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Some Whispers of Shayṭān That Hinder Enjoining Good and Forbidding Evil

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

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

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

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager to fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart. Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It is more befitting (or obligatory) that the one who enjoins good and forbids evil is from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3] [end of quotes]

In expressing all of this, it is important to always remember that despite our imperfections and transgressions, we are still obligated to enjoin good and forbid evil based on ability. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

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

There are two strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [4]

Umar Bin Abdil Azeez, may Allah have mercy upon him, said to Khalid Bin Safwan, may Allah have mercy upon him, “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”. [5]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

[4] An Excerpt from Uddah As-Saabireen. page 37

[5] Tahdheeb Al-Hilyah 2/485

With Appreciation and Honesty – A Brief Exhortation to The Pragmatic Muslim Doctor

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

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

Medical practice is one of the noblest professions, as it concerns the essence of human life. Its primary objective is to safeguard health, enhance physical well-being, and prevent the risk of illness (by the Will of Allah). The demand for medical care is great indeed, as individuals require it in various circumstances. Good health is essential for performing tasks and fulfilling obligations in this life, which underscores the very purpose of human existence. Allah, The Most High, said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]

Therefore, the primary objective of medicine is to maintain health, enhance the physical condition of the body, and protect it from disease. One of the great merits of medicine is its role in preserving life, which is one of the five necessities that Islam safeguards, namely: religion, life, intellect, honour and wealth. Medicine serves to assist both individuals and society in averting harm. It is well known that the Messenger, peace and blessings of Allah be upon him, stated: “There should be neither harming nor reciprocating harm.” [Ibn Majah 2341]

It represents the fulfillment of the duty to co-operate in righteousness and piety from a different perspective. In this context, the doctor embodies Allah’s command:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).. [5:2]

It represents the fulfilment of the Messenger’s statement found in the hadith of Usamah Bin Sharik, who said: A Bedouin said, “O Messenger of Allah! Should we seek medical treatment?” He replied: 

“Seek medical treatment, for Allah has not created any disease except that He has also created a remedy for it, except for one disease: old age”. [Abu Dawud Number 3855]

The Prophet, peace and blessings of Allah be upon him, referred to old age as a disease – the weakness of old age; but not one of the diseases that are transient ailments due to the different physical features and changing atmospheres; but rather, old age is likened to disease because it brings harm and diseases that may be followed by death. [a]

The doctor should hope for the reward and (good) recompense from Allah, being sincere in their profession and not engage in the practice of medicine solely for the sake of recognition; rather, their commitment should be sincere, with a focus on seeking Allah’s reward. The Messenger, peace and blessings of Allah be upon him, said:

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated”. [Al-Bukhari and Muslim]

A doctor must fear Allah concerning the matters for which they are sought for advice, particularly those pertaining to the rights of individuals. This includes situations where a patient requests a medical certificate for illness, seeks documentation to verify their fitness for work, or inquires about specific medications. This also includes assessments regarding a woman’s health status to determine if she can safely use contraception to prevent pregnancy, or if her condition necessitates the removal of her ovaries. The Messenger, peace and blessings of Allah be upon him, said: “The consultee is in a position of trust”. [Sahih Abu Dawud 5128]

The “Consultee” is the person whose opinion is sought concerning a matter of Maslahah, which pertains to issues that brings about benefit and prevent harm. This individual holds a position of trust regarding the inquiries made of him, and it is impermissible to mislead the the one seeking advice by withholding information that could bring about beneficial outcomes. [b]

This hadith 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. [c]

The Muslim doctor must refrain from using the patient as a subject for testing the efficacy of a medication, particularly if there is concern regarding significant adverse effects. Such experimentation would undermine the dignity that Allah has granted to the children of Adam. Allah said:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Al-Is’raa 70]

This deed negates the command to safeguard the blood of a Muslim. The Prophet said: “A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of discomfort, Allah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection”. [Al-Bukhari 2442]

If the Muslim doctor is confident that the potential harm from the medication is less than the harm resulting from the persistence of the illness, it is permissible to administer the medication, as it involves selecting the lesser of two harms. The doctor should consult with scholars concerning matters pertinent to their profession and to refrain from engaging in issues without a solid understanding of Shariah. Caution should be exercised regarding the irrationalities and misleading perspectives of Freud, as well as the theories of Darwin, to avoid being misled by their assertions. [d] The Prophet said:

“A slave (of Allah) may utter a word which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward); a slave (of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire”. [Al-Bukhari 6478]

The Muslim doctor must exercise caution regarding the information disseminated in medical journals and textbooks, refraining from accepting all content without verifying its accuracy. Knowledge is fundamentally established through either reliable transmission or a well-founded perspective. It is essential to scrutinise the medical practices attributed to the Prophet, peace and blessings of Allah be upon him, to ensure the authenticity of their chains of transmission. Additionally, medical knowledge derived from opinions, such as those obtained through research and study, should be critically evaluated to determine their validity, potential flaws, or any moral implications. The doctor should not become a willing agent for those who oppose the tenets of Islam and seek to undermine the well-being of Muslims. Instead, he must recognise that all contemporary medical information requires thorough investigation and validation.

A doctor must recognise that their medical knowledge serves merely as a tool for healing. The outcomes and efficacy of that healing are finally in the hands of Allah, who determines whether to grant recovery and wellness. Allah stated that Prophet Ibrahim, peace be upon him, said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

And when I am ill, it is He (Allah) who cures me.

Therefore, Allah is the one who gives cure and not others. The doctor should make this known to the patient. They should be pleased with Allah’s Divine Will and Decree. Abdullah Ibn Abbas, may Allah be pleased with him and his father, said:

“Once I was riding behind the Prophet, peace and blessings of Allah be upon him, so he said: ‘O young man! I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah (Alone). If you seek help, seek help from Allah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried’’. [at-Tirmidhee 20516]

So neither should a doctor be beguiled by their medicine nor express objections to the power and position of their Lord (Allah). They should know that the affairs of the creation alternate based on Allah’s decrees.

 An Excerpt from Akhlaq at-Tabib Al-Muslim pages 4- 18

[a] Tuhfah Al-Ahwadhee 6/159

[b] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabee 4/259

[c] Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ 1/283 By Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

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

The Ummah is Sufficed

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

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

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

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with (conveyed).

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom he was sent (all the nations of world and the Jinn) and also regarding everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any truth needed by his Ummah in their sciences and deeds.

The Messenger of Allah did not leave this world until he taught his Ummah everything. He even taught them the etiquettes of using the toilet, the etiquettes of sexual relations, sleep and after waking up, eating, drinking and travel. He  taught them the etiquettes of speech and silence, the etiquettes of keeping company with the people and seclusion. He taught them about illness, good health, poverty and wealth – all matters related to life and death.

He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship. He informed them about the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He informed them about all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation.

He informed them about death and what will take place in the grave – either bliss or punishment. He taught them the evidences and proofs of Tawhid,  Prophet hood and the Afterlife, and he refuted all the sects of disbelief and misguidance.

He taught them war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these matters in the correct manner, they would not be overcome by their enemy.

He informed them about the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He informe them about the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this, their worldly affairs would be accomplished. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah, The Most High, said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah, The Most High, said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

War-Mongers and War-Profiteers Cannot Conflate Strategic Maneuvering with Treachery

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

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

Ka’b Bin Malik, may Allah be pleased with him, said: “When the Prophet, peace and blessings of Allah be upon him, intended to go on an expedition (against a people with whom there is no treaty and war was declared), he always pretended to be going somewhere else, and he would say, ‘War is stratagem'”. [1]

Imam at-Tabari, may Allah have mercy upon him, said: “To give a wrong impression – during war – through Mu’aaradah [i.e. making one’s statements or actions obscure (ambiguous) to mislead the opponent about one’s real plans] is allowed”. [2]

Ibn al-Arabi Al-Maliki, may Allah have mercy upon him, said, “Stratagem during war takes place through concealment and giving a wrong impression (to the opponent)”. [3]

The scholars unanimously agree that it is permissible to deceive the unbelievers (i.e. when a Muslim country declares war), but this is not permissible if it violates a covenant or an agreement that was made for a guarantee of safety. [4]

However, stratagem does not necessitate treachery. Abu Al-l Fayd, may Allah have mercy upon him, narrated that Sulaym Ibn Amir, may Allah have mercy upon him, reported that there was a peace treaty between Mu’aawiyah, may Allah be pleased with him and his father, and the Byzantines. He was marching towards their country and when the covenant came to an end, he would attack them. A man came on a horse, saying, “Allah is the Most Great! Allah is the Most Great! Let there be fulfillment and not treachery!” Mu’aawiyah sent for him and questioned him about that. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, “When one has a covenant with people he must not strengthen or loosen it until its term comes to an end or he brings it to an end in agreement with them”. He said, “So Mu’aawiyah returned with the people”. [5]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person and it will be announced that this is the treachery of this person, the son of this person”. [6]

[1] Sunan Abu Dawud. Hadeeth Number 2637

[2] Sharh Saheeh Muslim Vol 12. Page 40

[3] Fat-hul Baaree Sharh Saheeh Al-Bukhaaree. Vol 6. Pages 190-191

[4] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Dawud Vol 7. Page 214

[5] Sunan At-Tirmidhee 1580

[6]Saheeh Muslim. Hadeeth Number 1735

 

Greater Love for Allah and Devotion to Him Means Less Attachment to Forbidden Images and Desires

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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

If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]

Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of the one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]

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

Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]

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

Quote:

know that desires (vain) desires urges a person towards immediate pleasures without him contemplating its evil consequences and urges him towards short-lived pleasures, even though it is a cause of pain and harm in this life and a barrier to pleasure in the Hereafter. As for a sensible person, he keeps away from pleasures whose result will be pain and desires whose result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against (vain) desires.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time they are unable to abandon those desires because it becomes as if it is a necessity of life. Due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, rather, they place themselves in a perilous situation that compels them to keep on returning to the act. However, if- based on clear-sightedness- the beautification of those lowly desires cease, a person realises that he has exposed himself to some ruin that is contrary to well-being, a situation of grief instead of happiness, while seeking after pleasure. Thus, he resembles an animal that was led to a trap- neither reached the thing that was utilised to lure it into the trap nor able to escape.

A person should contemplate the fact that a human being was not created to fulfil (vain) desires, instead, he is facilitated (with sound intellect and knowledge based on the divine revelation) to contemplate the consequences of his actions and perform righteous deeds for the Hereafter. An animal receives pleasure through eating, drinking and sexual relaations much more than a human being, while living a life devoid of reflection and concern. Thus, it is drawn towards its desires due to being ignorant of the outcomes of its actions.

A person should contemplate the consequences of (vain) desires because many people are deprived of virtue and find themselves in a state of depravity as a result. Many mistakes violates the honour of a person, leads to an evil mention of him as well as the guilt of sinning due to (vain) desires, yet he still does not give thought to anything else except his desires! The best description regarding him is that of one who finds himself in a tannery, for he does not really notice its smell properly until he exits it and then realises where he was. A sensible person should imagine the dishonour that will come to him due to his desires and the harm that results from those pleasures, for indeed he will see that- in most cases- they occur as result of those desires and pleasures.

A person should contemplate on the honour a person receives due to been given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes his desires except that his honour is strengthened, and none is subjugated by his desires except that he will find humiliation and subjugation in his soul. A person should contemplate the benefits of opposing one’s (vain) desires due to the commendation attached to it in this worldly life, safety of the soul and safeguard of one’s honour, as well as reward in the Hereafter. [4]

Allahul Musta’aan!

[1] Majmu Al-Fataawaa 10/135

[2] Al-Ubudiyyah 114-115

[3] at-Tib An-Nabawi. page180

[4] An Except from Dham Al-Hawaa. 36-38

Reflections from Eight Ahadith on the Revelation of the Qur’an

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Scholars of Islam, Worship - 'Ibaadah'.

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

 Hadith One:

Narrated Aa’isha- the Mother of the believers: The commencement of the (Divine) Revelation to Allah’s Messenger, peace and blessings of Allah be upon him, was in the form of good righteous (true) dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go into seclusion in the cave of Hira’ where he used to worship (Allah Alone) continuously for many nights before returning to (or his desire to see) his family. He used to take with him- on the journey- food for the stay and then come back to (his wife) Khadeejah, may Allah be pleased with her, to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira’. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read.” The Prophet added, “Then the angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read?)’. Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the Name of your Lord, Who has created (all that exists). Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous.'” Then Allah’s Messenger returned with the Revelation and with his heart beating severely.

Then he went to Khadeejah bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told Khadeejah everything that had happened (and said), “I fear that something may happen to me.” Khadeejah replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity afflicted ones.” Khadeejah then accompanied him to her cousin Waraqah bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the Period of Ignorance became a Christian and used to write with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadeejah said to Waraqah, “Listen to (the story of) your nephew, my cousin!” Waraqah asked, “O my nephew! What have you seen?” Allah’s Messenger described whatever he had seen. Waraqah said, “This is the same one [who keeps the secrets i.e., angel Jibril (Gabriel)] whom Allah had sent to Mus, peace be upon him. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger asked, “Will they drive me out?” Waraqah replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day (when you will be turned out) then I would support you strongly.” But after a few days Waraqa died and the Divine Revelation was also paused for a while. [Al-Bukhari. Number 3]

 

Fawa’id: 

The subject matter in this hadeeth is about the beginning of the revelation that was revealed to the Messenger, peace and blessings of Allah be upon him, in Ramadan.

Surah Iqrah was the first part of the Qur’an revealed to him.

Jibreel, peace be upon him, used to bring the revelation to him.

Truthfulness of the Messenger, peace and blessings of Allah be upon him, prior to being sent as a Messenger. Khadeejah said to him, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones”.

The revelation sent down to the Prophets was well known to the scholars of the people of the scripture.

 How do we understand this hadith together with the hadith reported by Jabir, may Allah be pleased with him, in which it is mentioned that Surah Al-Mud-dath-thir was the first revealed surah? What is intended in the hadith reported by Jabir is that Al-Mud-dath-thir was the first Surah sent down as a command to the Messenger to warn (against Shirk, disbelief, disobedience) and call (to Tawheed, Iman, Islam), and Surah Iqrah (was the first Surah revealed to inform him that) he has been given the station of a Prophet.

One should give concern to the subject matter regarding knowledge of the revelation, and this is proven by Aa’isha’s dedication to the subject matter regarding how the revelation began.

 

Hadith Two:

 Aa’isha, may Allah be pleased with her, said: Al-Harith Bin Hisham, may Allah be pleased with him, asked Allah’s Messenger, peace and blessings of Allah be upon him: “O Allah’s Messenger! How is the Divine Revelation revealed to you?” Allah’s Messenger replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Revelation is the hardest of all and then this state passes off after I have grasped what is revealed. Sometimes the angel comes in the form of a man and talks to me and I grasp whatever he says.” Aishah added: Verily I saw the Prophet being inspired [divinely] and [noticed] the sweat dropping from his forehead on a very cold day as the Revelation was over. [Al-Bukhari. Number 2]

 

Fawa’id:  

The heaviness of the revelation on the Messenger, and this is affirmed by one of the explanations of the [i.e. by the scholars of Tafseer]: “Verily, We shall send down to you a weighty Word.” [Surah Al-Muzzammil. 5]

The Sahabah witnessed the state of the Messenger whilst the revelation was sent down to him.

Aa’isha’s statement “Verily I saw the Prophet being inspired (divinely) and (noticed) the sweat dropping from his forehead on a very cold day” shows that some of the Qur’an was revealed in winter and summer, as stated in a hadith reported by Umar, may Allah be pleased with him, who said that the Messenger said to him, “O Umar! Does this verse that is at the end of Surah An-Nisaa’, which was revealed in summer not suffice you? [i.e. regarding Al kalaalah – those who leave neither descendants nor ascendants as heirs] [Sahih Muslim. Number 567]

This hadeeth contains a refutation against the one [i.e. some of the orientalists, enemies of Islam] who say that the revelation received by the Prophet was as a result of epileptic fits, because the Sahaabah witnessed the (physical state of the Prophet) and did not see any of this [i.e. this false claim of these enemies of Islam].

 

Hadith Three:

Narrated Sa’eed bin Jubair, may Allah be pleased with him: Ibn Abbas, may Allah be pleased with him and his father, in the explanation of the Statement of Allah: “Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith.’ [Surah Al-Qiyamah. 16] said, “Allah’s Messenger used to bear the revelation with great hardship, and used to move his lips (quickly with the Revelation) .” Ibn ‘Abbas moved his lips saying, “I am moving my lips (in front of you) as Allah’s Messenger used to move his.” Sa’eed moved his lips saying: “I am moving my lips, as I have seen Ibn ‘Abbas moving his.” [Ibn ‘Abbas added], “So Allah revealed, ‘Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith. It is for Us to collect it and give you (O Muhammad the ability to recite it (the Qur’an), [which means that Allah will make him (the Prophet): remember the portion of the Qur’an which was revealed at that time by heart and recite it]. The Statement of Allah: ‘And when We have recited it to you [O Muhammad ; through JibrIl (Gabriel)] then follow you its (the Qur’an’s) recital’ (V.75:18) (means ‘listen to it and be silent’). ‘Then it is for Us (Allah) to make it clear to you’ – meaning then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah’s Messenger used to listen to Jibril whenever he came and after his departure he used to recite it as Jibril had recited it. [al-Bukhari’ Hadeeth Number 5]

 

Fawa’id:

The revelation of the great Qur’an.

The Messenger clarified (all matters regarding) the great Qur’an through recitation- clarified it by explaining its meanings, its application and how to act upon it. “And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to the people what is sent down to them, and that they may give thought. [An-Nahl. 44]

Jibreel was the one [whom Allah] entrusted with the responsibility to convey the revelation to the Messenger. “He [the Messenger – Muhammad] has been taught [this Qur’an] by one mighty in power [Jibrael (Gabriel)]. Dhu Mirrah [free from any defect in body and mind], Fastawa [then he (Jibrael – Gabriel) rose and became stable]. [An-Najm’ 5-6]

 One has to move his tongue when reciting the Qur’an.

 One of the etiquettes to be observed is that one should not be busy with anything else when listening to the recitation of the Qur’an.

 Allah, The Most High, guaranteed that the noble Qur’an will be protected and all of it was preserved in the Messenger’s heart.

 

Hadith Four:

Narrated Jundub bin Sufyan, may Allah be pleased with him: Once Allah’s Messenger, peace and blessings of Allah be upon him, became sick and could not offer his night prayer (i.e. Tahajjud prayers) for two or three nights. Then a lady [the wife of Abu Lahab] came and said, “O Muhammad! I think that your satan has forsaken you, for I have not seen him with you for two or three nights!” On that Allah revealed: “By the forenoon [after sunrise]; and by the night when it darkens [and stands still]; your Lord [O Muhammad] has neither forsaken you nor hates you.” [Ad-Duhaa. 1-3]

Al-Bukhari, may Allah have mercy upon him, said: “Chapter: The Statement of Allah: “Your Lord [O Muhammad] has neither forsaken you nor hates you.” [The Arabic word that is translated as ‘has forsaken you’ can be read in two ways: with emphasis [i.e. Wadda’aka] or without emphasis [i.e. Wada ‘aka]. The meaning of both is the same, [(your Lord) has (not) forsaken you]. Ibn ‘Abbas said: The Verse means: ‘He has not forsaken you, nor does He hate you.” [Al-Bukhari. Number 4950]

 

Fawa’id: 

 The revelation of the Qur’an.

 The revelation used to stop for some time.

 The subject matter regarding the revelation of the Qur’an was well known to the people.

Asbaab An-Nuzool – revelation of (parts) of the Qur’an to give a clarification (or explanation) due to a question that was asked or an event that took place.

In the Qur’an, there is that which was revealed due to (specific reasons or circumstances) and that which was revealed from the beginning without a specific reason.

The application of a verse [or verses] is not limited to the specific [reason or circumstances] for which it was revealed, rather it is applicable to other similar reasons and circumstances [i.e. its relevance and application to those other similar reasons and circumstances are  identified, clarified and explained by the upright and qualified scholars of Tafseer].

Surah Ad-Duhaa is a Makkan Surah [i.e. revealed in Makkah] and was revealed before the Hijrah [i.e. before the Messenger migrated to Madinah].

 

Hadith Five:

Abdullah bin Mas’ud, may Allah be pleased with him, narrated: The Prophet, peace and blessings of Allah be upon him, said to me, “Recite [the Qur’an] to me.” I said, “O Allah’s Messenger! Shall I recite [the Qur’an] to you while it has been revealed to you?” He said, “Yes.” So I recited Surah An-Nisaa’, till I reached the verse: “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [verse 41] He said, “Enough for now.” I looked at him and behold! His eyes were overflowing with tears. [Al-Bukhari. Hadeeth 5050]

 

Fawa’id:

To listen to the recitation of the Great Qur’an.

Permissible for the one listening to the Qur’an to say to the reciter, “Enough for now”.

 The virtue of Abdullah Bin Mas’ud.

 To know a specific verse of the Qur’an.

 The name given to the Surah – Surah An-Nisaa.

 To know the names of the Suras.

 

Hadith Six:

Ubaydullah bin Abdullih bin Utbah said: “Ibn Abbas said to me: ‘Do you know the last Surah of the Qur’an that was revealed in full?’ I said: ‘Yes’; “When there comes the Help of Allah and the Conquest.”[Surah An-Nasr]. He said: ‘You are right.'” And in another narration, [Ibn Abbas said]: “Do you know which Surah,” but did not say “the last Surah.” [Sahih Muslim 3034]

 

Fawa’id: 

Knowledge about revelation of the last sections [or parts] of the Qur’an.

 Knowledge about that which was revealed completely as one Soorah.

 Knowledge about a particular Surah.

 Ibn Abbas’s knowledge regarding the noble Qur’an.

 With regards to revelation of the Qur’an, some was revealed between three and seven verses, some in a number of verses, and some revealed completely such as Surah An-Nasr.

 

Hadith Seven:

Abu Dharr, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him, did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it. [Al-Musnad Imam Ahmad 21439] 

 

Fawa’id: 

Indeed, the Messenger clarified everything that the Sahaabah needed in relation to knowledge of that which is going to take place in future. Al-Mugheerah Ibn Shu’bah, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him,  stood amongst us for a long time and then informed us about what will take place in his Ummah until the Day of Judgement. Some of us remembered it, and some of us forgot it. [Al-Musnad Imam Ahmad 18224]

 The Messenger clarified everything that was unknown to the Sahaabah regarding the meanings of the [verses of the] Qur’an.

 The different levels of the Sahaabah in relation to their knowledge of the Messenger’s Ahadith.

 Knowledge regarding the different levels of the Mufassirun.

 

Hadith Eight:

Ibn Abbas, may Allah be pleased with him and his father, narrated: Allah’s Messenger, peace and blessings of Allah be upon him,  placed his hand on my shoulder and said, “O Allah! Grant him understanding in religion and teach him the interpretation of the Qur’an.” [Al-Musnad Ahmad 2397]

 

Fawa’id: 

Ibn Abbas’s knowledge in the subject matter of Tafseer of the Qur’aan.

The different levels of the Mufassirun.

 Explanation of the Great Qur’an by the Sahaabah. 

 

Source: An Excerpt from ‘Al-Arba’una Hadithan Fee Ulum Al-Qur’an. pages 5 – 121

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

empty concrete road covered surrounded by tall tress with sun rays

Palestine, Ever Present in Our Thoughts

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

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

The Greatest Calamity That Has Ever Afflicted The Ummah

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

“If one of you is afflicted with a calamity, then let him reflect upon his calamity through me (i.e. my death), for indeed it is the greatest of calamities”. [1]

Imam Al-Qurtubi, may Allah have mercy upon him, reported in his Tafseer that Imam Ibn Abdil Barr, may Allah have mercy upon him, said:

“Indeed, he [the Messenger] spoke the truth because the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased (forever)”. [2]

There is nothing more severe upon the Muslims than the death of Allah’s Messenger, peace and blessings of Allah be upon him, because he was the most trustworthy and perfect guide for the Ummah. [3]

 

Never Lose Hope

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

A person is neither to lose hope nor despair. He should not make the people lose hope of a return to goodness. He should not make the people lose hope regarding [the fact] that truth will prevail, and falsehood will be repelled; because Allah [Glorified and Exalted be He] has made that promise and He does not fail to fulfill His promise. Imaam Ibnul Qayyim, may Allah have mercy upon him, said:

“The Religion is aided when put to the test, therefore, do not be amazed because this is the way of Ar-Rahmaan (The Most Merciful)”.

The wisdom behind Fitna is so that the believers are purified, exercise patience, become firm upon the truth, and are cautioned for their mistakes, and so that they may repent to Allah, The Mighty and Majestic. It is obligated to the Muslim that he looks at (the affairs) with optimism- neither look at history and the state of affairs with pessimism and hopelessness, nor make the people lose hope. It has been reported in a hadith:

“Whoever says, ‘The people are ruined, then he is ruined'”. [Muslim]

Therefore, a person should not lose hope in Allah’s Mercy and he should not make people lose. The Muslim should neither despair nor lose hope; he has to wait for solace from Allah, but this has to be accompanied by what one can perform of actions, statements, spreading knowledge, calling to Allah, telling the people to have certainty, and keeping them away from despair and lack of hope. [4] [End of quotes]

An-Nu’man ibn Bashir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him: said:

The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever. [5]

Our Palestinian brothers and sisters, we reflect upon your suffering. We have reached another Ramadan while being in a state of physical safety, our properties safe and we have food for the day, while you have endured over two years of unimaginable hardship in our era. The hunger and tiredness that accompanies our fasting in the UK is absolutely nothing compared to the hunger and tiredness you endure. May Allah never allow our hearts to forget you, even though Allah alone suffices you.

O Allah! We ask You by Your Greatest Name to grant abundant reward to our Palestinian brothers and sisters, increase them in patience and endurance, and facilitate for them every means of strength to overcome this trial that has persisted for over 70 years.

O Allah! Increase the strength of our Muslim rulers and facilitate for them every path that will increase their influence on the global stage, so that the Ummah is also increased in safety. Unite the hearts of our rulers and the hearts of their subjects upon everything beloved to You. Ameen.

[1] Sahih Al-Jami As-Sagheer. Number 347

[2] Al-Jaami Li-Ahkam Al-Qur’an. Tafseer Surah Al-Baqarah 155-157

[3] Shuruhaat Sunan Ibn Majah pages 633- 634

[4] An Excerpt from the explanation of the Hadith of Hudhayfah Innaa Kunnaa Fee Jahiliyyatin. page 4

[5] al-Bukhari 6011 & Muslim 2586

gray clouds

Verses 17 and 19 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin.

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

Allah, The Most High, said:

مَثَلُهُمۡ كَمَثَلِ ٱلَّذِى ٱسۡتَوۡقَدَ نَارً۬ا فَلَمَّآ أَضَآءَتۡ مَا حَوۡلَهُ ۥ ذَهَبَ ٱللَّهُ بِنُورِهِمۡ وَتَرَكَهُمۡ فِى ظُلُمَـٰتٍ۬ لَّا يُبۡصِرُونَ

Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see. [Al-Baqarah. Verse 17]

Allah, The Most High, informed us about the state of the hypocrites with regards to their share of the revelation and that their state is that of one who kindled a fire, in order to be given light and benefited, because they (outwardly) enter into Islam and are given light by way of it- benefit from it, receive safety and keep the company of the Muslims. However, when it is the case that their companionship with the Muslims is not based on the light of Islam in their hearts, it ceased and Allah took away their light. And Allah, The Most High, did not say, “Allah took away their fire” because fire contains both light and flames; rather Allah took away the light from the fire and left them with the flames and darkness, so they could not see.

This is the state of the person who could see guidance, but then became blind in misguidance; the one who knew (the truth) but then rejected it and the one who entered Islam and then separated his heart from it, so he does not return. And that is why Allah said:

فَهُمۡ لَا يَرۡجِعُونَ

So they return not (to the Right Path). (1)

Allah, The Most High, said:

أَوۡ كَصَيِّبٍ۬ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌ۬ وَرَعۡدٌ۬ وَبَرۡقٌ۬ يَجۡعَلُونَ أَصَـٰبِعَهُمۡ فِىٓ ءَاذَانِہِم مِّنَ ٱلصَّوَٲعِقِ حَذَرَ ٱلۡمَوۡتِ‌ۚ وَٱللَّهُ مُحِيطُۢ بِٱلۡكَـٰفِرِينَ

Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers (i.e. Allah will gather them all together). [Al-Baqarah. 19]

Allah, The Most High, likened the hypocrites’ share of the guidance to that of a person who did not receive any share of a rainstorm, except the darkness, thunder and lightning. He has no share of what is around that (i.e. water), such as the source of life it (provides) for the land, the people, the trees and the animals. The darkness, thunder and lightning is not the goal, rather it is a means to receiving the complete benefit from that rainstorm. However, due to the ignorance of an ignorant person, his observation is limited to the darkness, thunder and lightning that is found in that rainstorm, which also necessitates (the presence) of severe cold, disruption of the traveler’s journey and hindering a person from his work. He (i.e. the ignorant person) does not have that insight to make him realise the life that is brought (to the land, the trees, animals etc) and (other) benefits. This is the affair of every short sighted and feeble minded person, whose observation of a tangible difficulty does not go beyond (what he sees so as to realise) the desirable things behind that difficulty. This is the state of affairs of the majority of the creation, except those who are given clear-sightedness. (2)

[1] An Excerpt from (I’laam Al-Muwaqqi’een 1/200-202

[2] Bada’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 1/101

The Simple Determinant of a Civilised and Good Life

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, Contemporary Issues, Da'wah - Calling To Islam, Jannah (Paradise), Methodology - 'Manhaj', Monotheism - Tawheed, 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.

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

Allah created the heavens and the earth in order that two obligations are fulfilled: His rights and the rights of His servants. Every Messenger and the divine scriptures were revealed to explain these two obligations: to worship Allah alone, reject all false gods and rivals, and follow His Messenger in that particular era and place. Allah revealed His scriptures and sent His Messengers to establish these two obligations. Allah, The Exalted, said:

لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِ

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. [Al-Hadid. 25]

Allah said:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [Al-Nahl. 36]

Due to this, the Messenger, peace and blessings of Allah be upon him, said: “O Mu’adh! Do you know what is the right of Allah upon His servants?” I (Mu’adh) said, “Allah and his messenger know best”. The Prophet said, “To worship Him alone and associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and his messenger know best”. The Prophet said, “Not to punish them if they do so”. [Al-Bukhari 6938] https://www.youtube.com/watch?v=wRkeYjcJ728

Imam Ash-Shatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

This is simple and clear distinction in behaviour that can be seen as either civilised or uncivilised. Actions that align with divine revelation reflect moral integrity, while those that contradict it are considered evil, corrupt, or misleading. It is important to be cautious of those who promote misguided ideas in Muslim societies —individuals who aim to undermine the sound social values that are in harmony with the Messenger’s guidance, peace and blessings of Allah be upon him. Imam As-Sadi, may Allah have mercy upon him, rebuked those misguided individuals in Muslim countries who attempted to evaluate civilised behaviour through the lens of foreign practices. He stated:

“In the view of these deviants, revival and advancement means to assimilate into the morale and mentality of the outsiders – the enemies of all religions; lose all their personalities by adopting the personalities of those people, imitate them in their manners, dress, dealings and customs – precisely and distinctly, because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners. This is progress and advancement in their view, thus they replace that which is lofty, perfect and precious with something that is low and despicable. They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people, and for this reason they blindly imitated the foreigners in harmful matters.

As for that which they possess of those things that are of benefit – even if associated with the religion, they are the most distant from it as is well known regarding their state of affairs. And through that which the deviants decorate their falsehood is their strong language (or forceful speech) regarding modern culture (or intellectual development), whilst claiming that neither can manners be refined nor free from oppression and tyranny except by way of that. They exaggerated in praising it and its educators, vilify those who do not have this modern culture and ridicule them. They interpret it with various deviated interpretations and everyone blurting, because if sciences are disorderly and manners are based on them, then this is how its people will behave. They do not agree – in anything – in their views and opinions, and all their statements refer back to toppling the religion and manners. Indeed, sound intellectual development and beneficial refinement is that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait, cleansed deeds and etiquettes until matters became rectified, the state of affairs came to be upright, combined between the religious and worldly affairs, reformed the beneficial morale and the material sciences that support them. And certainly what is witnessed is a testimony to that which we have mentioned, for indeed the contemporary (or modern) sciences and inventions – despite their expansion and vastness – have been unable to rectify the manners, bring about sound virtues and remove evil due to them being devoid of (sound) religion; rather the religion of Islaam is that which will guarantee this rectification, undertake this beneficial refinement, direct towards every good and deter every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs. Whoever looks at its fundamentals, subsidiary issues and what it deters, he will find the affair as we have mentioned; rather -above everything else -Allāh is the granter of success. [2]

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [3]

Imam Al-Hasan Al-Basri, may Allah have mercy upon him, stated regarding Allāh’s statement:

 وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى ٱلۡأَخِرَةِ حَسَنَةً۬

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good (2:201]

Good in the worldly life is Knowledge and worship. Good in the afterlife is Paradise. [4]

[1] Al-I’tisam 3/434

[2] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. page 33- 36

[3] Bada’i al-Fawa’id 3/525-526

[4] Jami Bayan Al-Ilm 1/11

 

 

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [110]

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

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

Allah named the Qur’an Al-Furqan (The Criterion) because it distinguishes between truth and falsehood.

Muhammad, peace and blessings of Allah be upon him, separated the people – separated the people of truth, guidance and Iman from the people of Kufr, lies, wickedness, shirk and misguidance.

Allah will definitely make them (humankind and jinn) two groups – a group in paradise and a group in the blazing fire.

An Excerpt from “Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhaat Al-Hizbiyyeen” 74-75