukhari 6490

5 Al-Hulalul Ibreeziyyah 4/248. Footnote: 4

6. Al-Bukhari 6427

7. Al-Hulalul Ibreeziyyah. 4/229. Footnote: 1.

8. Al-Bukhari 6488

9. Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. 4/238. Footnote 3

10. Al-Bukhari. 6413.

11. Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/222. Footnote 2

12. Al-Bukhari. 6454

13. Al-Hulalul Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari 4/237. Footnote number:2

14. Al-Bukhaari. 6458.

15.Al-Hulalul Ibreeziyyah Min at-TaliqaAT Al-Baaziyyah Alaa Saheeh Al-Bukhari 4/237. Footnote number 5.

16 & 17. Al-Hulalul Ibreeziyyah Min at-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree 4/238. Hadeeth Number 5091]

18. Al-Bukhaari. 1443

19 Al-Hulalul Ibreeziyyah Min at-Ta’liqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari: 1/436. Footnote: 3.

20. Al-Bukhari. 6441

21 Al-Hulalul Ibreeziyyah Min a-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 4/232. Footnote:2

22 Al-Bukhari 2059

23. Al-Hulalul Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari. 2/187. Footnote 2

24. Jami-ul Ulum Wal-Hikam. p310

25. An Excerpt from Al-Fawa’id. page 148-152