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Verses 11-12 Surah Al-Baqarah

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

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

Allah said:

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ
أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ

And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery, and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief, and arrogance). [1]

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

First, they are declared as liars in their claim. Secondly, a notification that they are corrupt. Thirdly, attributed to the root of corruption with the confirmation of their true nature as corrupt individuals. Finally, declared as very ignorant, signifying their complete lack of self-awareness regarding their corrupt behaviour. [2]

[1] https://www.thenoblequran.com/q/#/verse/2/11 https://www.thenoblequran.com/q/#/verse/2/12

[2] Bada’i at-Tafseer 1/97

Verses 5-6 Surah Al-Fatihah

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, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The entire religion is founded upon two things as some of the Salaf stated that Al-Fatihah is the clear underlying basis of the Qur’an (based on) this statement:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

It is You alone (O Allāh) that we worship and it is You alone that we ask for help (in Your obedience and in all of our affairs). [a]

The first part [It is You alone (O Allāh) that we worship] is to free oneself from ascribing partners to Allah and second [and it is You alone that we ask for help (in Your obedience and in all of our affairs)] is to declare that one has no power or might (except what Allah wills), and delegating all of one’s affairs to Allah, The Mighty and Majestic. This meaning is found in other verses of the Qur’an, such as the statement of Allah:

فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

So worship Him (O Muhammad) and put your trust in Him. And your Lord is not unaware of what you (people) do. [Hud 123]

قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ

Say (O Muḥammad): “He is the Most-Merciful (who promised mercy to His believing servants), we have believed in Him, and upon Him have we relied. So soon, you will come to know (O polytheists who deny that He is the Most-Merciful and rely upon helpless idols) who it is that is upon clear error.” [b]

 رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

(He is) the Lord of the east (and its night) and the west (and its day), there is none worthy of worship but He, so take Him (alone) as Disposer of (your) affairs. [c] [1]

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

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

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

We ask Allah:
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

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

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [4]

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [5]

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.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “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 shows Allah’s Greatness, All-encompassing Power and absolute Sovereignty. [6]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [7]

[a] NobleQuran.com by Shaikh Abu Iyaad, may Allah preserve him.

[b] NobleQuran.com by Shaikh Abu Iyaad.

[c] NobleQuran.com by Shaikh Abu Iyaad.

[1] Source: An Excerpt from “Sabeel Ar-Rashaad Fee Had’yi Khayr Al-Ibaad 1/22 by Al-Allamah Taqiyuddin Al-Hilali, rahimahullah.

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[4]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/

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

[6] Sharh Saheeh Muslim 5/50

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

Verse 83 Surah Al-Qasas

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

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

Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the pious ones. [28:83]

تِلْكَ الدَّارُ الْآخِرَةُ

“That home of the hereafter” – Meaning Paradise.

نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

“We shall assign to those who do not desire exaltedness upon the earth”.

Saeed Ibn Jubair said: “It is (those who do not desire) transgression”.

Ad-Dahhaak said: “It is (those who do not desire) oppression”.

Yahyah Ibn Sallam said: “It is (those who do not desire) shirk” and Muqatil said: “It is (those who do not desire to be) haughty by rejecting Iman”.

وَلَا فَسَادًا

“or corruption”.

Ikrimah said: “It is (those who do not desire) disobedience (to Allah and His Messenger)”.

Ibn Sa’ib said: “It is (those who do not) call to the worship of other than Allah”.

وَالْعَاقِبَةُ لِلْمُتَّقِين

“And the good end is for the pious ones”- Meaning, they will have a praiseworthy end.

An Excerpt from Zad Al-Maseer Maseer Fee Ilm at-Tafseer by Imam Ibn Al-Jawzi. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)

Beyond Slogans: The True Causes of Every Calamity in the World

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

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three things constitute shirk, injustice and indecency (immorality). Shirk and invoking other than Allah is the heart’s attachment to other than Allah, murder is (related) to going along with one’s intense anger and fornication is 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 (immorality), 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.

Injustice leads to Shirk and indecency (immorality), 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 (immorality) leads to shirk and injustice, especially when there is a strong desire that 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 (immorality), 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. [1]

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [2]

Every sin is a legacy inherited from a nation that was destroyed by Allah. Taking more than one is entitled to is a legacy from the people of Shu’ayb, peace be upon him. The corruption and arrogance displayed on earth are inherited from the people of Pharaoh, and the pride and tyranny are legacies from the people of Prophet Hud, peace be upon him. Thus, the sinner is adorned in the garments of these nations that are enemies of Allah. [3]

The pursuit of (vain) desires and prolonged (covetous) hope are the ingredients of every corruption, because the pursuit of (vain) desires blinds (one) from the truth in knowledge and intent, while prolonged (covetous) hope (makes one) forget the afterlife and hinders from making preparations for it. [4]

Everyone who possesses even a modicum of (sound) intellect is aware that the corruption of the world and its destruction are caused by placing human opinion ahead of divine revelation and desires ahead of sound reasoning. These two evil objectives cannot be deeply ingrained in a heart without causing its complete deterioration, nor exist in a nation without entirely corrupting its affairs. [5]

Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the pious ones. [28:83]

تِلْكَ الدَّارُ الْآخِرَةُ

“That home of the hereafter” – Meaning Paradise.

نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

“We shall assign to those who do not desire exaltedness upon the earth”.

Saeed Ibn Jubair said: “It is (those who do not desire) transgression”.

Ad-Dahhaak said: “It is (those who do not desire) oppression”.

Yahyah Ibn Sallam said: “It is (those who do not desire) shirk” and Muqatil said: “It is (those who do not desire to be) haughty by rejecting Iman”.

وَلَا فَسَادًا
“or corruption”.

Ikrimah said: “It is (those who do not desire) disobedience (to Allah and His Messenger)”.

Ibn Sa’ib said: “It is (those who do not) call to the worship of other than Allah”.

وَالْعَاقِبَةُ لِلْمُتَّقِين

“And the good end is for the pious ones”- Meaning, they will have a praiseworthy end. [6]

[1] An Excerpt from Al-Fawaa’id 131-132

[2] Excerpt from “Bada’i Al-Fawa’id 3/525-526

[3] Ad-Da’u Wad Dawa’u. page 142

[4] Al-Fawa’id page 156

[5] I’laam Al-Muwaqqi’een 1/67-69

[6] An Excerpt from Zad Al-Maseer Maseer Fee Ilm at-Tafseer by Imam Ibn Al-Jawzi. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)

Strangeness and Resilience in the Face of Misidentification of Error and Popular Opposition

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, 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.

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

“Islam began as a strange (thing) and it will return to be something strange just as it began”. [1]

Yunus Ibn Ubaid, may Allah have mercy upon him, said:

“How remarkable today are those who call to the Sunnah. Even more remarkable are those who respond and accept the Sunnah”.

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, said: The Sunnah has become strange and those who call to it have become strange, and even stranger are those who act upon it. No doubt there will be times when there will be strangeness with respect to the Sunnah and its people. As time elapses the Sunnah will become strange and Ahlus Sunnah are the strangers; for that reason he, peace and blessings of Allah be upon him, said: “Islam began as a strange thing and it will return being strange. So Toobaa is for the strangers. They said, ‘Who are the strangers O Messenger of Allah?’ He said, ‘Those who will rectify when the people become corrupt'”. And in another narration: said, “They rectify that which the people have corrupted”.

These are the strangers during the end of time. They hold onto the Sunnah when the people become corrupt. They exercise patience upon that which touches them of harm. They exercise patience upon (this) strangeness amongst the people because those who oppose them are numerous, for they are in strangeness amongst the people. [2]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said: “Indeed, Islam will not vanish, but Ahlus Sunnah will vanish until only one man remains in a land”. This meaning can be found a lot in the speech of the pious predecessors, who praised the Sunnah, described it as strange and described its adherents as few. Al-Hasan, may Allah have mercy on him, used to say to his companions: “O Ahlus Sunnah! Be gentle (to one another), for you are the fewest among the people.”

Yunus Ibn Ubaid, may Allah have mercy upon him, said: “There is nothing stranger than the Sunnah, and even stranger is the one who is acquainted with it”.

Sufyan Ath-Thawri, may Allah have mercy upon him, said, “Treat the people of the Sunnah with good, for they are indeed strangers”. The intent of these Imams regarding the Sunnah is the path of the Prophet, peace and blessings of Allah be upon him, which he and his companions adhered to, free from Shubuhaat (beliefs and views that are made to resemble truth but are falsehood in reality) and Shahawaat (vain desires).

Then, it became a common thing (or understanding) among many later scholars, both from Ahlul Hadith and others, that the term “Sunnah” refers to that which is free from Shubuhaat and Shahawaat in beliefs, particularly concerning matters of belief in Allah, His angels, His Books, His Messengers, and the Day of Judgment, and also issues related to Qadr and the virtues of the companions of the Prophet, peace and blessings of Allah be upon him. Scholars have written in the knowledge of (this affair) under the title of Sunnah because its danger is great and the one in opposition is at the very edge of destruction.

As for the complete Sunnah, it is the path free from Shubuhaat and Shahawaat, as stated by Al-Hasan, Yunus Ibn Ubaid, Sufyan, Al-Fudayl, and others. Due to this, its adherents are described as strangers during the end of time because of their small number and strangeness (upon the complete Sunnah). Due to this, it has been transmitted in some of the narrations previously mentioned in the explanation of the (word) strangers (that they will be) “A righteous people, small in number among a large number of evil people. Those who disobey them are more numerous than those who obey them”. [Silsilah As-Sahihah. Number 1619]

This demonstrates their small number, the few that will respond and accept them, and the numerous people who will oppose and disobey them. Due to this, commendation has been transmitted in several hadiths regarding the one who adheres to his religion during the end of time that he’ll be like one grasping hot coals; [a] and that the reward for one among them will be equivalent to that of fifty among those before them, as they will not find helpers in goodness (righteousness). These strangers (adhering to the Sunnah and righteousness) are two types of people: the first rectifies himself amidst the corruption of the people, while the second is the one who rectifies what has been corrupted by the people, and of the two, he is loftier and more virtuous in status.

From the speech of Ahmad Ibn Aasim Al-Antakee – a senior figure among those who were devoted to worship, a possessor of knowledge, wisdom, and insight into issues of the religion, who lived in the era Abu Sulayman Ad-Daaraanee – was that he said: “Indeed, I witnessed an era from the eras when Islam returned to being strange as it began and the description of truth during it was strange just as it was at its beginning. If you sought after a scholar, you found him captivated by the love of worldly things, love of exaltation, and leadership. If you turn to one devoted to worship, you found him ignorant in his worship, deceived and ensnared by Iblees, who led him to the pinnacle of worship while he was ignorant of its most fundamental aspects, so how about its loftiest aspect?! The rest were merely the rabble—disorderly and predatory, akin to wolves and ferocious beasts, as well as cunning foxes”. This is the description of the people of your era among those who carry knowledge of the Quran and the callers to wisdom. Abu Nu’aym reported this (statement of Ahmad Ibn Aasim) in Al-Hilyah. This was the description of the people of his era, so how about the calamities and disasters that took place after him which he could not have possibly imagined or conceived?! [3]

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

أهل الإسلام في الناس غرباء ، والمؤمنون في أهل الإسلام غرباء،وأهل العلم في المؤمنين غرباء ، وأهل السنة الذين يميزونها من الأهواء والبدع هم غرباء ، والداعون إليها الصابرون على أذى المخالفين هم أشد هؤلاء غربة ولكن هؤلاء هم أهل الله حقا. فلا غربة عليهم وإنما غربتهم بين الأكثرين الذين قال الله عزوجل فيهم : (وإن تُطِع أَكثر مَن في الأرض يُضلّوك عن سبيلِ الله ) ( الأنعام : 116)
فأولئك هم الغرباء من الله ورسوله وغربتهم هي الغربة الموحشة
مدارج السالكين
٣/١٩٥

The people of Islam are strangers among the people, and the believers are strangers among the people of Islam. The (upright) people of knowledge are strangers among the believers, and those who adhere to the Sunnah, distinguishing it from (vain) desires and innovations in religious matters are strangers. The callers to it (the Sunnah), who exercise patience with the harm of those who oppose them, are the strangest of all by far. However, they are – in truth – [أهل الله – the allies of Allah – truly devoted to Allah in righteousness]. Thus, there is no strangeness regarding them (in reality), but rather their strangeness is among the majority about whom Allah, The Most High, said:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am: 116]

So, these ones [i.e. the majority upon misguidance referred to in the Ayah] are (in reality) the strangers to Allah and His Messenger, and their strangeness (is one characterised by) alienation. [4]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jama’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jama’ah was upon- the Prophet, peace and blessings of Allah be upon him, and his companions, may Allah be pleased with them- and one does not give consideration to the numerous people of falsehood”. [5]

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

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed: just as Allah [The Most High] said: “And if you obey most of those on earth, they will mislead you far away from Allah’s Path”. [Al An’am 116]

And Allah, The Most High, said: [وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ – And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [6]

 

Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munafiqun that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munafiqun. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [7]

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

Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jama’ah. The Jama’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [8]

 

The Ta’ifah Al-Mansurah – The Aided Group

The Prophet, peace and blessings of Allah be upon him, said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgment]”. [Al-Bukhari]

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This group can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah – until the command of Allah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Among the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and He will establish the truth for the one who aids the truth and calls to it, even if evil is rife.

There will be those who adhere to good, call to it, and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as something strange and it will return as something strange, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadith, “Those who rectify what the people have corrupted’. These are the strangers because the majority of the people oppose them, belittle, forsake, and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North, etc…

They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. All praises and thanks be to Allah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and Sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors, and that which they were upon. All praises and thanks be to Allah at present we are on the correct path, a sound methodology and a straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [9]

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

It is obligated to the Ta’ifah Al-Mansurah [i.e. the aided group] – those whom Allah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allah, co-operate upon righteousness and piety, roll up their sleeves and embark upon work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And knowing the truth cannot be except through the knowledge inherited from the Prophets and Messengers, peace be upon them, and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allah, (in propagating) Allah’s Message and in enjoining good and forbidding evil. [10]

The Mujaddidun – The Revivers Every Hundred Years

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [11]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijabah (the Muslims). “At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife. “One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [12]

——————————————————

[a] Anas Ibn Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A time of patience will come to people in which adhering to one’s religion is like grasping a hot coal”. [Sahih Tirmidhee 2260]

[1] Sahih Muslim 145

[2] An Excerpt from It’haaf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree 2/310-311

[3] An Excerpt from Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 6-9

[4] An Excerpt from Madarij As-Salikin 3/195

[5] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[6] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[7] An Excerpt from Qam Al-Mu’anid 2/547

[8] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14

[9] Paraphrased Excerpt: Listen to the audio here: https://safeyoutube.net/w/TlUI

[10] An Excerpt from Marhaban Yaa Talib Al-Ilm’ page 200

[11] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[12] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

Verse 83 Al-Baqarah and An-Nisaa 36

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

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

Allah, The Most High, said:

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

And [remember] when We took a covenant from Bani Israa’eel, [saying]: ”Worship none but Allah [Alone] and be dutiful to parents, kindred, and to orphans and to the Al-Masaakeen [the poor], and speak good to people, and perform As-Salaat, and give Zakat. Then you slid back, except a few of you, while you are backsliders”. [Al-Baqarah.  83]

These commands are fundamental aspects of the religion that Allah has ordained in all divine laws (revealed to the Prophets and Messengers before Muhammad) as they bring about universal benefits in every time and place. Thus, they are unabrogated, much like the foundations of the religion. Hence, Allah enjoined us in Surah An-Nisaa Ayah 36 to adhere to them.

Allah, The Most High, said:

 وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin [the poor], the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer [you meet], and those [slaves] whom your right hands possess. Verily, Allaah does not like such as being proud and boastful.[An-Nisaa. 36]

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ

And (remember) when We took a covenant from the children of Israel.

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

Their stubbornness was the cause of this, as they refused to obey any command unless it was accompanied by a solemn oath and a firm covenant.

لَا تَعْبُدُونَ إِلَّا اللَّهَ

Worship none but Allah (alone).

This is a command to worship Allah (alone) and refrain from associating any partners with Him. Deeds will not be acceptable unless they are (established) upon this foundation.

Then Allah said:

وَبِالْوَالِدَيْنِ إِحْسَانًا

And be dutiful to parents.

Meaning: be dutiful to parents by being kind to them through both speech and actions. This command means that we are not allowed to disobey our parents [i.e. when they ask us to do something that is not against the command of Allah and His Messenger] and it is forbidden to mistreat them. Lack of kindness towards them can manifest in two ways: through evil behaviour, which is a greater crime, or without evil behaviour, but it is forbidden. Relatives, orphans, and the poor should be treated kindly.

Then Allah commanded Bani Israa’eel to be kind towards mankind in general, saying:

وَقُولُوا لِلنَّاسِ حُسْنًا

And speak good to people.

Meaning: utter good speech, enjoin righteousness, forbid evil, impart knowledge to people, and greet them with Salaams. Furthermore, when it is a fact that a person is unable to provide material wealth to everyone, Allah has commanded us to treat everyone (in a good way) through speech, which every individual is capable of fulfilling. Allah said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ

And argue not with the people of the Scripture, unless it be in (a way) that is better (with good words and in good manner).

One of the virtues that Allah has commanded a person to uphold is to maintain uprightness in speech and deeds, refraining from using vulgar or harmful language. One should neither curse nor become argumentative; instead, one should demonstrate good manners, patience, and courtesy towards everyone and exercise much patience when harmed by people, in obedience to Allah’s command and hoping for His reward.

Allah commanded Bani Israa’eel to establish the prayer and pay the Zakat because the prayer necessitates sincerity to The Only True Object of worship [Allah] and Zakat necessitates kind treatment towards the servants of [Allah].

However, after they were commanded to fulfil these good and appropriate commandments, they wilfully turned away, except a few of them.

An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Slightly paraphrased

If Speech Were From Silver, Silence is From Gold!

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

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

Imam Ibn al-Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him: “If speech is from silver, then indeed silence is from gold”. He said:

“Its meaning is that if speech in obedience to Allah were from silver, then indeed remaining silent (to avoid) being disobedient to Allah is from gold”.

The people discussed in the presence of Al-Ahnaf Ibn Qais, may Allah have mercy upon him, regarding which of the two is more virtuous: remaining silent or speaking? The people said: “Silence is more virtuous”. So, Al-Ahnaf said:

“Speaking (good) is more virtuous because the virtue of silence does not go beyond the one who remains silent whereas good speech benefits the one who hears it”.

An Excerpt from “Jami Al-Ulum Wal Hikam”. Pages 247-248. Publisher: Dar Ibn Rajab 1st Edition 1423H (2002)

Verses 65-73 Surah Ta Ha

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

Allah, The Most High, said regarding the encounter between Musa, peace be upon him, and the magicians:

قَالُواْ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ

 قَالَ بَلۡ أَلۡقُواْ‌ۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّہَا تَسۡعَىٰ
فَأَوۡجَسَ فِى نَفۡسِهِۦ خِيفَةً۬ مُّوسَىٰ
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ
وَأَلۡقِ مَا فِى يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْ‌ۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَـٰحِرٍ۬‌ۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
فَأُلۡقِىَ ٱلسَّحَرَةُ سُجَّدً۬ا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ
قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ‌ۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ‌ۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

They said: “O Musa! Either you throw first or we be the first to throw?” [Musa] said: “Nay, throw you (first)!” Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa conceived a fear in himself. We (Allah) said: “Fear not! Surely, you will have the upper hand. “And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.”

So the magicians fell down prostrate. They said: “We believe in the Lord of Harun and Musa.”

[Fir’aun (Pharaoh)] said: “Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment.”

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. “Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting (as regards punishment in comparison to your punishment).” [Taa Haa. 65-73]

قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us…

Meaning, we do not prefer you over what we have been promised of reward and the closeness to that which we have been shown clear signs, showing that Allah alone is the Lord and true deity to be worshipped- The Most Great, The Only Magnificent One – and every other thing that is worshipped besides Allah and considered as a lord is false. It is not possible that we will prefer you over the One who created and brought us into existence prior to our  state of non-existence; therefore:

فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ

“decree whatever you desire to decree, for you can only decree (regarding) this life of the world”…

Meaning: do what you promise us, that you will cut off our hands and feet, and crucify us, because it will come to an end regardless of its severity in this worldly life and cannot harm us thereafter when compared to Allah’s punishment for the one who persist upon disbelief, for indeed the punishment will be great and continuous.

This seemed to be their reply to Fir’awn when he said to them:

وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ

“And you shall surely know which of us (I (Fir’aun) or the Lord of Musa (Allah) can give the severe and more lasting torment”.

The statement of the magicians shows that it is incumbent upon a sensible person to compare the enjoyment of this life with the enjoyment of the afterlife, and compare the punishment in this life to punishment in the afterlife.

Then Allah said that the magicians said:

إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا ۗ

“Verily! We have believed in our Lord, that He may forgive us our faults”…

Meaning: so that Allah may forgive us our disbelief and sins, because Iman expiates disbelief, and repentance wipes away one’s previous sins.

وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ

“And the magic to which you did compel us”..

Meaning: forgive us the sin of sorcery through which we opposed the truth.

This shows that they did not have a choice in what they did, rather Firawn compelled them. And that which is apparent – and Allah knows best – is that when Musa, peace be upon him, admonished them saying:

وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ ڪَذِبً۬ا فَيُسۡحِتَكُم بِعَذَابٍ۬‌ۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ

“Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably”, it did have an effect on them and this is why they debated (regarding whether Musa was upon truth or not), but Fir’awn compelled and forced them to commit their plot. This is why they said what Firawn said before they arrived:

إِنۡ هَـٰذَٲنِ لَسَـٰحِرَٲنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَى

Verily! These are two magicians (i.e. Musa and Harun). Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.

So they did that which was made up and forced on them. And maybe what settled in their hearts regarding hatred of opposing the truth with falsehood is that which earned them Allah’s Mercy, Iman and the ability to repent.

وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

“And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting”.

Meaning: better as reward than what you promised us of status and rank, more lasting in reward and generosity, as opposed to what you [Firawn] say that “And you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment]– Meaning, he [Firawn] meant that his punishment is more severe and lasting than Allaah’s punishment.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

road between green grass field near mountains under blue and brown sky at golden hour

Verses 24-36 Surah Ta Ha

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, 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 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

Plural Marriage and Cousin Marriage: Two Previous Articles Combined into One Post

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Marriage (Nikkah), 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.

Some of The Many Benefits of Plural Marriage For Those Who Can Do Justice and Are Financially Able- By Imam Ash-Shanqeetee and Imam Muhammad Ibn Salih Al-Uthaymin- may Allah have mercy upon them

Allah, The Most High, said:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ

Verily, this Quran guides to that which is most just and right. [Al-Israa 9]

 

Imam Ash-Shanqeetee, may Allah have mercy upon him, said:

From the guidance of the Qur’an to that which is most just and right is that it allows (a man to marry) four wives. If the man fears that he cannot be just between them, he restricts himself to one or those whom his right hand possesses, as Allah said:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ

And if you fear that you shall not be able to deal justly with the orphan- girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (those whom) that your right hands possess”. [An-Nisaa. 3]

No doubt the path that is most just and right is that which legitimises plural marriage (polygamy) due to perceptible matters known to every sensible person. And from those matters is that Allah made it a common phenomenon that men are fewer in number than women in the various regions of the world and are more often exposed to the causes of death in all walks of life. If a man were to be restricted to one wife, there would remain a great number of women deprived of marriage, so they (both men and women) will be strongly urged towards illegal sexual intercourse.

Therefore, turning away from the guidance of the Qur’an (in relation to) to this matter is one of the greatest causes of moral deprivation, degradation to the level of animals due to lack of safeguarding chastity, preservation of nobility, good moral conduct and manners. Glorified and Exalted is (Allah) above all that evil they associate with Him, the All-Wise, All-Aware of all things.

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

(This is) a Book, the verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise, All-Aware of all things. [Hud 1]

No doubt the path that is the most just is that which legitimises plural marriage due to perceptible matters known to every sensible person. From those matters is that women are all readily prepared for marriage (i.e. when they reach the age of marriage and are not forced), whereas many men do not have the ability to fulfill the requirements of marriage due to poverty (i.e. because they are obligated to provide). Those prepared for marriage among men are fewer than among women. A woman is not hindered, whereas a man may be hindered by poverty.  If a man were restricted to one woman, many women prepared for marriage would have missed the opportunity for marriage. This would become a cause for loss of virtue, depravation and moral decadence, and the opportunity to preserve the human race would be lost.

If a man fears that he will not be able to deal justly between the wives, it is incumbent upon him to restrict himself to one or to those whom his right hand possesses because Allah has stated:

 إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.)'[An-Nahl. 90]

It is impermissible to incline towards preferential (treatment) with regards to the Shariah rights (to be given to each of the wives), due to the saying of Allah:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ  

You will never be able to do perfect justice between wives – (with regards to what is hidden in your heart as to which of them is dearer to you although you love both) – even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married)’. [An-Nisaa. 129]

As for the natural inclination towards loving some of them more than others, the human being is incapable of preventing this because it is emotional and the soul’s desire. This is what is intended by Allah’s statement: “You will never be able to do perfect justice between wives”. [An-Nisaa. 129] [1]

 

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

The questioner says: “Fadeelah Ash-Shaikh, what is your view on plural marriage and what is its condition?”

The Shaikh responded:

Our view regarding plural marriage due to what is therein with regards to having numerous offspring and the greater safeguard of chastity, it is better than limiting oneself to one wife. In most cases in societies, women are more than men, so they are in need of someone to safeguard their chastity.

If a man has one wife, he does good to one woman and teaches her from that which Allah has taught him regarding the issues of the Shariah. If he has two, goodness increases by teaching two, guiding and providing for them. If he has three, the good increases even more, and if he has four, it is even more. The more one has, the better and more virtuous the welfare that results from that. However, there has to be conditions.

The first condition is financial ability: (the wealth) to give as Mahr and provision for the wives. Second, physical ability:  the desire and strength such that he can fulfill what is obligated to him with regards to these wives. The third condition is being able to do justice: knows about himself that he is able to do justice between the new wife and the first wife. But if he fears for himself that he will not be just, then indeed, Allah, Blessed and Most High said: [فإن خفتم ألا تعدلوا فواحدة – But if you fear that you will not be just, then (marry only) one]- Meaning: Limit yourselves to one.[ ذلك أدنى ألا تعولوا – That is more suitable that you may not incline (to injustice)] [An-Nisaa 3]

In the situation of plural marriages, it is not befitting that a wife becomes vexed, grieved, and deals with her husband badly because he has married another (woman), for indeed, this is his right. She should exercise patience and seek reward from Allah for what has taken place and caused her discomfort. If she does this, Allah – The Mighty and Majestic – will help her bear this thing which she considers to be from the greatest calamities. Because of this, we hear that in some places – where plural marriage is a common thing for them (customary),  the first wife neither gives it much concern nor become upset or saddened when her husband marries a new wife. Therefore, the issue is based on custom (i.e. what is common, the norm). If in a country men are not accustomed to (or do not normally engage in) plural marriage, it is difficult for a woman; but if their custom is engagement in plural marriage, it is easier for her.

So, we say to the woman whose husband has married another wife: be patient and hope for reward from Allah, so that Allah aids you upon that and aids your husband to be just. And the husband has to be careful of committing injustice between the wives, for indeed the Prophet, peace and blessings of Allah be upon him and his family -in a statement of his – issued a threat of punishment to the one who does so, (saying): “Whoever has two wives and he inclines to one of them over the other, he will come on the Day of Resurrection with one of his sides collapsed”.

It is incumbent upon him to be just between the wives in everything: in speaking, friendliness, cheerfulness, spending the night – in everything he is able to do. As for the love (concealed in his heart), this is something not under a person’s control- not obligated to him (to feel exactly the same way with regards to how much his heart loves one over the other). The hearts are in Allāh’s Hand, the Mighty and Majestic, and He turns them however He wills; but with regards to what he is able to fulfil, such as being just, it is incumbent upon him. [End of quote] [2] 

 

Marrying Close Relatives, Especially Cousins

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

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [3]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [4]

[1] An Excerpt from Adwaa Al-Bayan. Tafseer Surah Al-Israa Verse 9

[2] Paraphrased from the following link: https://alathar.net/home/esound/index.php?op=codevi&coid=58048

[3]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[4]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6