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Wholehearted Supplications: Some Lessons For An Upright Caller to Allah

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, 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, 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 killing someone [unintentionally]; 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 said 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.

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 said 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 said 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 matter 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 said:

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

Three Roots of All Evil and Three Foundations of All Good

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

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allaah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three affairs constitute shirk, injustice and indecency. Shirk and invoking other than Allaah is the ultimate affair related to the heart’s attachment to other than Allaah, murder is the ultimate affair related to going along with one’s intense anger and fornication is the ultimate affair related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

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

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

As for Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

As for injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire which cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Therefore, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good.

An Excerpt from Al-Fawaa’id 131-132

[13] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Monotheism - Tawheed, 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, The Most High, said:

أَمْ اتَّخَذُوا آلِهَةً مِنْ الأَرْضِ هُمْ يُنشِرُونَ
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
أَمْ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ هَذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُول ٍإِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاعْبُدُونِ

Or have they taken (for worship) aliha (gods) from the earth who raise the dead? Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! He cannot be questioned as to what He does, while they will be questioned. Or have they taken for worship (other) aliha (gods) besides Him? Say: “Bring your proof:” This (the Qur’an) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and no one else).” [Al-Anbiyaa. 21-25]

Allah, The Most High, stated His disapproval of the polytheists – those who (worship things which they have taken as) gods in the earth, even though these gods are absolutely incapacitated and powerless. Neither are they are able to bring them back to life nor resurrect them, and this is further explained by (another) statement of Allah:

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلاَ يَمْلِكُونَ ِلأَنفُسِهِمْ ضَرًّا وَلاَ نَفْعًا وَلاَ يَمْلِكُونَ مَوْتًا وَلاَ حَيَاةً وَلاَ نُشُورًا

Yet they have taken besides Him other aliha (gods) that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead. [Al-Furqan. 3]

And Allah said:

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ
لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُحْضَرُونَ

And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen. 74-75]

A polytheist worships a created thing that can neither benefit nor harm, abandoning the sincere worship of Allah – The One Who is Perfect, and in His Hand is the absolute control over all benefit and harm. This shows that a polytheist is not blessed, his ignorance is clearly established as well as the severity of his unjust behaviour towards Allah, for indeed it is only befitting that there is only one (true) deity, just as there cannot be except one (true) Lord. And because of this, Allah, The Most High, said:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

Had there been therein (in the heavens and the earth) gods besides Allah, then verily both [i.e. the heavens and the earth] would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! [Al-anbiyaa. 22]

Meaning: Both the heavens and the earth would have been ruined as well the creation in them.

The heavens and the earth – as one can see – are in a perfect state, intact and in perfect order. Neither is there any defect in them and obstacles (to its perfect order) nor conflict in its organisation. This shows that the One who controls and regulates its affairs is One- its Lord is one and the deity (under whose control they are maintained) is One. If it were the case that the heavens and the earth had two (deities) that control and regulate its affairs- two lords or more, its perfect order would have been ruined and its foundations would have been undermined. This is because they would have been obstacles and opponents to one another; so if one of them wishes to plan and administer something and the other one wishes that it should not take place, then it would be impossible for both their wishes to be fulfilled. The fulfilment of the wishes of one of them would have shown that the other one is weak and unable to do whatever he wants; and it is impossible that both of them will agree on everything.

Therefore, the wish of Al-Wahid, Al-Qahhar [Footnote a], is what will be fulfilled without anyone being able to prevent or repel it. And this is why Allah, The Most High, said (in an other Ayah)

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [Al-Muminun 91] [An Excerpt from Tafseer As-Sadi]

Footnote a: The following except is taken from Shaikh Abu Talhah’s translation of the meaning of the Names and Attributes of Allah. May Allah have mercy upon him and his wife.

The meaning of Al-Wahid:

The One and Only. The One Who always has been and always will be One and Alone with regards to His Self (Dhaat).The One Who has no partner, no sharer, and no equal.

The meaning of Al-Qahhar:

The Overwhelming Subduer Who is never overcome. The One Who alone subdues the whole of the creation with His sovereign authority and Power. Nothing occurs except with His permission. Everything submits to Him. The One Who subdues the most obstinate and renegade tyrants with His punishment, and Who subdues the whole of the creation with death.

[12] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing, no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). [Ar-Ra’d 14]

Allah, The Most High, alone has the right to be worshipped. One’s acts of worship has to carried out sincerely for the sake of Allah. Similarly,  Allah, The Most High, alone has the right to be invoked when one seeks after the fulfilment of a specific need.

Allah, The Most High, alone has the right to be loved [i.e. the love that makes it incumbent upon a a person to devote all acts of worship to Allah alone].

Allah alone has the right to be worshipped with Al-Kawf [Fear (1)], Ar-Rajaa [Hope and longing (2)], Ar-Raghbah [Fervent Desire (3)]; Ar-Rahbah [Dread (4)] and Al-Inaabah [turning to Allaah in repentance (5)].

This is because Allah alone is the possessor of all the Names and Attributes of perfection which makes Him the only deity worthy of worship. Any other thing taken as a deity besides Him is false.

وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ

And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing.

Meaning: The idols and false deities that are associated as partners with Allah in worship cannot respond with a thing to those who invoke and worship them- neither can they respond to their requests in this life nor in the afterlife;

إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌

no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not.

This is an excellent similitude regarding the invocation of the one who invokes other than Allah, for he is like one who stretches his hand at the edge of a deep well (for) water, even though it is impossible to reach it by doing so. This is the case regarding the one who invokes false deities besides Allah, for he will not reach his goal. Allah said in another verse:

إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٲبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ وَڪَذَٲلِكَ نَجۡزِى ٱلۡمُجۡرِمِينَ

Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimun (criminals, polytheists, sinners, etc.). [7:40]

وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

And the invocation of the disbelievers is nothing but an error (i.e. of no use).

Meaning: They invoke false deities, thus, their invocation is misguidance. As for Allah, He is the True King of the entire creation and the only deity worthy of worship, therefore, to worship Him alone is the truth and it is what will definitely benefit a person in this life and the next.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

———–

Footnotes:

1: Al-Kawf [Fear]: Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types: (i) Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope. (ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk. (iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk. The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110]. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

2: Ar- Rajaa [Hope and longing] is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

3: Ar-Raghbah [Fervent Desire] and 4: Ar-Rahbah [Dread]: Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Allaah [The Most High] said:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah] [21:90]

In this noble Aayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment. Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

5: Al-Inaabah [turning to Allaah in repentance]: Allaah [The Most High] said: [وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ – So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him] [39:54]

Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah. What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types: (i) Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83] (ii) Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5]

[Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

[11] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, 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, The Most High, said:

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His Rightful Estimate; Verily, Allah is All-Strong, All-Mighty. [Hajj: Ayah: 73-74]

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

It is incumbent upon a servant (of Allah) to pay attention to this parable with his heart and reflect upon it properly because it upriots the desire for shirk.

The gods worshipped by the idolaters cannot create even a fly, even if they all come to together to create it, then how about what is greater than it?  They are neither able to create a fly which is one of the weakest animals, nor are they able to gain the upper hand against it to recover what it took away from them. There is nothing more disabled and feeble than them, so how can a sensible person deem it good to worship idols (or the things worshipped by the idolaters).

This verse nullifies shirk and shows the ignorance of its people. It is a testimony that Satan plays about with them more than kids play with a ball due to the fact that they assign Godhood to images and statues that are deprived of the ability to create the most insignificant creature of the True God, even if they gathered and supported one another to do so, whereas Godhood necessitates having absolute power over all the existence, absolute knowledge of all sources of knowledge, having no need of all the creation, [while the creation is completely dependent] upon the Lord for their needs, for relief, (to remove their) distress and anxiety, and (respond to their( invocations.

An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah: 2/221-222

Only interested in clarity and proof

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

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

Imam Al-Bukhari, may Allah have mercy upon him, said: Chapter: “Avoiding the use of tricks. And everybody will get the reward according to his intention in Imaan (belief) and other than it”.

Umar Ibn Al-Khattab, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said:

“The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allaah and His Messenger, then his emigration will be for Allaah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

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

“Trickery has no place in Ibaadaat or Mu’aamalaat. Thus, it is incumbent to approach matters through the appropriate places”. [1]

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

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations-one valid and the other erroneous – the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding.

Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. If the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [2]

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

If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [3]

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

Truth is determined by its alignment with evidence, regardless of the number of supporters or detractors. It is not the truth that is measured by individuals; rather, individuals are measured by the truth. The mere aversion of those who disagree or the affection of those who agree does not indicate the validity or invalidity of a statement”. [4]

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

Every individual among people may have their statements accepted or rejected, except for the Messenger, peace and blessings of Allah be upon him, due to affirmation of infallibility of the one who legislates. In contrast, others may possess deficiencies in knowledge and understanding that necessitate the evaluation of their statements against the Shariah”. [5]

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

It is incumbent upon you to give detail and make a distinction, because unrestricted and general (statements) without clarification has indeed corrupted this existence (i.e. the world), and misguided the intellects and views in every era”.

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

There has to be a detailed explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time an error occurs, its cause is due to an absence of detailed explanation regarding truth and falsehood. There has to be detailed explanation and distinction and not to mix up.

Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so, all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [6]

[1]: An Excerpt from “Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ 4/353. footnote 1”

[2] Ar-Radd Alaa Al-Bakri 702-703

[3] As-Sawaa’iq Al-Mussalah 2/503

[4] Naqd Al-Mantiq 263 by Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him.

[5] Al-Qawa’id Al-Muthlaa page 86 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

[6] An Excerpt from at-Ta’liqat Al-Mukhtasar Alaa Al-Qasidah An-Nuniyyah: 1/216. This Faa’idah was shared with us by Ustadh Abu Tasneem [Mushaf Al-Banghali – may Allah preserve him and his loved ones], mentioning to us that he read this from Al-Allamah Ubaid Ibn Abdillah Al-Jabiri, may Allah have mercy upon him, in one of his clarifications regarding some of the ambiguities of Dr Ibrahim Ar-Ruhayli, may Allah rectify his affair Amin.

[9] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالأرْضِ وَهُوَ يُطْعِمُ وَلا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلا تَكُونَنَّ مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “Shall I take as a Wali (helper, protector, etc.) any other than Allah, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.” Say: “Verily, I am commanded to be the first of those who submit.” And be not you (O Muhammad) of the [polytheists]. [Al-An’am 14]

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

“Say” to these people who ascribe partners to Allah:

أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا

“Shall I take as a Wali (helper, protector, etc.) other than Allah” –

from among these incapacitated created things to protect and help me?! I do not take a protector besides Him because He is the Originator of the heavens and the earth; meaning, He is their Creator and the (only) One in control and maintains (in perfect order) everything within them.

وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ

“He Who feeds but is not fed”.

Meaning, He is the All-Provider for all the creation without having any need from them, thus, how can it be befitting (permissible) to take as a protector other than Al-Khaliq, Ar-Razzaaq, Al-Ghaniy, Al-Hamid? [Footnote a]

قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ

Say: “Verily, I am commanded to be the first of those who submit”-

to Allah through pure Islamic monotheism, and submitting to Him wholeheartedly with obedience, for indeed, I am more obligated to fulfil  my Lord’s commands.

وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ

And be not you (O Muhammad) of the polytheists.

Meaning: Also, I am forbidden to be from the polytheists – neither upon their creed, nor (to be) in their councils (of polytheism and sin), nor gather with them in their general gatherings (of polytheism and sin). This is the most obligatory of obligations upon me and the most incumbent of obligations.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

—————————-
Footnote a: An Excerpt from an article titled “The Names and Attributes of Allah” by Shaikh Abu Talhah, may Allah have mercy upon him and his wife Amin.

Al-Khaliq: The Creator and Maker of everything. The One Who brought everything into existence after it had previously not existed. The One Who has always had the attribute of being The Creator even when there was no creation in existence. This is a fine point that Shaikh-ul-Islaam Ibn Taymeeyah (rahimahullaah) brought and made clear that Allah did not become The Creator when He created – when the creation came into existence – rather He has always been The Creator. This has always been His Attribute. So He did not gain this attribute upon the arrival of the creation, rather He has always had this attribute.

Ar-Razzaaq: The Great Provider. The One Who provides extensively for the whole of creation, whatever they need. And Who also provides the provision of beneficial knowledge and Eemaan for the hearts of His obedient servants, indicating a Rizq that is general that which is for the whole creation, that He provides whatever the whole creation needs as regards to provision and sustenance. And the particular that which He provides for His beloved servants – in addition to the general provision – the particular provision. The special provision of beneficial knowledge and Eemaan, providing sustenance for the hearts of His believing servants.

Al-Hamid: The One Who is deservedly praised. The One Who is praised and completely deserves to be praised for His Self, His Perfect Names and Attributes, and for His Perfect Actions.

Al-Ghaniy: The Independent One Who is free of all need. The One Who has no need whatsoever of the creation. The One Who is free from any poverty or need. The One in Whose Hand are the treasures of the heavens and the earth, and of this world and the hereafter.

Glad Tidings at the Beginning of the Pursuit of Knowledge, But Must Be Extremely Cautious of Self-Deception

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, 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 Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

When you embark on the path in pursuit of knowledge- seeking (sound) understanding and acting upon it, this indeed is one of the signs that Allah wishes good for you. Therefore, receive glad tidings, have good thoughts about Allah and be sincere to Allah, The Blessed and Most High, in your statements, deeds and knowledge. Neither be deceived – we seek Allah’s Refuge from self-deception – nor feel safe from Allah’s plan.

فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

None feels secure from the Plan of Allah except the people who are the losers. [Al-A’raf. 99]

A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allaah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated):

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ

O turner of the hearts (Allah)! Keep my heart firm upon your religion”.

I [i.e. Aa’isha or Anas] asked: “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allaah and He turns them how He pleases”.

By Allah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. [Aal Imraan’ Aayah 8] [An Excerpt from Marhaban Yaa Talib Al-Ilm’ pages 75-76. slightly paraphrased ]

The Shaikh, may Allah have mercy upon him, also said:

I warn my brothers against the Fitan and that they turn to Allah to keep them steadfast upon the religion. They should supplicate a lot:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Aal Imraan 8]

They should make this tremendous supplication often and the supplication which Allah’s Messenger used to make often. Anas said that Allaah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allah, and He turns them however He wills”.

Therefore, the believer does not feel secure from Allaah’s plan.

فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

None feels secure from the Plan of Allah except the people who are the losers]. [Al-A’raf 99]

The believer always fears Allah – fears that Allah may not accept his deeds and he is not deceived by hope [i.e. hoping while not striving sincerely]. The spending carried out in the path of Allah and the strenuous effort made through acts of obedience to Allah is nothing in the eyes of the truthful believer, for they are not equal to the smallest blessing amongst the (uncountable) blessings of Allah. Allah’s Messenger said, “Glorified be You (O Allaah) and free are You from all imperfections! I cannot fully praise you, for you are as you have praised yourself”. [Sahih Muslim 486]

This was Muhammad, peace and blessings of Allah be upon him, the one whose past and future sins were forgiven, but he feared Allah the most. He said: “I swear by Allah that I am the most fearful of Allaah and the most conscious of Him than you”. He used to stand for so long that his feet became swollen. Aiashah said, “O Allah’s Messenger! Why are you doing this when Allaah has forgiven your past and future sins?” He said, “Should I not be a thankful slave?” [An Excerpt from Marhaban Yaa Talib Al-Ilm. Pages 204-205. Slightly paraphrased]

————–

a: Al-Bukhaari 2039

Books Are Not the Foundation of Guidance and Understanding

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

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

Imam Muhammad Bin Sali Al-Uthaymin, may Allah have mercy upon him, stated:

One of the things obligated to a student of knowledge to comply with is that he acquires knowledge directly from the Shaikhs, because he will reach -by way of that- several benefits as follows:

a: The path to acquiring knowledge will be shortened for him instead of moving from one book to another whilst trying to find out the view that carries more weight (in a particular subject matter) and the reason behind it, and trying to find out the weak view in (that particular subject matter) and the reason behind it. Instead of going through all this, the teacher will give him what he seeks after through an easy path, present to him – two, three or more than three – different views of the people of knowledge together with a clarification of the view that carries more weight and the proof. Indeed, there is no doubt that this is beneficial (or advantageous) for the student.

b: He will be facilitated with the ability to grasp a subject matter quickly, because when the student of knowledge reads to a scholar, he will grasp the subject matter many times quicker than when he reads books (on his own). That is because when he read books, he may come across difficult and obscure statements, so he needs contemplation and repetition, which requires time and effort, and he may understand those statements wrongly and then act upon them.

c: Close association between the students of knowledge and the erudite scholars- junior people of knowledge attached to senior people of knowledge.

These are from the benefits of acquiring knowledge directly from the Shaikhs; but as mentioned earlier, it is obligated on a person to choose a scholar who is reliable, trustworthy and strong – one who has real knowledge and understanding and not superficial knowledge- truthful and firm in fulfilling what is entrusted to him and known for fulfilling acts of worship, for indeed a student follows the footsteps of his teacher. (1)

The Imam, may Allah have mercy upon him, also stated that a person should learn the fundamentals and establish his knowledge on sound fundamental principles – the Qur’an and the Sunnah etc. A person 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. The Shaikh also mentioned that students have different abilities, and some might be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed in the path of seeking knowledge under the scholars vary depending on where a person is residing, and the method adopted by the scholars of that country. (2)

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

Learning from books without referring to the scholars! This is a path of deviation, and many have deviated because of it. He (i.e. the person) will either misunderstand what is in the books or understands in a way other than what is intended because it has not been explained and made clear to him. The author (of the book) may be deviated in his views or knowledge and fills it (i.e. the book) with mistakes in affairs of knowledge. Then this ignorant youth reads and adopts it. Therefore, the books are not to be solely depended upon. And even if the books are sound, you will not be able to understand by merely seeking after it (i.e. reading). The khawaarij were not misguided and misguiding others with their intellects and fear of Allaah, except that they disassociated themselves from the scholars and depended on their own understanding and that of those like them. They took instructions from one another, and thus they caused harm to themselves and to the Ummah. This is the result for disassociating from the scholars. (3)

Imam Al-Bukhari,may Allah have mercy upon him, said: “A man will not become well facilitated until he takes knowledge from one above him, one similar to him and one below him.” (4)

Imam Abdullah Ibn al-Mubarak, may Allah have mercy upon him, said: “A man will not be from the (students or scholars) of Hadeeth until he writes from someone similar to him, someone above him and someone below him.” (5)

Imam Sufyan Ibn Uyaynah,may Allah have mercy upon him, said: “A man will not be from the (students or scholars) of Hadeeth until he takes from someone above him, someone below him and someone similar to him.” (6)

Al-Allamah Rabee Bin Hadi Al-Mad’khalee,may Allah have mercy upon him, said: Musa, peace be upon him, was spoken to directly by Allah and the Tawrat was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge of that which he did not possess, [Allah informed us he (Musa) said]:

[لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling]. [Surah Al-Kahf. Verse 60]

He went on foot – neither had a car nor a riding beast, nor a horse; (rather) he travelled on foot”. (7)

Knowledge in the Masajid and the Shariah Institutions

 

[1] Sharh Hilyati Taalibil Ilm. pages 105-106.
[2] Sharh Hilyati Taalibil Ilm. page 77 onwards.
[3] Tawjeehaat Mihimmah Li-Shabab Al-Ummah. Page 7
[4] Quoted by Shaikh Abdullah Al-Bukhari in Sharh Umdatul Ahkaam. Lesson 1
[5] Tarikh Baghdaad by Al-Khateeb Al-Baghdaadee 5/68
[6] Al-Jami Li-Akhlaaq Ar-Raawee 2/218
[7] Marhaban Yaa Taalibal Ilm. 245-248.

[8] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّ‌ۖ يُكَوِّرُ ٱلَّيۡلَ عَلَى ٱلنَّہَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيۡلِ‌ۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ‌ۖ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّى‌ۗ أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ

He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving].

Allah, The Most High, informed (us) that He created the heavens and the earth due to a perfect Wisdom and for a (perfect and purposeful)  benefit- to command His servants (with acts of obedience) and forbid them (from acts of disobedience); reward them (for being obedient) and punish them (for being disobedient).

Then Allah, The Most High, said:

وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيۡلِ‌ۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ‌ۖ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّى‌ۗ أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ

He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term; [أَلَا هُوَ ٱلۡعَزِيزُ ٱلۡغَفَّـٰرُ -Verily, He is the All-Mighty, the Oft-Forgiving].

Then Allah, The Most High  said:

خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ ثُمَّ جَعَلَ مِنۡہَا زَوۡجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلۡأَنۡعَـٰمِ ثَمَـٰنِيَةَ أَزۡوَٲجٍ۬‌ۚ يَخۡلُقُكُمۡ فِى بُطُونِ أُمَّهَـٰتِڪُمۡ خَلۡقً۬ا مِّنۢ بَعۡدِ خَلۡقٍ۬ فِى ظُلُمَـٰتٍ۬ ثَلَـٰثٍ۬‌ۚ

He created you (all) from a single person (Adam); then made from him his wife [Hawwa’ (Eve)]. And He has sent down for you of cattle eight pairs (of the sheep, two, male and female; of the goats, two, male and female; of the oxen, two, male and female; and of the camels, two, male and female). He creates you in the wombs of your mothers, creation after creation in three veils of darkness.

Then Allah [The Most High] said:

ذَٲلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ فَأَنَّىٰ تُصۡرَفُون

Such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?

Meaning: He is the One Who created the heavens and the earth, subjected the sun and the moon, created you and created the cattle for you, and created all the blessings you have; therefore, He alone is worthy of being deified and worshipped, for He alone is the One Who nurtured you [i.e. created you, created everything for you and showed you both the worldly benefits and the path to salvation in this life and the next], and placed all your affairs in order. And just as He alone created and nurtured everything and none is a partner to Him in all of that, likewise this establishes the fact that none has the right to be worshipped except Him. This is why He, The Most High, said:

ذَٲلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ فَأَنَّىٰ تُصۡرَفُونَ

Such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He).

“How then are you turned away?” Meaning: How are you turned away after this manifest proof (which shows that) none has the right to worshipped except Him, yet you worship false deities that neither control anything nor have command over anything in the universe.

An Excerpt from Tafsir As-Sadi