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In a world brimming with ideas, one fears for their heart and recalls this supplication

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

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

The Prophet, peace and blessings of Allah be upon him, used to say in a supplication of the night prayer – after Takbeer and before recitation:

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

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [1]

According to the scholars, even though Allah is the Creator of all things, these magnificent creations [Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been explicitly mentioned as is the case in the Qur’an and authentic Sunnah regarding the specific mention of every created thing that has a great status, such as the statements, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s greatness, All-Encompassing Power, and absolute Sovereignty. [2]

In this supplication, one employs the means to seek Allah’s (Love, Assistance, and Pleasure) by acknowledging and affirming that He is the Lord – in general and specific – of these three Angels who have been given the means to give life. Jibreel is responsible for conveying revelations to the Prophets, which bring life to the hearts and souls through sound belief. Meekaa’eel brings rain, which gives life to the earth, vegetation, and animals. Israafeel blows the trumpet for the resurrection of the creation after death.

Also employing the means to seek Allah’s (Love, Assistance, and Pleasure) by acknowledging and affirming that He alone is the Originator of the heavens and earth- their Creator and the One Who brought them into existence when they never existed, and that He is the Knower of the unseen and seen- knower of the hidden and apparent, and He is the (perfect) Judge between His servants regarding that which they differ so that He guides you to the truth in that which they differ. Regarding guidance, it is to possess knowledge of the truth together with the intent to follow it, while giving it precedence over everything else. A (rightly) guided person is someone who acts upon the truth and yearns for it. This is Allah’s greatest blessing that is bestowed on (His) servants. [3]

[1] Saheeh Muslim 770.

[2] Sharh Saheeh Muslim 5/50.

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

Knowledge in stages – By Imam Muhammad Ibn Salih Al-Uthaymin

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

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

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyati Taalibil Ilm page 77 onwards, under the section kayfiyyah at-Talab wat-Talaqqee that a person should learn the fundamentals and establish his knowledge on sound fundamentals- the Qur’an and the Sunnah etc. One should not approach knowledge, whilst intending to acquire everything at once because that is not possible; rather one should acquire knowledge little by little. Likewise, one should not rely solely on books and his personal efforts, rather one should have a reliable Shaikh- one who is reliable in his understanding and is trustworthy because the Shaikh who teaches you has already studied, taught, revised and understood. Then the Imam stated that students have different abilities and some may be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed pursuit of knowledge under the scholars vary depending where a person is residing and the method adopted by the scholars of that country.

[1] Aqeedah:

Thalaathatul Usool

Qawaa’idul Arba’ah

Kash Ash-Shubuhaat

Kitaab at-Tawheed

Tawheed Al-Asmaa Was-Sifaat: 

Aqeedah Al-Waasitiyyah

Al-Hamawiyyah

At-Tadmuriyyah

[2] Arabic Grammar: 

Al-Aajurroomiyyah

Mulhatul I’raab’ by Al-Haraaree

Qatr An-Nadaa’ by Ibn Hishaam and then Alfiya’ by Ibn Maalik with the explanation of Ibn Aqeel.

[3] Hadith: 

Arba’een of Imaam An-Nawawi.

Umdatul Ahkaam and then Buloogh Al-Maraam.

The Imam said he prefers that one limits himself to Buloogh al Maraam because Umdatul Ahkaam enters Buloogh al Maraam-the majority of the ahadith in Umdatul Ahkaam can be found in Buloogh Al-Maraam. If one is not able to memorise Buloogh al-Maraam, he has Umdatul Ahkaam because it is short and most of its ahaadeeth are found in Bukhaari and Muslim, so one is not burdened with checking their authenticity. Then one moves to Al-Muntaqaa’ by Ibn Taymiyyah, which is much bigger than Buloogh al-Maraam but weaker in its grading of the ahadith found in it. Then one moves to the Ummahaat As-Sitta [Al-Bukhaari, Muslim, Abu Daawud, At-Tirmidhee, An-Nasaa’ee and Ibn Maajah].

[4] Mustalah: 

Nukhbatul Fikr and then Al-Fiyyah’ by Al-Iraaqee

[5] Fiqh: 

Aadaabul Mashee ilas Salaah’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah], then Zaad Al-Mustaqni or Umdatul Fiqh, then Al-Muqni to study the difference of opinions in the madhaahib and further higher studies of this subject matter in Al-Mughnee. Order: Al-Umdah, then Al-Muqnee, then Al-Kaafee and then Al-Mughnee.

[6] Usool Al-Fiqh:

Al-Waraqaat and then Rawdah An-Naadhir. But Shaikh Uthaymeen [rahmahullaah] said that there are other good and concise books on Usool al-Fiqh that can suffice a person.

[7] Tafseer:

Ibn Katheer

[8] Usool At-Tafseer: 

Al-Muqaddimah’ by Shaikhul Islaam Ibn Taymiyyah

[9] Seerah: 

Mukhtasar Seerah An-Nabiy’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah]. The source of this work is based on Ibn Hishaam’s work and Ibn Qayyim’s Zaadul Ma’aad. Zaadul Ma’aad -in particular- contains Fiqh in relation to the Seerah, in Tawheed and the deeds [acts of worship, dealings, manners, etiquetes etc] of the Prophet (sallal-laahu-alayhi-wasallam)].

For further benefits, see Sharh Hilyati Taalibil Ilm

Souls Cannot Be Purified Until They Are Put to The Test –By Imam Ibn Al-Qayyim Qayyim

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibnul Qayyim, may Allah have mercy upon him, said:

The souls will not become purified and upright until they are put to test through afflictions.

Shaikhul Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah, The Most High, says:

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Allah, The Most High, says:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Al-Baqarah. 214]

Whenever a Messenger is sent to the people, they find themselves in two situations: either some of them say, “We believe” or they refrain from saying “We believe”, rather they persist in evil deeds. Those who say, “We believe” face trials and tests from their Lord, The Mighty and Majestic, to make known those who are truthful and those who are liars. The one who did not say, “We believe” should not think that he will not be put to trial and test, for indeed no one can escape Allah, The Most High.

This is the way of Allah – (based on perfect justice, knowledge and perfect wisdom, and free is He from all imperfections). He sends Messengers to the people, but they belie and harm them.

Allah says:
كَذَٲلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُواْ سَاحِرٌ أَوۡ مَجۡنُونٌ

Likewise, no Messenger came to those before them, but they said: ‘’A sorcerer or a madman!’’ [Adh-Dhaariyaat. 52]

Those who believe in the Messengers and obey them are shown enmity and harmed and tested through what causes them pain; but those who do not believe in the Messengers will receive pain that is greater and more abiding. Therefore, every soul will encounter pain -whether it believes or disbelieves; but a believer encounters harm in the worldly life in the beginning, then praiseworthy outcomes. [1]

As for the one who disbelieves, he receives blessings at first and pain thereafter. A man asked Imam Ash-Shaafi’ee, may Allah have mercy upon him, “What would be better – that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad, then after having patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. [2]

This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who has to live with people. The people have wants and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Whoever examines his circumstances and that of the people will find that this does occur a lot. Take for example the case of a people who desire lewd conduct and wrong doing -who make false statements concerning the religion or utter shirk – and commit sins similar to that which Allah stated (in Surah Al- A’raaf verse 33) [3], while they are in a place- a campus, a convoy, a large block of public buildings with stores, or a roofed market place, bazaar, a school, a hospice, a town, a narrow mountain pass or a city – with other people and are not able to commit (the evil) they desire, unless others either agree with them or refrain from rebuking them; so, they either seek the approval of others or ask them to keep quiet. If they (those asked to agree with evil) agree or refrain from rebuking (them), they are saved from their evil in the beginning, but then they are the ones responsible for giving the upper hand to the (perpetrators), who will humiliate and punish them in a manner that is more severe than what they feared at first, such as asking them for a false testimony or to utter false statements about the religion or to aid them commit lewd conduct and oppression. If they reject the request, they are harmed and shown enmity; but if they agree, they are responsible for subduing themselves, thus they are humiliated more than what they feared at first or they are punished by others. Therefore, the obligation is what Aa’isha, may Allah be pleased with her, said to Mu’aawiyah, may Allah be pleased with him and his father, “Indeed, whoever seeks the pleasure of the people at the expense of Allah’s Pleasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s pleasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him.”

This (seeking the pleasure of the people at the expense of Allah’s Pleasure) is perpetrated by those who aid the kings and leaders in their corrupt goals [4], as well as the people who aid the people of Bidah -who attribute themselves to knowledge and adherence to the religion- to commit their Bidah. As for the one whom Allah guides and enables to follow guidance in affairs of the religion, he is prevented from committing haram and exercises patience when harmed and shown enmity. Thereafter, he will receive a praiseworthy outcome in this worldly life and the Hereafter, similar to what happened to the Messengers and their followers, the Muhaajiroon in this Ummah, the (upright) scholars, devout worshippers, merchants and leaders when they faced those harmed and showed them enmity.

Allah states in several verses of the Qur’an that the people will be put to trial through prosperity and adversity, thus, a person is in need of exercising patience and being thankful to Allah. Allah [The Most High] says:

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance to the legal ways of the Prophet] [Al-Kahf. 7] [5]

Allah says:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)? [Aal Imraan. 142]

Allah says in Surah Al-Baqarah:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They werea fflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Verse 214]

This is because the soul will not become purified and upright until it is put to test through afflictions, just as gold cannot acquire its pristine state until it is refined to separate it from other less precious metals. However, if a person is (guilty of) wrongdoing, he is not visited by evil except as result of such behaviour. Allah says:

مَّآ أَصَابَكَ مِنۡ حَسَنَةٍ۬ فَمِنَ ٱللَّهِ‌ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ۬ فَمِن نَّفۡسِكَ‌ۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولاً۬‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدً۬ا

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness.[An-Nisaa. 79]

Allah says:

وَمَآ أَصَـٰبَڪُم مِّن مُّصِيبَةٍ۬ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٍ۬

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’an Verse 35:45). [Surah Ash-Shura’ 30]

Allah says:
ذَٲلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرً۬ا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬

That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allah is All-Hearer, All-Knower. [Al-Anfaal 53]

Indeed, Allah mentions the reason behind the punishment sent to the nations of the past and what will happen to the people till the day of judgement because of their wrongdoing. Our first parents – Adam and Hawaa- were the first to acknowledge this fact. Allah informs us that they said:

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Al-A’raaf. 23]

Allah informs us that Iblees said:

رَبِّ بِمَآ أَغۡوَيۡتَنِى لَأُزَيِّنَنَّ لَهُمۡ فِى ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّہُمۡ أَجۡمَعِينَ
إِلَّا عِبَادَكَ مِنۡہُمُ ٱلۡمُخۡلَصِينَ

“O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. “Except Your chosen, (guided) slaves among them.” [Al-Hijr’ 39-40]. Then Allah says:

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

“Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil doers, etc.). [Al-Hijr’ 42]

In a Hadith Qudsi reported by Abu Dhar, may Allah be pleased with him, he said that Allah’s Messenger, peace and blessings of Allah be upon him, said that Allah says: “O My Slaves! It is only your deeds that I record for you and then recompense for you; so, whoever finds good, let him praise Allah, and whoever finds something else, then blame no one but himself.” [Sahih Muslim 2577]

It is reported in a Hadith about seeking forgiveness that a person (should say):

 اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ
أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

“O Allaah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am (sincere) to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You.’’ [Al-Bukhaari 6323] [6]

The Prophet, peace and blessings of Allah be upon him,  used to say in his sermons: “All praises and thanks is to Allaah; we seek His Aid and Assistance; and we seek Allah’s refuge from the evils of ourselves and the evil consequences of our deeds. [Sahih Muslim. 868]

The Prophet said: “My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them (from falling in the fire), but they overpowered him and rushed into the fire . Similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the fire, but you insist on falling into it. [Al-Bukhaari. 6483]

The Prophet likened us to moths, because of its ignorance (regarding the danger behind that light from the fire), impulsiveness and un-insightful behaviour. It is well known that a moth moves quickly (towards the light of the fire) due to being ignorant (of the consequences), and this why it is said that the one who follows another person who misguides him is befooled and misled.

Allah says about Fir’awn:
فَٱسۡتَخَفَّ قَوۡمَهُ ۥ فَأَطَاعُوهُ‌ۚ

Thus he [Fir’aun (Pharaoh)] be fooled and misled his people, and they obeyed him. [Az-Zukhruf’ 54]

Allah says:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one mentioned by Allah in the verse:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’. 24]

An Excerpt from ‘Al-Fawaa’id’ pages 293-300

[1] Further reading:

https://salafidawahmanchester.com/2019/08/be-on-the-side-of-allaah-and-his-messenger-even-when-the-majority-are-on-the-opposite-side/

[2] https://salafidawahmanchester.com/2017/09/reflection-conditional-promise-return-strength-authority/

[3]
قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raaf. 33]

[4]  http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

[5]

https://salafidawahmanchester.com/2016/01/1-everything-in-this-worldly-life-is-an-adornment-for-it-in-order-to-test-us-few-reflections-benefits-and-reminders-from-some-aayaat-in-surah-al-kahf/

[6] https://salafidawahmanchester.com/2012/03/abridged-the-best-way-to-seek-allaahs-forgiveness-with-comments-from-imaam-bin-baaz-rahimahullaah/

Tremendous Hadith About The Sirat and Other Affairs In The Hereafter

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

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

Some of the companions of Abdullah Ibn Al-Mubarak,  may Allāh have mercy upon him, saw him contemplating and asked: “Where have you reached (in your contemplation)?” He said: “The Sirat (i.e. the bridge)”. [1]

A Tremendous Hadith About The Sirat and Other affairs on The Day of Judgement

Narrated Abu Hurairah, may Allah be pleased with him: The people said, “O Messenger of Allah! Shall we see our Lord on the Day of Resurrection?” He replied, “Do you have any doubt in seeing the full moon on a clear (not cloudy) night?” They replied, “No, O Allah’s Apostle!” He said, “Do you have any doubt in seeing the sun when there are no clouds?” They replied in the negative. He said, “You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, ‘I am Your Lord.’ They will say, ‘We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, ‘I am your Lord.’ They will say, ‘You are our Lord.’ Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Messengers to cross it with my followers. Nobody except the Messengers will then be able to speak and they will be saying then, ‘O Allah! Save us. O Allah Save us.’ There will be hooks like the thorns of Sa’dan in Hell. Have you seen the thorns of Sa’dan?” The people said, “Yes.” He said, “These hooks will be like the thorns of Sa’dan but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell, till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations, one man will be left between Hell and Paradise and he will be the last man from the people of Hell to enter paradise. He will be facing Hell, and will say, ‘O Allah! Turn my face from the fire as its wind has dried me and its steam has burnt me.’ Allah will ask him, “Will you ask for anything more in case this favor is granted to you?’ He will say, “No by Your (Honor) Power!” And he will give to his Lord (Allah) what he will of the pledges and the covenants. Allah will then turn his face from the Fire. When he will face Paradise and will see its charm, he will remain quiet as long as Allah will. He then will say, ‘O my Lord! Let me go to the gate of Paradise.’ Allah will ask him, ‘Didn’t you give pledges and make covenants (to the effect) that you would not ask for anything more than what you requested at first?’ He will say, ‘O my Lord! Do not make me the most wretched, amongst Your creatures.’ Allah will say, ‘If this request is granted, will you then ask for anything else?’ He will say, ‘No! By Your Power! I shall not ask for anything else.’ Then he will give to his Lord what He will of the pledges and the covenants. Allah will then let him go to the gate of Paradise. On reaching them and seeing its life, charm, and pleasure, he will remain quiet as long as Allah wills and then will say, ‘O my Lord ! Let me enter Paradise.’ Allah will say, May Allah be merciful unto you, O son of Adam! How treacherous you are! Haven’t you made covenants and given pledges that you will not ask for anything more than what you have been given?’ He will say, ‘O my Lord! Do not make me the most wretched amongst Your creatures.’ So Allah will laugh and allow him to enter Paradise and will ask him to request as much as he likes. He will do so till all his desires have been fulfilled. Then Allah will say, ‘Request more of such and such things.’ Allah will remind him and when all his desires and wishes have been fulfilled, Allah will say “All this is granted to you and a similar amount besides.” Abu Said Al-Khudri, said to Abu Huraira, ‘Allah’s Messenger said, “Allah said, ‘That is for you and ten times more like it.’ “Abu Huraira said, “I do not remember from Allah’s Messenger except (his saying), ‘All this is granted to you and a similar amount besides.” Abu Sahd said, “I heard him saying, ‘That is for you and ten times more the like of it.” [2]

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. [Saheeh Muslim Number: 2720] [3]

[1] Miftah Dar As-Sa’adah 1/180

[2] No. 771 (Sahihalbukhari.com)

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

Essential Guidance Requested from Allah in the Pursuit of Truth on His Path

Written by Abdullah Jallow on . Posted in 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 Allāh, The Most Merciful, The Bestower of Mercy.

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa: [ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ- Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds] – Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers. Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him.

He was by himself after he killing someone [i.e. when he unintentionally killed one of Fir’awn’s people, whilst defending a man from Bani Israeel, thus, Fir’awn and his chiefs were determined to kill him]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task).  Allah says that Musa said: [رَبِّ ٱشۡرَحۡ لِى صَدۡرِى – O my Lord! My expand my heart]- Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

[وَيَسِّرۡ لِىٓ أَمۡرِى – And ease my task for me]- Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

[وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech]. Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

[وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Thus, he asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Harun (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]- Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah says in another verse: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is: [كَىۡ نُسَبِّحَكَ كَثِيرً۬ا – That we may glorify You much]; [وَنَذۡكُرَكَ كَثِيرًا – And remember You much]. Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

[إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا- Verily! You are of us Ever a Well-Seer] – Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him: [قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ -You are granted your request, O Musa (Moses)]- Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah says in another verse: [وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ- And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors].

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [1]

Imam Ibn Qayyim, may Allāh have mercy upon him, said:

A man asked Imam Ash-Shaafi’ee, may Allāh have mercy upon him, saying: “What would be better that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials (at first)?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad; then after they exercised patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who must live with people; the people have wants (or desires, wishes etc) and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Allah says: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum’ 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion.  Al-Hasan Al-Basri, may Allāh have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one that Allah mentions in the verse:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ  – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’ 24] [2]

Imam As-Sadi said about this verse (Ar-Rum 60): [فَٱصۡبِرۡ – So be patient]- Meaning, upon that which you have been commanded and in calling them to the (path of) Allah; even if you see them turning away that should not turn you away from the call. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ – Indeed, the promise of Allah is true]- Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allāh) know that his deeds will not be in vain and will find a full reward for it (in the afterlife), then what he faces of hardship will become minor, and it will become much easy for him to bear every difficulty. [وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you]- Meaning, their Iman is weak and their certainty is little, so their forbearance becomes lacking as result and their patience is little. So, beware out of fear of being discouraged by these people because unless you are not careful about their affair, they will discourage you and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair, seek to be similar and to be in agreement with them. [3]

We ask Allāh:

اللَّهمَّ إنِّي أسألُكَ الثَّباتَ في الأمرِ والعزيمةَ على الرُّشدِ 

O Allah! I ask You for firmness in this matter and determination to adhere to the path of guidance. [4]

[1] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’. explanation of Verses 24-36 Surah Taha). Slightly paraphrased

[2] An Excerpt from ‘Al-Fawaa’id’ pages 293-300. slightly paraphrased

[3] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’.

[4] Declared Saheeh Li-Ghayrihee By Imaam Al-Albaanee in Takhreej Mishkaat Al-Masaabeeh 915

How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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'.

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

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

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. [Saheeh Muslim Number: 2720] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

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

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

The Jihad of a Lifetime Against Four Things!

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Allāh, The Exalted, says:

وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ 

And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!’’ [Al-Hajj. 78]

When you hold fast to Allah, He will protect you. Allah will help you against ([the evil desires) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need for it is more.The completeness of this help is (given) is based on the level of one’s attachment to Allah. [1]

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

Allah, Glorified be He and free is He from all imperfections, attached guidance to Jihad [striving in the path of Allah]. The people with the most perfect guidance are those who (perform) a greater Jihad.  The most obligatory Jihad is the Jihad against the Self (a), Jihad against (vain) desires, Jihad against shaytan and Jihad against the Dunyah (b) Whoever strives against these four, Allah will guide him to the paths of His Pleasure leading to Paradise. Whoever abandons (this) Jihad will miss guidance depending on the extent of what he neglected it. Junaid, may Allah have mercy upon him, said: “Those who strive against their (vain) desires through repentance, Allah will  guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him. [2]

[a] Jihad Against The Self: Striving to attain upright guidance, adhering to it after being acquainted with it, calling to it and exercising patience when faced with the difficulties in that path [3]  Imam Al-Aajurree – may Allah have mercy upon him- said: I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty. The people who possess knowledge regarding it say, “It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed”.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience. If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks to another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [4]

[b] Jihad against the Dunyah: In a supplication, the Prophet, peace and blessings of Allah be upon him, asked Allah:

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 – ‘Do not make the Dunyah our greatest concern]. [5] Al-Allamah Al-Mubaarakfooree, 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. [6]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [8]

[1] Jalaa Al-Af’haam. Page 154

[2] Al-Fawaa’id page 97

[3] Zaad Al-Ma’aad 3/9

[4] An Excerpt from Adabun Nufoos. Page 5]

[5]Sahheeh at-Tirmidhee 3502 

[6] Tuhfah Al-Ahwadhee 9/475-477]

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

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

A Principle In The Qur’an: “Turning Away From What Is Beneficial Is Replaced With Harm”

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, 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.

Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful

Imam As-Sadi, may Allaah have mercy upon him, stated:

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahmaan (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allaah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud (i.e. those who knew the truthfulness of Muhammad’s (peace and blessings of Allah be upon him) Messengership, but turned away from it wilfully)]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allaah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allaah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan.  [Al-Baqarah. Ayaat 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’aan), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to shaytaan.

An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97

Be Alert When Our Children Utilise Terminology to Describe Incidents During Catastrophes and Disasters

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Shirk, Worship - 'Ibaadah'.

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

Must Read: The Two Definitions of Science- By Shaik Abu Iyad (may Allah preserve him)

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

Allah, The Exalted, says:

مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ

لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring it into existence. Verily, that is easy for Allah.  So that you may not be sad over matters you fail to get, nor rejoice because of what has been given to you. And Allah likes not prideful boasters. [Al-Hadid 22-23]

They say a “Natural Disaster” is a natural event such as a flood, earthquake, or tsunami that kills or injures a lot of people; a sudden and terrible event in nature (such as a hurricane, tornado, or flood) that usually results in serious damage and many deaths; natural hazards, extreme, sudden events caused by environmental factors such as storms, floods, droughts, fires, and heatwaves; violent events that are outside the control of humans. They are caused by the forces of nature and may result in loss of life, injury, and property damage. There are many types of natural disasters, including avalanches, drought, earthquakes, flooding, hurricanes, tornados, tsunamis, volcanic eruptions, etc.

First, it is essential to scrutinise the language employed by individuals who have dismissed Tawhid. “The foundation of a person’s faith in Islam lies in the declaration that there is no deity deserving of worship except Allah and that Muhammad, peace and blessings of Allah be upon him, is His Messenger. This entails a belief in Allah, affirming His Oneness without any partners, adhering to His commands, avoiding what He has prohibited, and dedicating worship solely to Him. Upholding this principle requires the rejection of any expression that embodies Shirk or Kufr, or that may lead to either of these”. [1]

“A fundamental principle in Islam is the understanding that words or terms can be categorised into two types: those found in the Qur’an and the authentic Sunnah. Every believer has to affirm what Allah and His Messenger have affirmed and reject what they have negated. The words affirmed by Allah represent the truth, while those negated by Him are indeed false, as Allah speaks the truth and guides humanity to the straight path. The terms of the Shari’ah are sacred, and one needs to seek the accurate meanings intended by the Messenger, peace and blessings of Allah be upon him, to affirm what he affirmed and reject what he rejected. It is obligatory for us to believe in and affirm everything he has conveyed and to follow his commands. In contrast, for words or terms that are not present in the Qur’an or authentic Sunnah, and for which the Salaf did not reach a consensus on their affirmation or negation, no one needs to align with those who either affirm or negate them until their intended meaning is clarified. If the intended meaning aligns with the revelations, commands, and prohibitions conveyed by the Messenger, it is accepted; however, if it contradicts those teachings, it is to be dismissed”. [2]

We must exercise caution when our children refer to the phrase “natural disaster,” as those who oppose Tawhid may imply that events in the universe occur independently of Allah’s Will. 

Imam As-Sadi, may Alaah have mercy upon him, stated: 

The greatest evils of knowledge and its contradictions arise from becoming familiar with creation while neglecting its Creator, understanding effects without recognising the One who brought them into existence, examining causes without acknowledging the source of those causes, and exploring paths without clear and sound objectives. The shortcomings inherent in this form of understanding are manifold, and the consequences are severe. Indeed, many atheists and those misled by them possess expertise in the natural sciences; however, they limit themselves to this knowledge and remain oblivious to its connection with the Creator and the ultimate cause.

Concerning the knowledge encompassed within the natural sciences, individuals in this field often perceive themselves as the sole possessors of understanding regarding the marvels and enigmas of nature—knowledge that they believe is exclusive to them. This perception elevates their status above others, leading to a sense of arrogance and self-deception. They limit their focus to these sciences, viewing them as the ultimate objective and purpose, which consequently results in significant misguidance and a lack of depth in both knowledge and intellect. Had they recognised and affirmed their belief in the true Creator, the One who governs all aspects of the Universe—who has intricately linked means and causes to His divine decree—they would understand that these means and causes reflect His Perfect Wisdom. Indeed, Allah, the Most High, is All-Wise; He has positioned all things appropriately, establishing a remarkable order in both minor and major matters. He has provided every sought-after goal with a corresponding means or cause, along with a pathway leading to it. Consequently, the results and outcomes are contingent upon the efficacy of these means and the capabilities of those who undertake the actions (by His Will and Permissible). If they had connected these means, paths, and outcomes to Allah’s divine decree, their understanding would have reached a level of perfection, granting them a certainty unattainable by those who have not attained their level of insight. However, they take pride (solely) in their knowledge of the tangible outcomes of these paths, leading to their arrogance, thus making the statement of Allah, the Most High, applicable to them.

فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون 

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. 83]

Allāh said:

وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26] 

This is the most significant detrimental outcome of self-admiration and arrogance without exception, and the most treacherous route that leads many individuals to be misled and deceived. Consequently, we implore Allāh to grant us sound knowledge that is underpinned by sound intellect, divine text, and sound natural disposition – the beneficial knowledge that a person understands in all its dimensions, linking peripheral matters to their foundational principles; and its means, causes, effects, and outcomes are attributed to the One who has created and initiated them. The possessor of this knowledge maintains a connection between creation and its Creator, acknowledging that the effects are inseparable from the One who rendered them effective; nor does he disassociate the wisdom, secrets, and intricate systems within the creation from the One who has perfected and organised them, bringing them into existence from a state of non-existence. This knowledge yields the fruits of certainty, leading to tranquillity, happiness, and success. It cultivates admirable character and righteous actions, benefiting both religious and worldly matters. [3]

Listen to Al-Qadaa Wal Qadr by Shaikh Abu Iyad – may Allah preserve him:

[1] Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[2] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17.

[3] 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. pages 37-40]

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately..

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

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

Although one of his statements equates to Major Shirk, Andrew Tate is a new Muslim; therefore, any mistakes he commits ought to be corrected privately, in contrast to those of individuals who have been Muslims for a long time

Abee Waqid Al-Laythee, may Allah be pleased with him, said, “We went out with Allah’s Messenger, peace and blessings of Allah be upon him, to the campaign to Hunayn, while we were new converts from disbelief to (Islam). The idol worshippers had a lote tree in (whose vicinity) they used to stay and hang their weapons, and it (i.e. this lote tree) was called Dhaat Anwaat. So when we went past a tree, we said, ‘O Allah’s Messenger! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So Allah’s Messenger said, ‘Allah is the Greatest! This is a path that has proceeded (from the people of the past). By Allah in whose Hand my soul is! You have stated just as the children of Israel stated to Musa, ‘O Musa! Make for us an ilaahan (a god) as they have Aalihah (gods)’. He [Musa] said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligated to you i.e. to worship none but Allah Alone, the One and the Only true God of the entire existence)'”. [Sahih at-Tirmidhi 2180]

Shaikh Abdullah Bin Abdur Rahman Abaa Batayn, may Allah have mercy upon him, said:

They (those new Muslims) did not perceive that their statement equated to the deification of others besides Allah, which contradicts the declaration, “There is no deity worthy of worship except Allah.” They affirmed that only Allah is deserving of worship and understood its significance, as they were Arabs. However, the implication of the phrase “Set up for us a Dhaat Anwaat” was obscured to them due to their recent conversion to Islam. Consequently, the Prophet remarked, “Allahu Akbar! This is a path that has been taken by those before you. By Allah, in whose Hand my soul is! You have stated just as the Children of Israel said to Musa ‘O Musa! Make for us a deity as they have deities!’ Musa responded, ‘Indeed, you are a people who know not (Allah’s Majesty and Greatness and what is obligated to you, i.e. to worship none but Him, the One and Only true God of the entire existence).’ You will follow the way of who preceded you.” If it is said, “The Prophet did not declare those new Muslims as being outside the fold of Islam”. So, we say, “This shows that an individual who makes a statement that is tantamount to disbelief or out of being ignorant of its meaning should be notified and made aware of the true meaning, and thus has not disbelieved. However, there is no doubt that if they were to regard the Dhaat Anwaat as an object of worship alongside Allah, especially after the Prophet’s disapproval, they would indeed be considered disbelievers. [1]

Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, said: Those (new Muslims) expressed a desire to engage in that act of worship at a specific location to seek blessings. In response, Allah’s Messenger referred to what they sought after as worshiping another deity alongside Allah. This act they were pursuing was a potential avenue to Shirk; however, once the Messenger elucidated the matter for them, they repented and committed themselves to obedience. [2]

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated: Ahlus Sunnah comes together based on the truth rather than merely amassing followers. The term “Tajmee” refers to the act of increasing numbers within a group or party, while “Ijtimaa” signifies unity grounded in truth, emphasising adherence to and commitment to that truth. This serves as a refutation of groups such as Ikhwan al-Muslimeen, who have their “golden principle” that “We unite on what we agree upon and excuse each other for our disagreements.” But Shaykh Uthaymeen, may Allah have mercy upon him, called this principle of theirs a “Wooden principle” because, for them, the primary objective is to gather numbers. So, how is the “principle of uniting upon truth and not numbers” illustrated in this hadith? The Prophet, peace and blessings be upon him, was en route to a military campaign; do you need numbers for a military expedition or not? However, the Prophet prioritised unity based on truth and what is pleasing to Allah. We can see that the adherents to innovation in religious matters and those driven by desires clearly oppose this principle. [3]

The evidence presented above sufficiently demonstrates that the Prophet publicly admonished the new Muslims when they made a statement that is tantamount to major Shirk. It is important to note that no Salafi scholar has labeled Andrew Tate as a disbeliever based on his statements, as the authority to make such determinations rests with the Salafi scholars. For further understanding, one should refer to the Principles of Takfeer, which outline the criteria scholars use before declaring a Muslim to be outside the fold of Islam.

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

May Allah guide Andrew’s heart to repentance Aameen.

[1] Al-Intisaar Li-Hizbil Allaahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzee 1305AH]
[2] An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page 11
[3] Extracted from a Lesson of the Shaikh by our brother Abu Aa’isha Amjad Khan, may Allah preserve him.