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The Mu’adh-dhin In Ramadhaan Is Trusted, But He Should Not Be Over-stringent

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salafi Mosques & Centres, Worship - 'Ibaadah'.

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

The Mu’adh-dhin Is Relied Upon

Al-Allaamah Abdullah Bin Muhammad Bin Humaid [may Allaah nhave mercy upon him] was asked: “When does the one stops eating and drinking; is it whilst the Adhaan (of Fajr) is being called or after the Adhaan has been called?”

Answer: The Islamic legislation commands cessation of (eating and drinking) when fajr arrives (i.e. when a person is certain that Fajr has entered), whether before the Adhaan or after the Adhaan (i.e. whether he hears the Adhaan being called after he is already certain that fajr has entered or whether he heard it thereafter after already being certain that it has entered). That is because Allaah said: “And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall.” [Surah Al-Baqara: Ayah: 187]

However, the common practice is that the Mu’adh-dhin does not call the Adhaan except when fajr arrives. So when it is the case that it has being legislated to (cease eating and drinking) when the Adhaan is called, then it is incumbent to stop and not eat. Therefore, stop eating when the Adhaan begins, because in the majority of cases the Mu’adh-dhin does not call the Adhaan except when fajr arrives, especially the Mu’adh-dhin of Masjid Al-haraam (i.e. the Kabah). (see footnote a) (1)

Calling The Adhaan Four or Five Minutes Before Fajr As a Precaution

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] stated: This precaution is not legislated and indeed the Prophet [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. (see footnote b) It is incorrect because if they take this precaution in relation to the fasting, they will commit a mistake or a misdeed. That is because many people get up and pray Fajr when they hear the Mu’adh-dhin. Therefore, the one who hears the A’dhaan of the Mu’adh-dhin before Fajr and starts praying might have prayed before the right time and prayer before its right time is incorrect. So in this regard, the Musalloon [performers of the prayer] have been wronged. Likewise, the Saa’imoon [i.e. those who intend to perform the fast on that day] are wronged because he [Mu’adh-dhin] prevents them from eating and drinking despite the fact that it is permissible [i.e. eating and drinking until the correct time of Fajr].  He commits an offence against the Saa’imoon because he prevents them from that which Allaah has made permissible for them, and he commits an offence against the performers of the prayer when they pray before the right time of Fajr and this is a nullifier of the prayer. Therefore, it is obligated on the Mu’adh-dhin to fear Allaah [The Mighty and Majestic] and follows- whilst aspiring to establish what is correct- that which the Book and Sunnah guides to. (2)

Footnote a: NB: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When one of you hears the call to prayer while eating the pre-fasting meal and his vessel is in his hand, let him not put it down until he fulfills his needs from it”. [Sunan Abee Daawud 2350]

Footnote b: The Messenger said, ‘’The over-stringent ones are destroyed’’: Imaam Nawawi (rahimahullaah) said: ”The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions.” [Source: Saheeh Muslim Hadeeth Number 2670 & Saheeh Muslim Bi-Sharh An-Nawawi Vol 16, Page 180 & page 220. Publisher Dar Al-Kotob Al-Ilmiyyah 1st ed 1421AH (Year 200)]

Also, we witness the extremism of those whose Ramadhaan time tables – in the name of precaution – compels the people to stop eating at the wrong time and thus deprive them of the opportunity to eat and drink to their satisfaction before the beginning of the fast. Therefore, follow the time tables of the Masaajid of Sunnah.

[Ref 1: Al-Fataawaa Wad-Duroos Fil-Masjid Al-Haraam. Pages 473-474]
[Ref 2: An Excerpt from ‘Majmoo Fataawaa. 19/295]

Sound Creed and Methodology, and Distancing from Path of Ahlul Bidah In Relation to Suhoor and Iftaar

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

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

Abu Dharr [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [Saheeh Al-Jaami 7224]

Abu Hurayrah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. (1)

“The religion will not cease to prevail”– Meaning, triumphant and lofty or manifest and clear; “as long as the people hasten to break the fast”– Meaning, they earnestly hasten to break the fast; “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allaah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by way of opposing the enemies amongst the people of the scripture, and being in agreement with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] (2)

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is for the purpose of opposing the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allaah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. (3)

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. (4)

Imaam An-Nawawi [may Allaah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. And what this means is that the affair of the Ummah will not ceased being consistent and that they will (remain upon) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. (5)

They will not cease to be upon good if they do this by acting upon the Sunnah and limit themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. (6)

Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] was asked: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward just as the Messenger [peace and blessings of Allaah be upon him] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a (specific) exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who is in need of food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor]. (7)

Al-Allaamah Abdullaah Bin Humaid [may Allaah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Haram in order to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is for the purpose of attending the congregational prayer. So they (i.e. the people) break their fast over there in order to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there, so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. (8)

[Ref 1: Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[Ref 2: Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[Ref 3: Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[Ref 4: Saheeh Muslim 1098]

[Ref 5: Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[Ref 6: Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[Ref 7: Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871]

[Ref 8: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

What Has Al-Allaamah Rabee Advised The Taa’ifatul Mansoorah and What Has Al-Alaamah Saaleh Al-Fawzaan Stated About Them?

Written by Amjad Khan on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] stated: It is obligated on the Taa’ifatul Mansoorah [i.e. the aided group] – those whom Allaah’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 Allaah, co-operate upon righteousness and piety, roll up their sleeves and get to 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 acquaintance with the truth cannot be except by way of 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 Allaah, (in propagating) Allaah’s Message and in enjoining good and forbidding evil. (1)

The Prophet [peace and blessings of Allaah 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 Allaah arrives [i.e. the day of judgement]”. [Bukhaari]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This Taa’ifah can be one group. If it adheres to the Qur’aan 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 Allaah – until the command of Allaah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Amongst the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allaah’s Grace upon His servants and that He will establish the truth for the one who aids the truth and call 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 [sallal laahu alayhi wasallam] said, “Islam began as a strange thing and it will return as a strange thing, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allaah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadeeth, “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’. Allaah 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. Alhamdulil laah, 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’aan and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors and that which they were upon. Alhamadulil laah at present we are upon a correct path, a sound methodology and straight path. We ask Allaah to keep us firm upon it until we meet him, neither substituting nor changing it. [Paraphrased Excerpt: Listen to audio here: https://safeyoutube.net/w/TlUI

[Ref 1: An Excerpt from Marhaban Yaa Taalibal Ilm’ page 200. slightly paraphrased]

An Important Affair to Pay Attention to When Quoting or Retweeting Statements of Scholars and Senior Students

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

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

Indeed, it is praiseworthy to quote and retweet the scholars, as well as the senior students of knowledge in the East and the West, especially when they speak about issues of Dawah; however, the affair is not about who retweets or quotes the most, or who promotes such and such scholar or elder student the most; rather one of the most imporant affairs we should recall is the statement of Imaam Ahmad [may Allaah have mercy upon him] when he stated: “(There) is nothing equal to knowledge for the one who makes his intention correct (i.e. sincere). So they (i.e. the people) said, ‘And how do (we) make the intention correct (i.e. sincere) O father of Abdullaah?!’ He said, ‘You make an intention to remove ignorance from yourself and others'”. [Aadaab Ash-Sharee’ah’ 2/45 by Ibn Muflih- (rahimahullaah)]

Al-Allaamah Rabee Bin Haadi [may Allaah preserve him] said, “O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, ‘I used to hold that the hadeeth requires a Niyyah [i.e. sincere intention for seeking knowledge of hadeeth], but then I realised that every hadeeth requires an intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allaah [The Blessed and Exalted]? Do you desire that it is said, ‘He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding’ or do you desire the Face of Allaah and to fulfil the responsibility you carry [i.e. knowledge of the religion]. (1)

Finally, on a seperate note, we are also in need of being reminded – in the West – of good manners! The Prophet [sallal laahu alayhi wasallam] said, “I was sent to perfect noble manners”. Al-Allaamah Zayd Bin Haadee Al-Madkhalee [rahimahullaah] said: “This hadeeth is from the Jawaami Al kalim of the Messenger [i.e. a precise statement whose meaning is vast]. In it is proof regarding the importance of good manners and how can that not be the case when it is the fact that the Prophet [sallal laahu alayhi wasallam] said (in another hadeeth), “Righteousness is good character”. Therefore, it is obligated on a believer to have good manners in his relationship with his Lord and in his dealings with the people. His manners should be based on the judgement of the noble Islamic legislation – in speech, deeds, dealings and all his actions. (2)

Al-Allaamah Rabee Bin Haadee al-Madkhalee [hafidhahullaah] said: Knowledge is not merely about studying and obtaining certificates, rather the goal is to acquire sound and precise understanding – sound understanding in affairs of Aqeedah, worship, good manners, good etiquettes and everything related to the life of a believer. It is obligated on the believers to carry out everything related to their lives based on the Book of Allaah and the (authentic) sunnah of Allaah’s Messenger [sallal laahu alayhi wasallam]. The believer performs acts of worship sincerely for the Sake of Allaah because Allaah commanded him to be sincere. [Allaah (The Blessed and Exalted) said]:

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Surah Al-Bayyinah’ Aayah 5] (3)

Shaikh Abdullah Al-Bukhari [hafidhahullaah] advises the students about good manners:
https://salafidawahmanchester.com/2016/03/26/an-important-advice-about-having-good-manners-by-shaikh-abdullah-al-bukhaari/

Careful Deliberation and Sound Verification!
Also be alert, because there are those who play games with the statements of the scholars on twitter. A scholar transmits something whilst intending a general advice or a specific situation in his country, but then another person who harbours rancour – without a justified reason – uses that statement to directly or indirectly belittle people in his country of residence. Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof (or sound source) of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things (i.e. statements, views, opinions etc) from some of the scholars – those considered to be the beacons of (Sharee’ah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified. (4)

When we come across a general statement of a scholar – either a tweet or quote, being utilised by a person who has won the trust of some of the people but harbours rancour – without any justifified reason – against other seekers of knowledge, we try to get hold of one of the elder teachers to explain, such as the likes of Shaikh Abu Khadeejah, Shaikh Abu Hakeem, Shaikh Abdul Ilaah, Shaikh Uwais At-Taweel, Shaikh Abu Iyaadh, Shaikh Abu Idrees and others.

[Ref 1: Marhaban Yaa Taalibal Ilm’ pages 53-55]

[Ref 2: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 143. Slightly paraphrased]

[Ref 3: Marhaban Yaa Taalibal Ilm’ pages 72 – 73. Slightly paraphrased]

[Ref 4 Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76]

A Scholarly and Truthful Response Regarding Ilmul Ghayb For The One Who Asked!

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

A Scholarly and Truthful Response Regarding Ilmul Ghayb (Knowledge of The Unseen) For The One Who Asked!

Allaah (The Most High) said: [وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ – And with Him are the keys of the Ghaib (all that is hidden), none knows them but He].

In his explanation of the above Ayah, Imaam Ash-Shanqeetee (may Allaah have mercy upon him] brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allaah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imaam [may Allaah have mercy upon him] said:

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

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

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

Proof D: Prophet Ya’qoob (peace be upon him) lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt. He did not know anything about Yusuf until Allaah reveal news about him.

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

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

He did not know the reality of the affair until Allaah informed him, saying:

[بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ – He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant].

And indeed Allaah (The Most High) also stated in Surah Hud about Nuh that he said to his people: [وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ -And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen)].

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

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

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

And Allaah said: [إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد- (He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…[An Excerpt from ‘Tafseer Al-Qur’aan Bil-Qur’aan Min Adwaa Al-Bayaan’ pages 169-170’ Daar Hady An-Nabawiy’ 2nd ed. (1431AH -2010)]

Speak Straight and Abandon General Speech When Speaking About Ta’assub!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Refutations, Worship - 'Ibaadah'.

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

Speak Straight and Abandon General Speech When Speaking About Ta’assub Lest Ahlus Sunnah’s Sound Stances Are Confused With The Stances of Ahlul Bidah, The People of Tamyee and Those Who Turn Personal Disagreements Into Blameworthy or Unnecessary Standoff  

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated: “Regarding distinction between truth and falsehood, guidance and misguidance, the path leading to guidance and the path leading to misguidance, the path of happiness (in this life and the next) and the path of wretchedness and destruction, then everything that Allaah revealed to His Messengers and in His Books is obligatory to be followed (see footnote a) and through it one acquires distinction between right and wrong, guidance, knowledge and Eemaan. Allaah [The Most High] testified that it (i.e. His Revelation) is the truth and a testimony to the truth, and what is in opposition to it from the statements of the people are displayed before it for inspection- if in agreement with it, then it is truth; and if in opposition, it is falsehood. (But), if it is unknown whether (a statement) is in opposition or in agreement due to its general nature, or the meaning intended by the utterer is known or unknown, but it is unknown whether the Messenger [peace and blessings of Allaah be upon him] has brought something that testifies to (its correctness) or declares it to be false, then one abstains and does not speak except with knowledge, because knowledge is that which is established with evidence and what is beneficial of it is that which the Messenger came with. The Messenger [peace and blessings of Allaah be upon him] is the most knowledgeable amongst the creation and he has the greatest desire in acquainting the creation with it. He is the most capable in giving a clarification and definition of it. He is above everyone in knowledge, ability and intent, and through these three affairs the goal is accomplished. (However), those besides the Messenger are either deficient or corrupted in their knowledge. (1)

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] stated: After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawaafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood, Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated, “On the opposite side of these people who make Takfeer (footnote b) based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad (footnote c) in which difference of opinion is justified (or allowed). This path has overwhelmed many of the Murji’ah (footnote d), some of the jurists, those pursuing the path of asceticism and the philosophers, just as it has overwhelmed – first and foremost – many amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [End of Quote] (2)

After quoting the statement of Shaikhul Islaam, Al-Allaamah Rabee stated, “I say, may Allaah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah [The Groups of Illegal Partisanship and Innovations in religious affairs] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah and the way of the Mur’jiah in the manner they approach the affair of people who are upon the major and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes. In the view of these people, the leaders of Misguidance and innovation in religion are just like the Imaams of Guidance and Sunnah. (3)

Finally, Shaikhul Islaam Ibn Taymiyah stated: Rather what is obligatory is to clarify that which Allaah sent His Messengers with and (revealed) in His Books – propagate that which the Messengers brought from Allaah and fulfil the covenant which Allaah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, striving with it, weigh up all that which the people embark upon – (statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart)- under the Book of Allaah and the Sunnah of His Messenger; neither following desires (through) customs, a school of law, a religious order, a leader or a predecessor; neither following conjecture through a weak hadeeth nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. (4)

Footnote a: The Qur’aan abrogates all other laws. Allaah [The Exalted] said:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِ‌ۖ فَٱحۡڪُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ‌ۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّ‌ۚ لِكُلٍّ۬ جَعَلۡنَا مِنكُمۡ شِرۡعَةً۬ وَمِنۡهَاجً۬ا‌ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَڪُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِ‌ۚ إِلَى ٱللَّهِ مَرۡجِعُڪُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ

And We have sent down to you (O Muhammad ) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures) . So judge between them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ. [Surah Al-Maa’idah. Aayah 48]

Footnote b:

The Principles of Takfeer:

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

Footnote c: Ijtihaad:
https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

Footnote d: Who are the Murji’ah?
http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm
https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/

[Ref 1: Majmoo Ar-Rasaa’il Al-Kubraa. 1/102]
[Ref 2: Majmoo Al-Fataawaa 12/467-468]
[Ref 3: Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63]
[Ref 4: Majmoo Al-Fataawaa 12/467-468]

The Criteria of Progress and Backwardness In The Minds of The Sinful!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Sin.

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

Progress and Backwardness In The Minds of The Sinful! [This woman is backward because she wears layers of clothes!]

Al-Allaamah Taqiyuddeen Al-Hilaali [may Allaah have mercy upon him] stated: These two words were not used by the Arabs in the manner intended by writers of the present era because indeed they are from that which the translators translated into Arabic, and transmitted from the European languages, so the Arab writers received and used it in their speech and books. [الرجعية – to go back] is attributed to الرجع – revert] and it is to return to the place in which something was or to the previous state of affairs. As for the contemporaries, the word [الرجعية -to go back or revert] is the characteristic of a person who opposes progress, whose thoughts and beliefs returns to the past, and that is the era (according to them) of ignorance, injustice, clannishness, persistance upon myths and illusions whose darkness has disappeared from the (minds and hearts) of the progessives and the civilized – those who are proceeding rapidly in the ranks of civilization and the seekers of realities, and no obstacle prevents them from that, whether the beliefs or customs which the backward ones (in their view) cling to with bigoted attachment. So they – the progressives- understand and are always on the most advanced stage of this stride as wealthy ones, powerful, happy and scholars; moving forward and co-operating with progressive societies, whilst looking at their fathers and forefathers with contempt and mocking at them whenever they mention their state of affairs. (1)

This is one of the views of the militant secularists and bewildered modernists speaking in the name of progress amongst the Muslims. Anyone who clings to the Sunnah and rejects a progress that is tantamount to violation of the Creator’s commands and prohibitions, then such a person is labelled backward and rigid. However, read what one European writer stated as follows: “When Europeans came to North America, the thing they said about the native Americans was that they were so barbaric, because they walked around naked. The European women were wearing three layers of clothes. Then they came to North America, and decided that the native Americans were backward because they all walked around naked. And now, we walk around naked, and we say that the Muslims are backward because they wear so much clothes”.

Therefore, the basis by way of which the hostile militant secularists they judge what is acceptable or unacceptable is nothing else but vain desires. Allaah [The Exalted] said:

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ

They follow but a guess and that which they themselves desire.

 

The Robust Principles of Islaam Safeguards a Muslim 

Imaam Al-Albaanee [may Allaah have mercy upon him] stated regarding his discussion with a priest: “Within the perfection of Islam is that it laid down rulings and divine legislation in order for Muslims to preserve their Islamic personality and are not to wasted away (or ruined)– in any era – through the (Un-Islamic] personality of another nation. The scholars who deal with the subject matters of Ijmaa (consensus) say that any society that wants to preserve their personality must preserve their traditions, history and language, and this is an indisputable affair to them in the knowledge (or subject matter) related to consensus. So, I told him that one of the virtues of Islam and the perfection of its legislation is that it has legislated for the Muslims to preserve their Muslim personality and not to imitate those who are in opposition [to their identity (i.e. identity judged to be un-Islamic by the divine revelation)]; rather they should aim to be in opposition to the path of those who are in opposition to their identity. (2)

 

Un-Islamic Customs

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. (3)

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allaah’s statement: [وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا – It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. Aayah 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allaah’s divine legislation [i.e. to be judged]”. (4)

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] also said, “Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. (5)

Finally, it is absolutely clear that those who seek to vilify female believers for wearing layers of clothes desire nothing else but corruption – a corruption they seek to portray as progress, freedom and liberty. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: They seek to conquer the intellects of the Muslim children and nurture their hearts upon their views, either by making them feel that their ways are superior in every affair-be it in affairs of creed and religion, or that which they speak with by way of languages, or what they consider to be civilized manners, customs etc.. They seek to nurture a great number of Muslims in the Muslim lands until they are intoxicated with their views and return them to their lands. Then they start praising and promoting them until they become the figureheads in their countries. So they spread their ideas through these people…etc They encourage the Muslims in the Muslim lands to learn their languages at the expense of the Arabic language, which is the language of the Qur’aan- the language by way of which the Muslims perform their acts of worship. They also establish many studies that are intended to cause nuisance and glorify what they call popular literature and national heritage…..etc They prepare a large number of people amongst their people to study Islam and the Arabic language and write books, and take up teaching positions in universities- orientalists….etc They also spread propaganda that Muslim women in the Muslim lands are oppressed in order to take them out of their homes and place them where they want. But Allaah (The Most High) said:

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” They set up radio programmes designed to mislead gullible young Muslims who do not understand Islam and do not have sufficient knowledge, especially in Africa…. However if the Muslims exercise patience these plots will not harm them. Allaah (The Most High) said: [وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ – But if you remain patient and become Al-Muttaqun (the pious – see V.2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do]. (6)

https://salafidawahmanchester.com/2022/04/24/shall-i-show-you-a-woman-of-paradise-part-1/

https://salafidawahmanchester.com/2022/04/27/shall-i-show-you-a-woman-of-paradise-part-2/

[Ref 1: An Excerpt from Al-Jaami Ath-Thameen Min Rasaa’il Al-Allaamah Muhammad Taqiyuddeen Al-Hilaali. page 85. slightly paraphrased]

[Ref 2: Asbaab Al-Ijaabah Cassette 2]

[Ref 3: Majmoo Al-Fataawaa 6/510]

[Ref: 4: Tafseer Surah Al-Baqarah 2/299]

[Ref 5: Majmoo Al-Fataawaa 7/7]

[Ref 6: مجلة البحوث الإسلامية العدد 8 ص 286 293 أجراها مع سماحته قسم التحرير – مجموع فتاوى ومقالات متنوعة الجزء الثالث. ]

Allaah’s Concealment of One’s Shortcomings – [Conversation With Ustaadh Abu Tasneem (Mushaf Al-Banghaalee)]

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

A Benefit Received From Ustaadh Abu Tasneem – [Mushaf Al-Banghaalee] – Two Years Ago and Recalled Today During Our Night Conversations

The Messenger [peace and blessings of Allaah be upon him] stated: [الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ – A man follows the religion of his friend; so each one should consider whom he makes his friend]. [Sunan Abee Dawud 4833]

We ask Allaah to faciliate us with good companions, overlook our shortcomings, include us amongst those who constantly scrutinise themselves honestly, grant us firmness, truthfulness and a good departure from this worldly life Aameen.

Today [15th Rajab, 1444 AH – Corresponding 6/02/23], whilst in the company of my Salafi brother, close friend and companion- Ustaadh Abu Tasneem Mushaf Al Banghaalee [may Allaah preserve him], he spoke about some of the benefits in Al-Allaamah Saaleh Al-Fawzaan’s [may Allaah preserve him] book titled I’aanah Al-Mustafeed B-Sharhi Kitaab at-Tawheed; then he recommended that I should also read the introduction of Kitaab at-Tawheed by Imaam Ibn Khuzaymah [may Allaah have mercy upon him] to find out why the Imaam wrote the book! Ustaadh also spoke about the importance of striving to implement what one learns, then the conversation alternated to one of the diseases that is manifesting itself in our era, such as self-importance and love of fame, and that this affair mostly afflicts a person when he is young, but it becomes something very insignificant – InShaaAllaah- when a person gets older and truly understands – by the Tawfeeq of Allaah – that the desire for these things do not add and will never add anything fruitful to a person’s wellbeing. This immediately reminded me of Imaam Al-Qahtaani’s Nooniyyah which he (Ustaadh Abu Tasneem) recommended – in the past – that I read, especially the section about how Allaah conceals one’s sins and shortcomings, whilst the people hold a good suspicion about him or her. Here are some of those lines of peotry by Imaam Al-Qahtaani [may Allaah have mercy upon him], which Ustaadh was referring to. The Imaam [may Allaah have mercy upon him] stated:

And You (Allaah) have placed love for me within the hearts….And the affection from You is through mercy and kindness.

And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes.

And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers.

By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams.

And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honoured.

But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent).

So all praise and commendations- by way of my thoughts, limbs and tongue- is Yours….

May Allaah reward Ustaadh Abu Tasneem with good and bless all of us with the guidance to scrutinize ourselves honestly and never be deceived by the good opinions and praises received from the people. Umar Bin Abdil Azeez [may Allaah have mercy upon him] said to Khaalid bin Safwaan [may Allaah have mercy upon him], “Admonish me”, so Khaalid said, “O leader of the believers! There are a people who have been deceived by Allaah’s concealment of (their sins, faults etc) and good praise (received from people) has put them to trial; therefore, do not let the ignorance of others (about you) overcome what you know about yourself (in reality). May Allaah protect us and you from being deceived by Allaah’s concealment of (our sins, faults etc), and from being pleased with the praise (received from) people, falling short and being neglectful that which Allaah has obligated on us and inclining towards (evil) desires”. So he [i.e. Umar] wept and said, “May Allaah protect us and you from following (evil) desires”. (1)

Imaam Sufyaan Ath-Thawree [may Allaah have mercy upon him] said: Beware of what corrupts your deeds, for indeed Riyaa is what corrupts your deeds. And if it is not Riyaa, then it may be you being amazed with yourself until it makes you think that you are more virtuous than your brother. It may be that you have not achieved deeds the likes of which he has achieved, and it may be that he has more righteous deeds and that fear of Allaah that keeps a person away from doubtful matters out of fearing harm in the Hereafter. And if it is not self-amazement, then beware of loving the praise of the people-loving their praise so that they may honour you due to your deeds and see you as someone of nobility and high status in their hearts. Remembering death a lot is enough to make you have less concern for the things of the worldly life and make you have a fervent desire for the afterlife. A prolonged hope (for the things of this worldly life) is enough as a (means) to having little fear of (Allaah) and committing acts of disobedience, and the distress and regret on the Day of Judgment is enough for the one who knows but does not act. (2)

Imaam As-Sadi [may Allaah have mercy upon him] said: How many a person knows about love of Allaah, its rulings and all the affairs it necessitates, but his heart is deprived of it?! And how many a slave knows and bears witness to the pre-decree of Allaah and the excellence of sufficing oneself with Him, but when that which has been decreed takes place in opposition to what he desires, you see him anxious- having no tranquility and certainty, nor repose?! And only the one whose heart has acquired knowledge and awareness of Allaah in truth is at ease with the fact that Allaah is sufficient for him, whilst submitting to His judgements regardless what the state of affairs may turn out to be. And how many a person knows the rulings of trade and its details, but at the time of dealing, buying and selling, he does not deal in a beautiful manner with others?! So, do not be deceived when you know something that you will be attributed to it. This is why it is obligated on a person to ask Allaah for beneficial knowledge- knowledge that produces [righteous] deeds. And Allaah knows best. (3)

Therefore, one should remember the following: “A man [may Allaah be pleased with him] among the companions of the Prophet [peace and blessings of Allaah be upon him] used to say when he was praised: [اللهم لا تؤاخذني بما يقولون و اغفر لي ما لا يعلمون – O Allaah! Do not take me to account for what they say and forgive me for what they do not know (about me)].

Al-Allaamah Zaid Bin Haadee Al-Madkhalee [may Allaah have mercy upon him] said: This is one of the invocations and supplications [which a person supplicates with], specifically when praised and he hears it; for example, when it is said, ‘’Fulaan [i.e. such and such person] is upright and righteous’’, so he hears what was said about him, or such praise reached him, or it is said, ‘’Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on’’. If he hears this, then a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytaan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with [attributes] of righteousness, he utters this dhikr: ‘’O Allaah! Do not take me to account for what they say]’’ – Meaning: ‘’Do not hold me account due to this praise and commendation, and the good characteristics [mentioned about me].’’ That is because he fears for himself. The soul of a person is weak, so he says, ‘’And forgive me for what they do not know (about me)’’- Meaning: ‘’The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds that are in opposition to the commands and prohibitions in the Sharee’ah] which are unknown to the people, so he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins of his, shortcomings and mistakes which are unknown to the people. The children of Adam are deficient, but there are those amongst them who fall short and return to [repentance or rectification] and are active again in the performance of good deeds after falling short. And amongst them are those who fall short and persist upon (sin) until punishment comes upon them. (4)

We ask Allaah to include us amongst those who truthfully scrutinize themselves at all times, thankful when they given blessings, patient when facing trials and always repentant Aameen.

Supplications:

Abdullah Bin Umar [may Allaah be pleased with him] said: Allaah’s Messenger [peace and blessings of Allaah be upon him] never abandoned these supplications in the morning and evening:

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

“O Allaah! I ask You for well-being in this Dunyaa and the Aaakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me”.

Reminder From The Above Supplication:

This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the Dunyaa and Aakhirah. Nothing can be equal to wellbeing, for whoever is granted well-being then indeed he has received his complete share of good. Seeking [العَفْوَ -pardon] necessitates that one is forgiven his sins and they are wiped away. As for [العافِيَـةَ – Well-being], it is safety Allaah bestows on a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins. So, the Messenger [sallal laahu alayhi wasallam] asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth.

Well-being in one’s religion is protection against everything that will bring dishonour [or disgrace] to one’s religion or deprive him of it.

Well-being in the Dunyaa is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments.

Well-being in the Aakhirah is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Well-being in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…

[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allaah! Conceal my faults, shortcomings etc [ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me].

[اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي – O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allaah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him. (5)

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

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

This is also one of the comprehensive supplications of the Prophet. Indeed, it gathers affairs a person asks Allaah for the rectification of one’s religious affairs, worldly affairs and affairs related to the Afterlife. It begins with one’s religious affairs because when one religion is rectified, then the other affairs [i.e. one’s Dunyaa and Aakhirah] will also be rectified.

[اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي – O Allaah! Rectify my religion for me, which is the safeguard of my affairs]. The statement: [اللَّهُمَّ أَصْلِحْ لِي دِينِي – O Allah! Rectify my religion for me]- Meaning: Asking Allaah for the rectification of one’s religion- to be blessed with the ability and guidance to fulfil its obligations, etiquettes and requirements in a perfect and complete manner; blessed with the guidance and ability to adhere to the Qur’aan and the authentic Sunnah based on the path of the Salafus Saaleh – the Sahaabah, the Taabi’een and the righteous Imaams- in affairs related to sound creed, worship, Dawah [i.e. the sound method of calling to the path of Allaah] and good social behaviour in general. [الَّذِي هُوَ عِصْمَةُ أَمْرِي– which is the safeguard of my affairs]- Meaning: The affair through which all my affairs will be protected, just as Allaah stated: [وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves]. [Surah Aal Imraan. Aayah 103]

This shows the fact that adherence to the religion based on the sound methodology [of the Salaf] is a means to safety for the person – [a safeguard] against the misleading trials and against falling into deviation in creed and deeds; and that not adhering to the religion is the reason behind ruining one’s affairs, just as Allaah said: [وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُ ۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَٮٰهُ وَكَانَ أَمۡرُهُ ۥ فُرُطً۬ا – and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost]. [Surah Al-Kahf. Aayah 28]

[وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي – And rectify my worldly (affairs), wherein is my livelihood].

[وَأَصْلِحْ لِي دُنْيَايَ – And rectify my worldly (affairs)]- Meaning: Asking Allaah to rectify one’s worldly affairs- to be granted sufficiency in what one needs and through permissible means, as well as making it a means that aids one to obey Allaah. [الَّتِي فِيهَا مَعَاشِي– wherein is my livelihood]- Meaning: In my livelihood and my life. This shows that people have a specified livelihood and a determined provision, and they will receive all of it before they die.

[وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي – And rectify my Afterlife to which is my return].

[وَأَصْلِحْ لِي آخِرَتِي – And rectify my Afterlife]- Meaning: Asking Allaah to make one’s affairs upright in the afterlife – to receive Allaah’s Kindness, guidance and ability to obey Him [and the Messenger]; granted a righteous departure from this life and success through eternal bliss in paradise. [الَّتِي فِيهَا مَعَادِي – to which is my return]- Meaning: My place of return and my return to Allaah. [Allaah said]: [ لِيَجۡزِىَ ٱلَّذِينَ أَسَـٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِىَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى- so that He (Allaah) may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)]. [Surah An-Najm. Aayah 31]

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ – And make life for me (as a means of) increase in every good].

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ– And make life for me (as a means of) increase in every good]- Meaning: Make the duration of lifespan an opportunity and a means of attaining good in speech and deeds. This shows that the duration of person’s lifespan is a motive for increasing in righteous and good deeds.

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ – And make death for me as a rest from every evil].

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ– And make death for me as a rest from every evil]- Meaning: Make death and my departure from this worldly life a means of rest; and not trials, tests and calamities through sinning and heedlessness.

This shows that the believer is upon complete ease and submission in desiring to meet his Lord, [desiring] to receive Allaah’s great reward and external bliss. We ask Allaah for His Bounty. [Ref 6]

[Ref 1: Al-Hilyatul Awliyaa 2/485]

[Ref 2: Hilyatul Awliyaa. 6/391]

[Ref 3: Majmoo Al-Fawaa’id Waqtinaas Al-Awaabid. Faa’idah Number 14]

[Ref 4: Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 2, page 389]

[Ref 5: An Excerpt from Fiqh Al-Ad’iyah Wal Afkaar 3/32-33. Slightly paraphrased]

[Ref 6: An Excerpt from Fiqhul Ad’iyah Wal Ad’kaar. Vol 4. Pages 493-494. slightly paraphrased]

Let’s Recall Two Qualities From The Lofty Qualities of AbuBakr and Umar When Speaking About Them!

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Let’s Recall Two Qualities From The Lofty Qualities of AbuBakr and Umar When Speaking About Them and Strive to Emulate!

Quote from Al-Allaamah Zayd Bin Haadi regarding a worldly dispute between Abu Bakr and Rabeea’ah Al-Aslami: “This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them (see footnote a), but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission”.

Quote regarding Umar’s character: The Messenger of Allaah [peace and blessings be upon him] said to Umar [may Allaah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Shaytaan (misguides) a person through  desires, but Umar [may Allaah be pleased with him] subdued his desires”.

Rabee’ah Al-Aslami [radiyallaahu-anhu] narrated, “I used to serve the Messenger of Allaah [sallal laahu alayhi wasallam], so he gave me a piece of land and gave Abu Bakr a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land!’ and I said, ‘It is in my piece of land!’ Then there was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. So, he said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes a retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call the Messenger of Allaah on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet [sallal laahu alayhi wasallam] and I followed him. The people from [the tribe of] Aslam came and said, ‘May Allaah have mercy on Abu Bakr! Why would he call the Messenger of Allaah on you when he has said to you what he has said?’ So I said, ‘Do you know who that is? That is Abu Bakr -the Truthful [as-Siddeeq]! He is the one who was in the Cave with the Prophet [sallal laahu-alayhi wasallam], and he is the elder of the Muslims! So beware that he turns around and see you helping me against him and it makes him angry, then the Messenger of Allaah [sallal laahu alayhi wasallam] comes along and become angry because of Abu Bakr’s anger, and then Allaah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from.’ So Abu Bakr went to the Messenger of Allah and I followed him by myself and continued until he got to the Prophet [sallal laahu alayhi wasallam] and informed him of our conversation as it happened. So he [the Prophet] raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ So I said, ‘O Messenger of Allaah! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it be would be a retribution’. So the Messenger of Allaah said, ‘Do not return his comment to him, rather say ‘May Allaah forgive you O Abu Bakr! May Allaah forgive you O Abu Bakr!’ So Abu Bakr turned his face and began to cry’”.

Beneficial Reminders From This Hadeeth By Shaikh Zayd Bin Haadi [rahimahullaah]

This hadeeth contains an amazing story from which we can take an exhortation and a lesson. Firstly, it is a proof regarding the purity of the hearts of the Sahaabah towards one another, and that when disagreement occurred between them regarding a worldly affair, they did not boycott one another – neither harboured resentment nor hatred; rather one gave sincere advice to the other.

This story shows that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they wished that such punishment is received in this worldly life and not the afterlife.

This story shows the virtue of AbuBakr [radiyallaahu-anhu] – his status in the eyes of the Sahaabah, in the eyes of the Prophet [sallal laahu alayhi wasallam] and also in the sight of Allaah, for indeed the Prophet [sallal laahu alayhi wasallam] use to hold him in high esteem and raised him to his rightful status, just as Allaah stated in the Qur’aan: [إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ – The second of two, when they were in the cave, and he [Muhammad (sallal laahu alayhi wasallam)] said to his companion [Abu Bakr (radiyallaahu-anhu)], “Be not sad [or afraid], surely Allaah is with us”. [Surah At-tawbah. Aayah 40]

AbuBakr [radiyallaahu-anhu] was the Prophet’s [sallal-laahu-alayhi- wasallam] companion in the cave. He is the most virtuous person in the Ummah after the Prophet [sallal laahu alayhi wasallam] based on the consensus of Ahlus Sunnah Wal Jamaa’ah – past and present. Indeed, the Prophet [sallal laahu- alayhi wasallam] said to some of his companions regarding AbuBakr’s [radiyallaahu-anhu] affair, “Would you not leave my companion for me” – meaning AbuBakr [i.e. refrain from annoying or harming AbuBakr (radiyallaahu-anhu)] [Bukhari 3661]

This story shows the virtue of being forgiving and pardoning the one who wrongs you when you are able to do so and based on [a lawful and overriding] benefit, for indeed being forgiving and pardoning others will not increase you in anything except honour and a higher status in the sight of Allaah.

This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them, but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission.

This story shows the virtue of supplicating for others, especially for the one who wronged you. So, you supplicate for him that [Allaah] rectifies his affairs and forgives him, for indeed you have an angel who says, “Aameen and may Allaah grant you the same”. Therefore, one should be eager for this!

This story shows that to fulfil the rights of the people in this worldly life is better than leaving the affair until the day of judgement when none will pardon another person, even if such person is the closest relative to him.

This story shows the virtue of Rabee’ah Al-Aslami [radiyallaahu-anhu] who advised his companions that neither should they be his supporters nor argue on his behalf against AbuBakr [radiyallaahu-anhu], because he knew the status of AbuBakr [radiyallaahu-anhu] in the sight of Allaah and the Messenger.

What do we derive as benefit from this story: We should pardon and maintain love for one another when disagreement occurs between us regarding an affair of the Dunyaa. A person should be eager to give people their rights and also seek the forgiveness of the one he disputed with. [An Excerpt from ‘At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Pages 42-44]

 

Umar Ibnul Khattaab

Hadeeth 1: Umar [may Allaah be pleased with him] asked the people, “Who remembers the narration of the Prophet [peace and blessings be upon him] about the affliction?” Hudhaifa said, “I heard the Prophet [peace and blessings be upon him] saying, ‘The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity.” `Umar said, “I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea.” Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection.” We said to Masruq, “Would you ask Hudhaifa whether `Umar knew what that gate symbolized?” He asked him and he replied “He (`Umar) knew it as one knows that there will be night before tomorrow, morning. [Ref 1]

Brief Comment On The Above Hadeeth

a: Regarding the statement: “The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated that the unrestricted narrations in which a mention is made regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allaah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [peace and blessings be upon him], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [Ref 1.1]

b: Regarding the statement: Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: The gate is Umar and his murder is when the door is broken. So, after he was murdered, the gate of the afflictions was opened. [Ref 2]

Hadeeth 2: The Messenger of Allaah [peace and blessings be upon him] said to Umar [may Allaah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” [Ref 3]

Brief Comment On The Above Hadeeth: Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Shaytaan (misguides) a person through desires, but Umar [may Allaah be pleased with him] subdued his desires”. [Ref 4]

Hadeeth 3: Allah’s Messenger [peace and blessings be upon him] said, “While I was sleeping, I saw myself drinking (i.e. milk), and I was so contented that I saw the milk flowing through my nails. Then I gave (the milk) to `Umar.” They (i.e. the companions of the Prophet) asked, “What do you interpret it?” He said, “Knowledge.” [Ref 5]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This is a great virtue of Umar [may Allaah be pleased with him] and that which Allaah granted him of knowledge, and the proofs in this regard are clear. [Ref 6]

Hadeeth 4: Ibn Abbaas [may Allaah be pleased with him and his father] said: When (the dead body of) `Umar was placed on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was `Ali bin Abi Talib. `Ali invoked Allah’s Mercy for `Umar and said, “O `Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet (ﷺ) saying, ‘I, Abu Bakr and `Umar went (somewhere); I, Abu Bakr and `Umar entered (somewhere); and I, Abu Bakr and `Umar went out.”‘ [Ref 7]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez bin Baaz [may Allaah have mercy upon him] said, “May Allaah be pleased with the companions. In this hadeeth is the fact that the noble and righteous people are afflicted with trials like the Prophets, and this is what happened to Umar [may Allaah be pleased with him] – the best person in the Ummah after the Prophet and As-Siddeeq [i.e. Abu Bakr]. [Ref 8]

Hadeeth 5: Abu Sa`eed Al-Khudri [may Allaah be pleased with him] said: I heard Allah’s Messenger [peace and blessings be upon him] saying, “While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. `Umar was presented before me and his shirt was so long that he was dragging it.” They asked, “How have you interpreted it, O Allah’s Messenger?” He said, “Religion.” [Ref 9]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This a great blessing for Umar [may Allaah be pleased with him]. Allaah bestowed knowledge and religion on him. [Ref 10]

Hadeeth 6: Narrated Abu Musa: While I was with the Prophet (ﷺ) in one of the gardens of Medina, a man came and asked me to open the gate. The Prophet (ﷺ) said to me, “Open the gate for him and give him the glad tidings that he will enter Paradise.” I opened (the gate) for him, and behold! It was Abu Bakr. I informed him of the glad tidings the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me “Open (the gate) and give him the glad tidings of entering Paradise.” I opened (the gate) for him, and behold! It was `Umar. I informed him of what the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me. “Open (the gate) for him and inform him of the glad tidings, of entering Paradise with a calamity which will befall him. ” Behold ! It was `Uthman, I informed him of what Allah’s Messenger (ﷺ) had said. He praised Allah and said, “I seek Allah’s Aid.” [Ref 11]

Brief Comment On The Above Hadeeth: Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said after quoting this hadeeth: “Allaahu Akbar! Allaahul Mus’ta’aan, Allaahul Musta’aan [Allaah’s Aid is sought, Allaah’s Aid is sought]. [Ref 12]

Hadeeth 7: Narrated Al-Miswar bin Makhrama: When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, “O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Messenger (ﷺ) and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.” `Umar said, (to Ibn “Abbas), “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him.” [Ref 13]

Brief Comment On The Above Hadeeth: Regarding the statement of Umar: “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: O Allaah! Be pleased with him [i.e. Umar]. The one who has more knowledge about Allaah will fear Him more. [Ref 14]

Hadeeth 8: Narrated Anas bin Maalik [radiyallaahu-anhu] that he heard ‘Umar [radiyallaahu-anhu] speaking, while standing on the pulpit of the Prophet [sallal-laahu-alayhi-wasallam] in the morning [following the death of the Prophet (sallal-laahu-alayhi-wasallam)], when the people had given the Bai’ah [pledge] to Abu Bakr. He [praised Allaah, testified that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and sent salutations upon the Prophet] before Abu Bakr, and said, ‘’To proceed; Allaah has chosen for His Messenger what is with Him [i.e. Paradise] rather than what is with you [i.e. the world]. This is that Book [the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.” [Bukhari]

Benefits and Lessons Derived From The Above Hadeeth: Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said: The Messenger [sallal-laahu-alayhi-wasallam], Abu Bakr [radiyallaahu-anhu] and all the companions [radiyallaahu-anhum] considered Umar [radiyallaahu-anhu] as one with great status, and because of this, he took [praiseworthy] stances during times of serious events in order to offer [sound] suggestions, such as during the Riddah [i.e. when some tribes left Islaam after the death of the Messenger]. And from them [i.e. those serious events] is that Umar [radiyallaahu-anhu] was the first one who gave the oath of allegiance to Abu Bakr [radiyallaahu’anhu]- he settled the affair as reported in the [following] hadeeth: ”When the Messenger of Allah [sallal-laahu-alayhi-wasallam] passed away, the Ansar said: ‘Let there be an Amir from among us and an Amir from among you.’ Then Umar came to them and said: ‘O Ansar! Do you not know that the Messenger of Allah [sallal-laahu-alayhi-wasallam] commanded Abu Bakr [radiyallaahu-anhu] to lead the people in prayer? Who among you could accept to put himself ahead of Abu Bakr?’ They said: ‘We seek refuge with Allah from putting ourselves ahead of Abu Bakr.’’ [Reported by Imaam Ahmad 3649]

On the second day, after the oath of allegiance was given to AbuBakr [radiyallaahu-anhu], he [Umar (radiyallaahu-anhu)] ascended the pulpit and delivered this great sermon, (saying): ”Amma Ba ‘du [to proceed]: Allah has chosen for His Messenger what is with Him (i.e. Paradise) rather than what is with you [i.e. the world]. This is that Book [i.e. the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.”

This [statement of Umar] is Allaah’s command and the command of His Messenger other than (this) hadeeth, such as his [sallal-laahu-alayhi-wasallam] statement: ‘’I have left amongst you that which if you hold fast to it, you will never go astray after me: the book of Allah and my Sunnah.”

And likewise his [sallal-laahu-alayhi-wasallam] statement: ‘’The best speech is the Book of Allaah and the best guidance is the guidance of Muhammad. And the worst of all affairs are the newly invented matters (in the religion) and every innovation is misguidance.’’ [Muslim]

In the majority of his [sallal-laahu-alayhi-wasallam] sermons, he uttered this statement, in order to urge [mankind] towards adherence to the Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam]. Therefore, Umar [radiyallaahu-anhu] followed this path in order to guide the people to adhere to the Book of Allaah, for indeed in it is guidance and light. Indeed Allaah guided his Messenger through it-[Allaah (The Most High)] said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

”And thus We have sent to you [O Muhammad] Ruhan [an Inspiration, and a Mercy] of Our Command. You knew not what is the Book, nor what is Faith? But We have made it [this Qur’an] a light wherewith We guide whosoever of Our slaves We will. And verily, you [O Muhammad] are indeed guiding [mankind] to the Straight Path [i.e. Allah’s religion of Islamic Monotheism]. The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision). [42:52-53]

The Book of Allaah [mentioned in this ayah] is the Qur’aan. Allaah [Glorified Be He and Free is He from all imperfections] did not guide him [i.e. the Messenger] except by way of His Mercy and by way of this Qur’aan. He [Allaah (The Most High)] said: [قُلْ إِن ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ إِنَّهُ سَمِيعٌ قَرِيبٌ – Say: “If [even] I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things).”] [34:50]

And He [Allaah (The Most High)] said:

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ

‘’Follow what has been inspired to you (O Muhammad) from your Lord. [6:106]

And He [Allaah (The Most High)] said:

وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ

‘’And if you [O Muhammad] were to follow their desires after what you have received of Knowledge [i.e. the Qur’an], then you would have against Allah neither any Wali [protector or guardian] nor any helper.’’ [2:120]

The Messenger [sallal-laahu-alayhi-wasallam] followed the revelation and its texts just as Allaah commanded him; and the Ummah are obligated with this [i.e. to follow as well], just as Allaah commanded them. He [Allaah (The Most High)] said: [اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ – Say [O Muhammad] to these idolaters [pagan Arabs] of your folk:] Follow what has been sent down unto you from your Lord [the Qur’an and Prophet Muhammad’s Sunnah], and follow not any Auliya’ [protectors and helpers, etc. who order you to associate partners in worship with Allah], besides Him [Allah]. Little do you remember!] [7:3]

And just as Allaah commanded His Messenger to follow the revelation and to be guided by it, He [Allaah] also commanded the Ummah to follow the revelation and to be guided by it. Therefore, O Muslims! It is [obligated] on us to [take the] Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam] as a [source of] guidance with truthfulness, sincerity, diligence and determination, and not with wishful thinking; rather we should be truthful to Allaah [The Blessed and Most High] with regards to holding fast to this Book [i.e. the Qur’aan] and the Sunnah, just as Allaah [Glorified and Exalted Be He] said to His slave Yahyah [alayhis-salaam]: [يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ – O Yahya (John)! Hold fast the Scripture [the Taurat (Torah)].” [19:12]

Therefore, it is obligated on us to hold onto [the Qur’an] with diligence- neither with a slack nor lackadaisical [attitude] and nor through blameworthy blind following; rather it is obligated on us to ponder upon this Qur’aan just as He [Allaah (The Most High)] stated: [كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ – ‘’(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember’’] [38: 29]

This Qur’aan was sent down to be pondered upon and to acquire (sound) understanding from it. And the one whom Allaah wishes good for, He gives him (or her) understanding in the religion.

It is incumbent upon you [to adhere] to this Book [i.e. the Qur’aan] and the Sunnah-give importance to them (by way of) memorization and acquiring understanding; utilise them as an aid in [seeking] a sincere and pure understanding based on the Messenger’s [sallal-laahu-alayhi-wasallam] statements and the understanding of the pious predecessors [may Allaah be pleased with all of them]. However, some of the pious predecessors may have some mistakes, so we seek Allaah’s Forgiveness for them and find excuses for them, however we do not follow them [in their mistakes], for everyone can have his statement accepted or rejected, except the Messenger of Allaah [sallal-laahu-alayhi-wasallam].

(So) Umar (radiyallaahu-anahu) said: “Amma Ba‘du (to proceed): Allah has chosen for His Messenger what is with Him (Paradise) rather than what is with you (the world)….etc’’ and shortly before his death the Prophet (sallal-laahu-alayhi-wasallam) delivered a sermon, as reported in the hadeeth of Abu Sa’eed (radiyallaahu-anhu) – and said: ‘’Indeed Allaah gave a slave of His a choice between the Dunya and between what is with Him, so he (the slave) chose that which is with Allaah.’ So Abu Bakr (radiyallaahu-anhu) cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abu Bakr (said such a thing). The people said: ‘Look at this old man! The Messenger of Allah says about a slave who was given the choice between the glitter of the worldly life and what He [Allaah] has with Him (of reward in the Hereafter); but he (i.e. Abu Bakr) says: We sacrifice our fathers and mothers for your sake!’ The Messenger of Allah (sallal-laahu-alayhi-wasallam) was the slave who was to make the choice and (we acknowledged) that Abu Bakr was the most learned among us about the Messenger (i.e. because he knew the reason behind the Messenger’s statement).’’

Umar-and Allaah knows best-was referring to this (above) hadeeth. There is no Prophet at the time of death except that he is given a choice between the (bliss of) this life and what is with Allaah has (i.e. Allaah good pleasure and reward in the afterlife), and the Prophets chose what is with Allaah. Abu Hurairah (radiyallaahu-anhu) said: ‘The Angel of Death was sent to Moosaa (alayhis-salaam); so when he came to Moosa, he (Moosaa) struck him in his eye. He (i.e. the Angel) returned to his Lord and said: You sent me to a slave who does not want to die.’ So Allah gave him back his eye and said: ‘Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life.’ Moosaa (alayhis-salaam) said: ‘0 Lord! What will happen after that?’ Allah replied: ‘Then death.’ Moosaa said: ‘Let it come now!’ Moosaa then requested Allah to let him die close to the Holy Land so that he would be at a distance of a stone’s throw from it.” [Bukhari and Muslim] So he (alayhis-salaam) chose death.

The Messenger (sallal-laahu-alayhi-wasallam) was given a choice, just as he stated and just as Aa’isha (radiyallaahu-anhaa) said, ‘’The Prophet (sallal-laahu-alayhi-wasallam) used to say whilst he was healthy: Never a prophet dies in a state that he is not made to see his abode in Paradise, and then given a choice.’’ ‘A’isha said that when Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) was about to leave the world, his head was over her thigh and he had fallen into swoon three times. When he felt relief his eyes were fixed at the ceiling. He then said: O Allaah, along with the high companions (i.e. along with the Prophets who live in the most elevated place of the Paradise). (On hearing these words), I then said (to myself) He is not going to opt us and I remembered a hadith which he had narrated to us as he was healthy and in which he said: No prophet dies until he sees his abode in Paradise, he is then given a choice. ‘A’isha said: These were the last words which Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) spoke: O Allaah, with companions on High. [Bukhaari]

So he (sallal-laahu-alayhi-wasallam) chose the (company) of the high companions and departed from this worldly life. This affair that Umar (radiyallaahu-anhu) referred to is in harmony with what the Messenger (sallal-laahu-alayhi-wasallam) stated about the Prophets and himself. He (sallal-laahu-alayhi-wasallam) chose that which is with Allaah (The Mighty and Majestic). He chose the afterlife over the worldly life after completing his message perfectly. Allaah perfected this religion (of Islaam) and then gave him a choice (between this world and the hereafter), so he chose that which is with Allaah (i.e. the afterlife).

And likewise Anas (radiyallaahu-anhu) narrated: “Abu Bakr (radiyallaahu-anhu) said to ‘Umar (radiyallaahu-anhu), after the death of the Messenger of Allah (sallal-laahu-alayhi-wasallam), “Let us go and visit Umm Ayman [i.e. the wet nurse the Prophet (sallal-laahu-alayhi-wasallam) during his childhood], as the Messenger of Allah (sallal-laahu-alayhi-wasallam) used to visit her.” When they finished visiting her (and were about to leave) she began to cry. So they asked her: “What is it that makes you cry? Is not that which is with Allah better for the Messenger of Allah (saw)?” So she replied, “I am not crying because I am unaware that that which is with Allah is better for the Messenger of Allah (saw) but I am crying because the revelation from the heavens has stopped.” This moved them to tears, so they both began to weep with her.” [Muslim]

So this is what Umar (radiyallaahu-anhu) referred to- the Prophet’s (sallal-laahu-alayhi-wa-sallam) choice regarding that which is with Allaah (in the afterlife).

We ask Allaah to grant us and you (success, wellbeing etc) in His Religion. And that He grants us (the blessing, ability) to adhere to His Book (i.e. the Qur’aan) and to follow the guidance of His noble Prophet (sallal-laahu-alayhi-wasallam). Indeed, our Lord hears the supplication (of His slaves). [Ref 15]

Footnote a: https://safeshare.tv/x/ss5d4fde1296604

Ref 1: Bukhaari 1895

Ref1.1:https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

Ref 2: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 2. Page 118

Ref 3: Bukhaari 3294

Ref 4: Minhaaj As-Sunnah 6/55

Ref 5: Bukhaari 3681

Ref 6: Al-Hulalul Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari. Vol 3. Page 146

Ref 7: Bukhaari 3685

Ref 8: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari. Vol 3. page 151

Ref 9: Bukhaari 3691

Ref 10: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 11: Saheeh Al-Bukhaari 3693

Ref 12: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Pages 153-154

Ref 13: Bukhaari 3692

Ref 14: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 15: An Excerpt from ‘Bahjatul Qaariy Bi-Fawaa’id Manhajiyyah Wa Duroos Tarbawiyyah Min Kitaab Al-I’tisaam Bil-Kitaab Was-Sunnah Min Saheeh Al-Bukhaari. Pages: 11-17. By Al-Allaamah Rabee Bin Haadi Al-Mad’khali]

None Can Equal Them – Till The End of Time – In Their Fulfilment of The True Characteristics of Men

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors.

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

Besides The Prophet and Messengers, None Can Equal The Sahaabah – Till The End of Time – In Their Fulfilment of The True Characteristics of Men

Allaah [The Exalted] said:

[ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِ‌ۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُ ۥ وَمِنۡہُم مَّن يَنتَظِرُ‌ۖ وَمَا بَدَّلُواْ تَبۡدِيلاً۬ – Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting, and they have never changed in in the least]. [Surah Al-Ahzaab. Aayah 23]

After Allaah mentioned that the hypocrites made a covenant with Him that they will not turn away and that they violated that covenant, then Allaah mentioned the believers’ fulfilment of it, saying: how the believers fulfilled it:

[مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِ‌ۖ – Among the believers are men who have been true to their covenant with Allah]- Meaning, they fulfilled and completed it perfectly; gave their souls in seeking after His Pleasure and gave themselves in obedience to Him. [فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُ – some have fulfilled their obligations]- Meaning, what they want and seek after, and the obligation that is obligated on them, so they were either killed in the path of Allaah (see footnote a) or died after having fulfilled what is obligated without falling short in any way. [وَمِنۡہُم مَّن يَنتَظِرُ‌ۖ – and some of them are still waiting] – Meaning, to complete what is obligated on them, already occupied with what is obligated and to fulfil their covenant, but they have not completed it yet, whilst hoping to complete it and making great effort to do so. [وَمَا بَدَّلُواْ تَبۡدِيلاً۬ – and they have never changed in in the least]- Meaning, (they have not changed) as others have done, but rather they have not ceased to be upon their covenant – neither turning away nor changing. These are men in reality, and those other than them appear in the image of men, but as for the characteristics (of men in reality), they have fallen short with regards to that. (1)

Footnote a: An article regarding Jihaad in our era transmitted by Shaikh Abu Khadeejah from Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve both of them]: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Ref 1: Tafseer As-Sadi. paraphrased

ولما ذكر أن المنافقين، عاهدوا اللّه، لا يولون الأدبار، ونقضوا ذلك العهد، ذكر وفاء المؤمنين به، فقال
{ مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ } أي
وفوا به، وأتموه، وأكملوه، فبذلوا مهجهم في مرضاته، وسبَّلوا أنفسهم في طاعته
{ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ }
أي: إرادته ومطلوبه، وما عليه من الحق، فقتل في سبيل اللّه، أو مات مؤديًا لحقه، لم ينقصه شيئًُا
{ وَمِنْهُمْ مَنْ يَنْتَظِرُ }
تكميل ما عليه، فهو شارع في قضاء ما عليه، ووفاء نحبه ولما يكمله، وهو في رجاء تكميله، ساع في ذلك، مجد
{ وَمَا بَدَّلُوا تَبْدِيلًا }
كما بدل غيرهم، بل لم يزالوا على العهد، لا يلوون، ولا يتغيرون، فهؤلاء، الرجال على الحقيقة، ومن عداهم، فصورهم صور رجال، وأما الصفات، فقد قصرت عن صفات الرجال