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[3] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

 

Amir Al-Muminin – Umar Ibn Abdil Aziz, may Allāh have mercy upon him

He said to the people after becoming the Khaleefah

I command you to fear Allah, because fear of Allah precedes everything and nothing precedes it. Remember death a lot, because indeed it is the destroyer of pleasures and  prepare for it properly before it arrives. By Allah! Neither will I give anyone based on falsehood nor deprive anyone of his rights”. Then he raised his voice and said, “O people! It is obligatory to obey whoever obeys Allah and whoever disobeys Allah is not to be obeyed. Obey me as long as I obey Allah, but do not obey me if I disobey Allah”. [1]

He once wrote to one of his officials and said, “Indeed, I command you to fear Allah, adhere to the Sunnah of Allah’s Messenger, limit yourself to the Messenger’s command, abandon that which the people have newly initiated in the religion after him – those who wage war against the Sunnah –  and have stopped acting on his true religion. Know that a Bidah has never occurred, except that there is evidence to show its falsity, therefore it is obligated to you to adhere to the Sunnah, for indeed it is the tradition of those [i.e. the Sahabah] who know the deviation, error and  foolishness that is in that which is in opposition to it. They were more able to explain the affairs and more robust in the performance of deeds. Their deeds were performed properly, therefore if that which you do is virtuous, they would have been foremost in doing so. This is because they preceded everyone in every good. And if you say, “Good has also occurred after them”, then know that it was initiated by one who followed other than the path of the believers- deviated from their path and turned himself away from it. Indeed, they [i.e. Sahabah] have spoken about the religion based on that which suffices and described it with that which solves the problem, so those who do not act based on what they followed have fallen short and those who go beyond what they followed are not good doers. Indeed, people diminished their religion and became mixed up and others wanted to go above them and became extremists.

He said, “Allah’s Messenger and his Khulafaa after him established Sunan, adhering to it is obedience to Allah and a testification that the Book of Allah is truth. It is not allowed for anyone to change or substitute it and no consideration is given to anyone who opposes it. Whoever adheres to that which has preceded will be guided and the one who uses it as a source of foresight will be able to see clearly. As for the one who opposes it and follows other than the path of the believers, Allah will leave him in the path he has chosen and burn him in hell, and what an evil destination!”.

One day, he spoke in the presence of a group of his companions and Allah granted him the ability to convey a fine admonition, then he saw a man in the gathering whose eyes were filled with tears, so he immediately stopped talking. The man said to him, “O Amir Al-Muminin! Carry on with your admonition because indeed I hope that Allah will bless the one who hears or the one it reaches”. He said to the man, “O Abu Ayyoub! Take this from me, for indeed there is a trial whose evil the speaker may not escape when speaking to the people. Acting is more appropriate for the believer than speaking”.

Rajaa said, “When Umar Bin Abdul Azeez was about to depart from this world, he kept on saying, “O Allah! Make me pleased with your divine will and bless me in your divine decree, so that I do not hasten what you have delayed and not delay what you have hastened”.

Excerpt from Al-Bidayah Wan Nihayah. 9/213–217. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

[1] The rulers are not obeyed when they do wrong, but inciting rebellion or rebellion itself against them is not permissible. Read: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

 

The Dam and The Rats

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin.

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

لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬ ۖ جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ ۥ بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬
فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬
ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ
وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ
فَقَالُواْ رَبَّنَا بَـٰعِدۡ بَيۡنَ أَسۡفَارِنَا وَظَلَمُوٓاْ أَنفُسَہُمۡ فَجَعَلۡنَـٰهُمۡ أَحَادِيثَ وَمَزَّقۡنَـٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬

Indeed there was for Saba’ a sign in their dwelling place, – two gardens on the right hand and on the left (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him, a fair land and an Oft-Forgiving Lord. But they turned away (from the obedience of Allah), so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees. Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers). And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): “Travel in them safely both by night and day.” But they said: “Our Lord! Make the stages between our journey longer,” and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person).

Imaam As-Sadi [may Allaah have mercy upon him] said: Saba was a well-known tribe close to Yemen and their dwelling place was a township called Ma’rib. And one of blessings Allaah has bestowed upon the people – in general- and His kindness to them, and to the Arabs in particular, is that Allaah narrated – in the Qur’aan – the news regarding those who were destroyed and punished, who lived close to the Arabs and they saw its Aathaar [i.e. the signs left behind in the land to indicate their evil end]; and the people transmitted its news, so that it became easier to [believe and affirm] its truthfulness and closer [to the hearts and minds] as an admonition.

Allaah said: [لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬ – Indeed there was for Saba’ a sign in their dwelling place]- Meaning: The place they lived. [The term  ‘Sign’ in this statement] are the blessings Allah bestowed upon them and averted calamities from them, which necessitated that they worship Allah alone and thank Him. Then Allaah [clarified and explained what] this sign was, saying: [جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ – two gardens on the right hand and on the left]- Meaning: They used to have a huge valley to which came abundant rainfall. They built a robust dam that gathered the water and the rainfall used to come to it. It gathered abundant water over there, so they distributed it to their orchards, which were situated on the right and left of that valley. The two big gardens brought forth for them Thimaar [i.e. fruits and other produce from trees, plants] that was sufficient for them, which brought about – for them- a state of bliss and happiness. So, Allaah commanded them to thank Him for bestowing upon them His blessings which He facilitated for them in numerous ways as follows:

The two gardens from which came most of their nourishments.

Allah made their dwelling place good- its air was good, it had very little pollution and the land brought provision continuously.

Allaah promised them that if they are grateful to Him, He will forgive them and show them mercy, and this is why Allaah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬ – a fair land and an Oft-Forgiving Lord].

Due to the fact that Allah knew their need for trade and earnings in the blessed land- and what is apparent is that it was the surrounding towns of Sanaa [i.e. in Yemen] as stated by more than one of the Salaf, and it was stated that the blessed land was Shaam [syria]-, therefore, Allaah facilitated for them the means through which they got there with great ease, safely and without fear, and the adjacent towns between them and that blessed land; so that they encountered no difficulty in carrying provisions and merchandise. And due to this Allaah said: [وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ –  And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy]- Meaning: Distances they were acquainted with and make [good plans for their journeys], so that they did not get lost on their way. [سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ – Travel in them safely both by night and day]- Meaning: With tranquillity during those nights and days, without fear. This was one of Allaah’s perfect blessings which He bestowed upon them by saving them from fear.

However, they turned away from the One [i.e. their Lord Allaah] Who bestowed those blessings upon them- turned away from worshipping Him alone, thankless for the blessings bestowed upon them and became unconcerned about them, until they asked and wished that the distance of their journeys between those towns [which was very easy] should be longer.

[وَظَلَمُوٓاْ أَنفُسَہُمۡ – And they wronged themselves]- Meaning: Due to their disbelief in Allaah and being ungrateful to Him for the blessings He bestowed on them, Allaah punished  them as a result of their transgression, took it away from them [i.e. the blessings] and sent them Sail Al-Arim  [a wild flood], which destroyed their dam, destroyed their gardens and orchards. So, those gardens that had amazing verdant plots and trees that bore fruits were substituted with trees that had no benefit.

And due to this Allah said: [وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬  – and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]- Meaning: Brought little food that was not enough to suffice them. All these trees are well known and was a just recompense for their evil deeds. (1)

Story of The Dam of Ma’rib: The story of the dam is about the water which used to come to them from between two mountains, combined with water from rain falls and their valleys. Their kings built a huge, strong dam and the water reached a high level between the two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qataadah [rahimahumullaah] mentioned that a woman would walk beneath the trees, carrying a basket or vessel – such as is used to gather fruit – on her head, and that fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Marib, a land between which and San’a was a journey of three days. Others said that in their land there were no flies, mosquitos or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allaah took care of them so they that they worship Him alone.

Some including Ibn Abbaas [may Allaah be pleased with him and his father], Wahb Bin Munabbih, Qataadah and Ad-Dahhaak [may Allaah have mercy upon them] said that when Allaah wanted to punish them by sending the flood upon them,  he sent animals from the earth to the dam, large rats which made a hole in it. (2) Wahb Bin Munabbih said, “They found written in their scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed”. (3) Qataadah and others said, “The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters rushed through the bottom of the valley and destroyed everything in their path- buildings, trees etc!” (4)

And just as they substituted beautiful thankfulness with that ugly ingratitude, those blessings were substituted with the things that have been mentioned. And due to this Allaah said: [ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ- Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers)]- Meaning: We do not recompense with this punishment, except to those who disbelieve in Allaah and are thankless for His blessings.

After that which befell them befell them, they scattered and split, even though aforetime they were together. Allah made them a story by way of which others spoke about them – stories people narrated at night, and people used to mention them in the parable [i.e. when talking about others], “They scattered like Saba”. Everyone used to speak about that which happened to them.

However, none learns a lesson regarding their affair, except those about whom Allaah said: [إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬  – Verily, in this are indeed signs for every steadfast grateful (person)]- Meaning: Those who are patient when facing hardship and extreme difficulties, who persevere for the Sake of Allaah, grateful to Allaah for His blessings, affirm and acknowledge such blessings, praise the One who bestowed it upon them [i.e. Allaah] and utilise them in obedience to Allaah. When this type of person hears their story [i.e. the people of Sabah]- their behaviour and what happened to them, he knows that the punishment was a recompense for their ungratefulness, and that whoever commits the likes of that which they did will be treated in the same way. And that being grateful to Allaah for His blessings is a safeguard for those blessing and repels punishment; and that Allaah’s Messengers spoke the truth regarding that which they informed the people and that recompense is true, as its examples are seen in this worldly abode. (5)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: It [i.e. Saba] was an Arab tribe named after a grandfather of theirs – a man with many children. It has been reported in a hadeeth that his children were ten in number- six stayed in Yemen and four in Shaam [Syria]. Then they spread in the earth and became numerous.

[لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬  – Indeed there was for Saba’ a sign in their dwelling place]: [مَسۡكَنِ – Maskan- is that which a person lives in and lives there with tranquillity, such as houses, groves, orchards etc]. [ءَايَةٌ۬ – Aayah]- is a sign that shows something. The sign [i.e. the one mentioned in this Aayah] shows Allaah’s All-Encompassing Power, His blessings and [Perfect] Wisdom.

[جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬  – two gardens on the right hand and on the left]- Meaning: Gardens filled with trees. And if situated on the right and the left, it will possess a marvellous and attractive sight. They were a chain of gardens on the right and left. [كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ  – (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him]- Meaning: That which Allah has provided for you in the land of Saba.

Allaah placed numerous good in these two gardens and benefiting from them was very easy. [وَٱشۡكُرُواْ لَهُۚ-And thank Him (i.e. Allaah)]- Meaning: This is what was sought from them [i.e. to be thankful], and thankfulness is connected to the heart, the tongue and the limbs- to acknowledge that those blessings are from Allaah, praise Allaah for them and perform acts of obedience with your limbs, until you fulfil the obligation of thankfulness in the manner sought from you.

Thank Allaah for the blessings He has bestowed on you in the land of Saba. [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land (i.e. Saba)]. This land had no predators, mosquitoes, flies, fleas, scorpions and snakes. A stranger would go pass the land and the lice on his clothes will die due to the good air [or weather condition]. [وَرَبٌّ غَفُورٌ۬  – an Oft-Forgiving Lord]- Meaning: Allaah is the Forgiving Lord – the forgiver of sins. Allaah granted them these two blessings: the blessing of a good dwelling place, and the blessing of forgiveness, safety from sins and its punishment in the afterlife; and the good land is a means of safety against evils in the worldly life.

This great Aayah shows Allaah’s All-Encompassing Power and His Perfect Wisdom in relation to the story of Saba in general, that they were blessed in their dwelling places, orchards, castles and other than that. But when they turned away, the situation changed. In this is a lesson and a sign from many different angles – a sign that shows Allaah’s All-Encompassing Power to the one who disobeys Allaah, a lesson for one who obeys Allaah and a sign that shows Allaah’s [Perfect] Wisdom.

Contemplate on this Aayah and you’ll find the different and various signs in it! It is a sign that shows Allaah’s All-Encompassing Power because He created for them those mighty orchards, and then substituted it with something else that was not equal to them in anything.

This shows the [Perfect] Wisdom of Allaah when He bestowed that good upon them- when they were [obedient, submissive etc] to Him, and then took it away from them when they turned away – turned away from worshipping Him due to pride. This is a sign to take a lesson from by the people who disobey Allaah, because in it is a warning that the cessation of Allaah’s blessings is due to their sins. It is a sign for those who obey Allaah when they take a lesson from it, that as long as they obey Allaah, then Allah’s blessings will be sent to them.

Those gardens brought forth its food in abundance and many other ways, because Allaah said to them [i.e. the people of Saba]: [كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ – Eat of the provision of your Lord].

It is obligatory to be grateful to Allaah because Allaah said [وَٱشۡكُرُواْ لَهُۚ – and be grateful to Him]. Sound intellect obligates gratitude just as it is obligated by the divine revelation. As for its obligation in the Sharee’ah, then the Aayaat of the Qur’aan commanding it are numerous. As for its obligation as [dictated or recognised] by sound intellect, then that is because sound intellect necessitates that whoever does good for you, then you should thank him. The one who is not thankful to Allaah will not be thankful to the people – Meaning: Everyone sees that it is wrong when a person does good to you, but you shun him and you do not thank him. All of us know that this is wrong and it is obligatory that you are thankful.

Also this shows that the lands are divided into two- good and bad, because Allaah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land]. And what type of good is in this land – is it the terrain [i.e. physical features], its air [or weather, climate] or its fruits? Answer: It includes all these three affairs.

Allaah said:[وَٱلۡبَلَدُ ٱلطَّيِّبُ يَخۡرُجُ نَبَاتُهُ ۥ بِإِذۡنِ رَبِّهِۦ‌ۖ وَٱلَّذِى خَبُثَ لَا يَخۡرُجُ إِلَّا نَكِدً۬ا‌ۚ ڪَذَٲلِكَ نُصَرِّفُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَشۡكُرُونَ- The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty. Thus do We explain variously the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who give thanks]. [Surah Al-A’raaf. Aayah 58]

Affirmation of Allah’s Lordship and His forgiveness, which is found in the statement: [وَرَبٌّ غَفُورٌ۬ – an Oft-Forgiving Lord].

[فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬ – But they turned away, so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]. [Surah Saba. Aayah 16]

[فَأَعۡرَضُواْ – But they turned away]- Meaning: They turned away and disbelieved.

[فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ – so We sent against them Sail Al-‘Arim (flood released from the dam)]- Meaning: Because they turned away, We sent them the flood. This flood drowned their gardens and their wealth. This is Allaah’s way in dealing with His creation [i.e. the disobedient ones amongst mankind and jinn], just as Allaah [The Exalted] said [in another Aayah]:

وَضَرَبَ ٱللَّهُ مَثَلاً۬ قَرۡيَةً۬ ڪَانَتۡ ءَامِنَةً۬ مُّطۡمَٮِٕنَّةً۬ يَأۡتِيهَا رِزۡقُهَا رَغَدً۬ا مِّن كُلِّ مَكَانٍ۬ فَڪَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٲقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا ڪَانُواْ يَصۡنَعُونَ

And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [Surah An-Nahl. Aayah 112]

[وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬ – and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]- Meaning: The two previous gardens that had good fruits from which they ate and benefited through trade and other than that.

In summary: When these people turned away and were not thankful to Allaah, He sent the flood and thus their wealth was drowned and their buildings destroyed. Their two gardens were replaced with two other gardens that were neither equal nor could they be compared to that which they had before.

Benefits Derived From This Noble Aayah:

– A clarification of the situation of these people- that they replaced the blessings of Allaah with disbelief, even though it was incumbent upon them to be thankful to Allah and obey Him after they were given those blessings, but they turned away.

-Punishment against those who turn away [from obedience to Allaah] is based on that which Allaah’s Perfect Wisdom necessitates. And indeed Allaah has stated in another Aayah: [فَكُلاًّ أَخَذۡنَا بِذَنۢبِهِ- So We punished each (of them) for his sins]. Punishment is always given in a manner that fits the deed [i.e. the crime]. Thus, when these people became ungrateful and disbelieved due to those gardens [given to them], they were replaced with bad gardens.

– An affirmation of the ‘Reason or Cause’ which can be taken from the Aayah: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. So, Allaah sent them [the flood] due to their turning away.

– Sins are a reason for the cessation of blessings, because Allaah said: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. They were in a state of bliss prior to that, but when they turned away Allaah sent them this destructive flood. This has many other testimonies in the Qur’aan, and from them is the statement of Allaah:

[وَضَرَبَ ٱللَّهُ مَثَلاً۬ قَرۡيَةً۬ ڪَانَتۡ ءَامِنَةً۬ مُّطۡمَٮِٕنَّةً۬ يَأۡتِيهَا رِزۡقُهَا رَغَدً۬ا مِّن كُلِّ مَكَانٍ۬ فَڪَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٲقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا ڪَانُواْ يَصۡنَعُونَ – And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do]. [Surah An-Nahl. Aayah 112]

Allaah said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَـٰكِن كَذَّبُواْ فَأَخَذۡنَـٰهُم بِمَا ڪَانُواْ يَكۡسِبُونَ
أَفَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَہُم بَأۡسُنَا بَيَـٰتً۬ا وَهُمۡ نَآٮِٕمُونَ
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحً۬ى وَهُمۡ يَلۡعَبُونَ
أَفَأَمِنُواْ مَڪۡرَ ٱللَّهِ‌ۚ فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.). Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play? Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers. [Surah Al-A’raaf. Aayaat 96-99]

– Rain is blessing and mercy, but it can be a source of vengeance and punishment, because Allaah said: [سَيۡلَ ٱلۡعَرِمِ – Flood released from the dam]. Sail in origin is the gathering of rainwater until it begins to flow. Its origin is good, just as Allaah said: [أَوَلَمۡ يَرَوۡاْ أَنَّا نَسُوقُ ٱلۡمَآءَ إِلَى ٱلۡأَرۡضِ ٱلۡجُرُزِ فَنُخۡرِجُ بِهِۦ زَرۡعً۬ا تَأۡڪُلُ مِنۡهُ أَنۡعَـٰمُهُمۡ وَأَنفُسُہُمۡ‌ۖ أَفَلَا يُبۡصِرُونَ  – Have they not seen how We drive water (rain clouds) to the dry land without any vegetation, and therewith bring forth crops providing food for their cattle and themselves? Will they not then see?] [Surah As-Sajdah. Aayah 27]. This [i.e. rainwater] is good, but sometimes it is a means of punishment.

– A clarification of the misguidance of those people who when afflicted with the likes of these calamities, such as floods and its like, it does not have an effect on them and they would say, “This is something that occurs naturally [i.e. it has no connection to the decree of a Creator nor is it due to sins etc]”. Indeed, these floods that cause destruction are nothing else but punishment from Allaah by way of which those punished are put to trial and those upon their way are deterred.

–  A clarification of Allaah’s All-Encompassing Power, because He sent them those floods which drowned their fruits and vegetation. And after [the destruction of those fruits and vegetation], bitter bad fruit, tamarisks and some few lote-trees grew [to replace them]. It was not lote-trees [i.e. in their abundance], rather it was few lote-trees, and their gigantic gardens were replaced with it.

– The Perfect Wisdom of Allaah in that He replaced those two gardens with another two gardens, because obedience to Allaah is light [i.e. guidance], uprightness and success, and it is appropriately recompensed with Allaah’s [Favours, Blessings etc]. Sinning is darkness [i.e. misguidance] and corruption, so it is appropriately connected to that bad replacement [i.e. the gigantic gardens that produced abundant good fruits were replaced with gardens that bore few fruits and were bitter].

[ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ – Like this We requited them (i.e. the people of Saba) due to their disbelief. And never do We requite in such a way except those who are ungrateful, (disbelievers)].

[ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ  – Like this We requited them due to their disbelief]- Meaning: Due to their disbelief, We recompense them with this recompense by drowning their wealth, destroyed their buildings and replaced their two gardens [i.e. the two gigantic, amazing and fruitful gardens] with two other gardens [i.e. the ones that produce bitter fruits]. [وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ – And never do We requite in such a way except those who are ungrateful, (disbelievers)]

From The Benefits of This Aayah:

– Proof [to show that] Allaah does not recompense anyone with punishment except due to his deeds, as Allaah said: [بِمَا كَفَرُواْۖ  – Due to their disbelief]

– An establishment of the Asbaab [Cause or Reason behind this punishment] because the Baa in this statement is Sababiyyah [i.e. the Baa attached to a word to show us the reason or cause behind something]

– The difference between the words [يَجْزِى  -Yaj’zee and [يُجَازِى  – Yu’jaa’zee. In this Aayah Allaah said: [وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ- Like this We requited them due to their disbelief]. [نَجْزِى ] refers to good recompense and [ نُجَازِى  ]- refers to punishment, and this is what some of the scholars say [may Allaah have mercy upon them]. So, when referring to good, we say [جَزَى ] and when referring to evil. we say [جَازَى ] (6)

[Ref 1: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 2: At-tabari 20/378-380]

[Ref 3: At-tabari 20/381].

[Ref 4: At-tabari 20/381]

[Ref 5: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 6: An Excerpt from Tafseer Surah Saba. Pages 126-137]

[1] Some Extraordinary Personalities of the First Three Generations

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

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

Umar Ibn Abdil Aziz, may Allāh have mercy upon him

He once wept when he was a child. When that reached his mother, she asked him, “What made you weep?” He said, “I remembered death”, thus, his mother also wept.

Az-Zubayr Bin Bakkaar said, “The first matter that manifested from Umar’s uprightness was his fervent desire for knowledge and good manners. He was very young when his father was appointed as the governor of Egypt. His father wanted to travel with him from Syria to Egypt, but he said to his father, ‘O my father! Perhaps something else is more beneficial for me and you!’ His father said, ‘What’s that?’ He said, ‘Take me to Madinah to sit with the Fuqaha and learn from their manners’. His father sent him to Madinah together with a servant. He sat with the Mashayikh of Quraish and avoided their youth, and did not cease doing so until he became well known”. .

Anas Ibn Malik, may Allah be pleased with him, said, “I have not prayed behind an Imam whose prayer resembles that of Allah’s Messenger, peace and blessings of Allah be upon him, more than this young man. [Umar Bin Abdil Azeez]”.

Ismaa’eel Bin Ayyash said that Amr Bin Muhaajir said, “When Umar Bin Abdil Azeez  became the Khalifah, he stood in front of the people, praised Allah and said, ‘O people! Verily, there is no Book after the Qur’an and no Prophet after Muhammad, peace and blessings of Allāh be upon him. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religious matters, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator, The Mighty and Majestic’”.

Az-Zubayr Bin Bakkaar said, “Muhammad Bin Sallam informed me that Sallam Bin Salim said, ‘When Umar Bin Abdil Azeez became the Khalifah, he climbed the Minbar – and that was the first Khutbah he delivered; he praised and exalted Allah, then said, ‘O people! Whoever accompanies us, let him accompany us with five matters otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him’. After this speech of his, the poets and sermonisers disassociated from him, but the Zuhhad and the jurists kept close company with him and said, ‘We cannot disassociate from this man until he opposes what he has stated’”..

Sufyan  Ibn Uyaynah said, “When Umar Bin Abdil Azeez became the Khalifah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Salim Bin Abdillah and said to them, ‘You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?’ Muhammad Bin kab said, ‘Consider the old man a father, the young person a brother and the little one as your child. Therefore, be good to your father, keep ties with your brother and be kind to your child’. Rajaa said to him, ‘Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you’. Salim said, ‘Concentrate on one affair by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death’. Umar said, ‘Laa Hawla Walaa Quwwata illaa Billah’”.

Whenever he faced a difficult matter, he would gather the jurists of Madinah, particularly ten of them and would not firmly decide on a matter without them or some of them. They were Urwah, Ubaydullah Bin Abdillah Ibn Utbah, AbuBakr Bin Abdir Rahman Ibn Al-Harith Ibn Hisham, AbuBakr Bin Sulayman Ibn Khaythama, Salayman Bin Yassaar, Al-Qaasim Bin Muhammad Ibn Hazm, Salim Bin Abdillah, Abdullah Bin Aamir Ibn Rabee’ah and Kharijah Bin Zayd Ibn Thabit. He never used to hold a view that was different from that of Sa’eed Ibn Al-Musayyib, and Sa’eed did not visit any of the caliphs besides Umar Ibn Abdil Azeez in Madinah.

Maymun Bin Mihran said, “The scholars were students in the presence of Umar Bin Abdil Azeez”.

One day, he was sitting in his place of prayer with his hand on his cheek and tears flowing. His wife – Fatimah- entered and said, “What is the matter with you?” He replied, “Woe to you O Fatimah! I have taken the responsibility of looking after the affairs of this Ummah, thus, I pondered upon the affair of the poor and hungry person, the sick and destitute, the one without appropriate clothing and is making strenuous efforts, the helpless orphan, the lonely widow, the subjugated – oppressed person- the stranger, the war captive, the old man, the one who has numerous dependants and little wealth and those similar to them in the various regions of the earth and the different countries. So, I knew that my Lord, The Mighty and Majestic, will question me about them on the day of judgement, the one who will argue on their behalf against me will be Muhammad, peace and blessings of Allah be upon him, and I fear that I will not have strong proof in the presence of his arguments, thus, I felt sorry for myself and wept”.

Every day, he used to announce, “Where are those in debt? Where are the married people and where are the orphans so that I can  give them sufficient provision”.

He said, “It is obligated to you to fear Allah, because indeed fear of Allah does not accept anything else to interfere with it. None shows mercy except the people who fear Allah and no reward is given except for it. Those who admonish people about it are many, but those who act upon it are few”.

He said, “The one who knows that his speech is part of his deeds, his speech will not be related to anything except that which concerns and benefits him”.

He said, “The one who does not consider his speech to be part of his deeds, his mistakes will be numerous,  and whoever worships Allah without Knowledge will corrupt more than he rectifies”.

Malik Bin Deenaar said: “The people say that Malik is a Zahid, but what type of Zahid am I; rather Umar Bin Abdil Azeez is the Zahid because the worldly wealth came to him and he abandoned all of it”.

An Excerpt from Al-Bidaayah Wan-Nihaayah. 9/193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

Truth Prevails Over Closest Family Ties: The Unflinching Honesty and Relentless Integrity of the Imams of Hadith

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

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

Imam Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said:

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [1]

Imam Ibn Hibban, may Allah have mercy upon him, said: “Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [2]

[1] Sharaf Ashab al-Hadith p. 41
[2] Al-Majruhin 2/15

[8] Determinants of Wholesome Relationships

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

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

The Exemplary Behaviour of Our Salaf As-Salih [Pious Predecessors] During Disagreement

Rabee’ah Al-Aslami [may Allah be pleased with him] narrated: I used to serve Allah’s Messenger [peace and blessings of Allah be upon him], so he gave me a piece of land and gave Abu Bakr [may Allah be pleased with him] 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’. 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. He said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call Allah’s Messenger on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet and I followed him. The people from (the tribe of) Aslam came and said, ‘May Allah have mercy on Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?’ 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, and he is the elder of the Muslims! So beware that he turns around and sees you helping me against him and it makes him angry, then Allah’s Messenger comes along and becomes angry because of Abu Bakr’s anger, and then Allah 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’. Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he reached 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?’ I said, ‘O Allah’s Messenger! 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 would be a retribution’. Allah’s Messenger said, ‘Do not return his comment to him, rather say, may Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Then Abu Bakr turned his face and began to cry”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] commented:

The hadith contains a remarkable story that provides us with an exhortation and a lesson. It demonstrates the pure hearts of the companions towards each other, showing that even in times of disagreement over worldly matters, they did not boycott one another, nor harboured grudges or hatred, instead, they offered sincere advice. This narrative highlights 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 preferred that it is received in this life rather than in the hereafter. This story illustrates the excellence of AbuBakr, his esteemed position among the Sahaabah, in the view of the Prophet, and also in the sight of Allah, as the Prophet held him in great regard and elevated him to his deserved status, just as Allah says in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, he [Muhammad] said to his companion [Abu Bakr], “Be not sad (or afraid), surely Allah is with us”. [Surah At-Tawbah. Ayah 40]

Abu Bakr was the Prophet’s fellow in the cave. He holds the highest level of virtue among the Ummah after the Prophet, as agreed upon by Ahlus Sunnah Wal Jamaa’ah past and present. Indeed, the Prophet said to some of his other companions regarding Abu Bakr: “Would you not leave my companion for me” – meaning AbuBakr [i.e. don’t bother him, etc][Bukhari 3661]

This narrative highlights the importance of forgiveness and pardoning those who have wronged you, when you can do so and due to a (lawful or overriding) benefit because being forgiving and pardoning others will only bring you honour and a loftier status in the sight of Allah.

This narrative also demonstrates that the companions of the Prophet were not infallible. They made unintentional mistakes, but they were people whom Allah favoured with the privilege of being in the company of the Prophet. They did not persist in their mistakes, as can be seen in this story. Disagreements did arise among them, but they humbled themselves to the truth. They did not reject the truth with falsehood or engage in oppression. Instead, they promptly sought the guidance of Allah’s Messenger to resolve (the disagreements). The Messenger resolved those issues, and all of them were content with the judgment and submitted wholeheartedly.

This narrative highlights the importance of making supplications for others, especially those who have wronged you. Therefore, you supplicate for them that (Allah) rectifies their affairs and forgives them because you have an angel who responds, saying, “Ameen, and may Allah grant you the same”. One should be eager about this practice! The story shows that fulfilling the rights of others in this life is better than delaying it until the Day of Judgment, where no one will forgive another, even if they are close relatives. Additionally, it showcases the wisdom of Rabee’ah Al-Aslami, who advised his companions not to support or argue against Abu Bakr, recognising his esteemed status in the sight of Allah and the Messenger.

What do we derive as a benefit from this story: We must forgive and maintain love for each other when we have disagreements about worldly matters. A person should be eager to give others their rights and also seek forgiveness from those they have argued with.

An Excerpt from “at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44

 

[1] Some Issues Regarding The Salah

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

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

When Should The People Stand Up For The Prayer In The Masjid- By Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, stated:

Should they stand up at the beginning of the Iqama, at the end or when (they hear) Qad-qaamah as-salah [i.e. the prayer is about to begin]? Al-Hafidh Ibn Hajar, may Allah have mercy upon him, transmitted three statements in Al-Fath 2/120, however what is more evident is that the performers of the prayer should stand up when they hear the beginning of the Iqaamah in order to get ready and straighten the rows for the prayer.

It is reported in Sahih Muslim from Abu Hurairah, may Allah be pleased with him, who said: “The Iqaamah for the prayer would be called for Allah’s Messenger, peace and blessings of Allah be upon him, and the people would form rows before the Prophet stood up.” [Sahih Muslim 1369]

However, if the Imam is in the Masjid, the performers of the prayer should stand up when the Iqamah for the prayer is made and they see him enter the Masjid because of the Prophet’s  statement: “When the Iqamah is called for the prayer, do not stand up until you see me”. [Sahih Al-Bukhari 637 & Sahih Muslim 1365]

In another wording (of this hadith) in Sahih Muslim “Until you see that I have come out”. [Sahih Muslim 1366] [1]

 

Strengthening The Rows and Closing The Gaps Between Performers of The Prayer – By Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him

He was asked: What is common here in the Kingdom – in prayer – is the absence of closing the gaps between the performers of the prayer in their rows, in addition to the loud voices in the Masjid when reciting the Qur’an. And what is the meaning of the statement of the Messenger [peace and blessings of Allaah be upon him], “Let not one of you (raise his voice) with his recitation over the recitation of his brother”? (Please) explain these two affairs, and Allah reward you with good.

Response: Not closing the gaps is tantamount to ignorance. It is obligated on the one who witnesses this to advise his brothers. Always close the gaps. The Imams say, “Straighten up, close the gaps, come close together”, but this requires hearts that listen and ears that hear. Closing the gaps is obligataory and the Messenger [peace and blessings of Allah be upon him] commanded it. He said: “Set the rows in order, stand shoulder to shoulder, close the gaps”. This is how he [peace and blessings of Allah be upon him] commanded, so it is obligatory that the gaps in the rows are closed and (people) come close together.

As for reciting aloud, this should not be done. It is obligatory for the believer to recite in a low voice so that he does not harm (i.e. disturb or distract) those around him, and does not disturb those worshipers and reciters around him. If he is reading in the row, he reads in a low tone, so as not to disturb the people around him; unless there are people around him who are not reading and they love to hear his voice, so he raises it to the level they can hear. As for raising (the voice) and harming (i.e. disturbing or distracting) those around him who are praying or reciting, and disturbing them, (then) no. The Prophet [peace and blessings of Allah be upon him] came to a people in the Masjid and heard them reciting the Qur’an in a loud voice. He removed the curtain and said, “Verily, every one of you is calling his Lord. Let not some of you raise your voice over that of others…” (2) [end of quote]

The Prophet (ﷺ) said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off. [Sahih Abu Dawud 666]

Narrated Anas bin Malik, may Allah be pleased with him: The Prophet (ﷺ) said, “Straighten your rows for I see you from behind my back.” Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” [Sahih Al-Bukhari 725]

An-Nu’man Bin Bashir, may Allah be pleased with him, said: Allah’s Messenger (ﷺ) faced the people and said three times; straighten your rows (in prayer); by Allah, you must straighten your rows, or Allah will certainly put your faces in contrary directions. I then saw that every person stood in prayer keeping his shoulder close to that of the other, and his knee close to that of the other, and his ankle close to that of the other. [Sahih Abu Dawud 662]

Abu Mas’ud, may Allah be pleased with him, reported: “Allāh’s Messenger, peace and blessings of Allah be upon him, used to touch our shoulders before the prayer and say: ‘Keep straight, don’t differ, lest your hearts differ'”. (Sahih Muslim 432)

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said: Meaning: Indeed, if you differ outwardly, you’ll be punished through differing of the hearts. It may also mean: let not your outward appearances differ, for indeed, their outward differing is a proof of the differing of your hearts. [3]

[1] Kutub Wa Rasaa’il Abdul Muhsin Bin Hamad Al-Abbaad Al-Badr 5/127

[2]https://binbaz.org.sa/fatwas/3011/%D8%AD%D9%83%D9%85-%D8%B3%D8%AF-%D8%A7%D9%84%D9%81%D8%B1%D8%AC-%D9%81%D9%8A-%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D8%A9-%D9%88%D8%B1%D9%81%D8%B9-%D8%A7%D9%84%D8%B5%D9%88%D8%AA-%D8%A8%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D8%A1%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D8%B3%D8%AC%D8%AF#:~:text=%D8%B9%D8%AF%D9%85%20%D8%B3%D8%AF%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%20%D9%87%D8%B0%D8%A7%20%D9%85%D9%86,%D8%A7%D9%84%D8%B5%D9%81%D9%88%D9%81%20%D8%A3%D9%86%20%D9%8A%D8%B3%D8%AF%D9%88%D8%A7%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%D8%8C%20%D9%88%D9%8A%D8%AA%D8%B1%D8%A7%D8%B5%D9%88%D8%A7 paraphrased

[3] Kashf Al-Mushkil Min Hadith As-Saheehayn 2/205

[7] Determinants of Wholesome Relationships

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

Allah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah [Glorified be He and free is He from all imperfections] commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah [The Exalted] commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah says]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses]. This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah [The Exalted] says: [وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ – Even though it be against yourselves, or your parents, or your kin]. Allah [Glorified be He and free is He from all imperfections] commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah [The Exalted] says: [إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ – Be he rich or poor, Allah is a Better Protector to both (than you)]- meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah says: [فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ – So follow not the lusts (of your hearts), lest you may avoid justice]. Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- meaning, Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times.

An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[6] Determinants of Wholesome Relationships

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

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

Distance From Transgression

Allah, The Most High, said:

 وَلَقَدۡ ءَاتَيۡنَا بَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡكِتَـٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَى ٱلۡعَـٰلَمِينَ
وَءَاتَيۡنَـٰهُم بَيِّنَـٰتٍ۬ مِّنَ ٱلۡأَمۡرِ‌ۖ فَمَا ٱخۡتَلَفُوٓاْ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡ‌ۚ إِنَّ رَبَّكَ يَقۡضِى بَيۡنَہُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ

And indeed We gave the Children of Israel the Scripture, and the understanding of the Scripture and its laws, and the Prophethood; and provided them with good things, and preferred them above the ‘Alamin (mankind and jinns) (of their time, during that period); And gave them clear proofs in matters [by revealing to them the Taurat (Torah)]. And they differed not until after the knowledge came to them, through envy among themselves. Verily, Your Lord will judge between them on the Day of Resurrection about that wherein they used to differ. [Surah Al-Jathiyah 16-17]

Allah, Glorified be He and free is He from all imperfections, informed us that those who differed with each other based on false interpretation, did not differ due to an absence of the knowledge which the Messengers conveyed to them, rather they differed after knowledge came to them and this has been (mentioned) a lot in the Qur’an. [1] They did not differ due to an absence of knowledge, rather (the cause of the differing was due to) the transgression and oppression (perpetrated by) some of them against others. [2]

Damratah Bin Thalabah [may Allah be pleased with him] said that  Allah’s Messenger [peace and blessings of Allah be upon him] said, “The people will not cease to be upon good as long as they do not envy one another.

Distance From Envy and Have Ghibtah

Al-Allamah Zaid Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said:

The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless whether the envier wants that blessing for himself or for another person, or wants that the blessing given to the one he envies should cease- whether the blessings is related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an: [وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ – And from the evil of the envier when he envies]. Therefore, one should be careful of envy! Indeed the Prophet said, “Do not envy one another”. [3]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: There are three types of envy. The first type is very little and does not lead the (envier) to harm (others)-either by way of (hatred in) his heart, (speech of the) tongue or (deeds of the) hand; rather the person has some envy in his heart but he only deals with his Muslim brother through what Allah loves. The second type is that the envier desires that the blessing (bestowed on the one he envies) should cease. He hates that Allah should give blessings to His slaves; rather he (desires) that the envied person should remain in that state (of deprivation).The third type is Al-Ghibtah and it is when a person wishes to be like another person without desiring that the blessing possessed by that person should cease. The person who has this type of envy is not blamed; rather this is very similar to praiseworthy competition to excel another in good deeds. [4]

Amir Al-Muminin – Mu’aawiyah Bin Abi Sufyan, may Allah be pleased with him and his father, said: “I am able to please all the people [i.e. with regards to what is lawful] except the one who is envious of a blessing because never will he be pleased until that blessing ceases”. [5]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said: “I do not envy anyone for some worldly thing, because if he is going to be from the people of paradise, then how can I envy him for something of the worldly life, while he is destined for Paradise?! And if he is going to be from the people of the hell fire, then how can I envy him for something of the worldly life, while he is destined for the Hellfire?!” [6]

[1] Bada’i at-Tafsir al-Jami Limaa Fassarahu Al-Imam Ibn al-Qayyim. 2/446

[2] Tafsir As-Sadi.

[3] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270.

[4]: Badaa’i Al-Fawaa-id 2/237

[5]: Tarikh Baghdad 59/200

[6] Az-Zudh Al-kabeer’ Number 845]

Insights From a Famous Hadith of Hudaifah – By Allamah Salih Al-Fawzan

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

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

All praise and thanks be to Allah, Lord of the worlds, and may Allāh’s peace and blessings be upon our Prophet Muhammad, his family and his companions.  To proceed: Indeed, the hadith that will be addressed – in this lecture – is the hadith of Hudhaifah Bin Al-Yaman, may Allah be pleased with him. He said: 

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me.  I said, “O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good (time through Islam), is there any evil time after this good one?” He said, “Yes” I asked, “Will there be a good time again after that evil?” He said, “Yes, but therein will be a hidden evil”. I asked, “What will be the evil hidden therein?” He said, “People who will follow ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their) bad points”. I asked, “Will there be an evil time after this good one?” He said, “Yes, when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire”. I said, “O Messenger of Allah! Describe them for us”. He said, “They will be a people having the same complexion as ours and speaking our language”. I said, “O Messenger of Allah! What would you suggest if I happened to live in that time?” He said, “You should stick to the main body of the Muslims and their leader”. I said, “If they have no main body and no leader?” He said, “Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state”. [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

PDF Link

Lesson_From_a_Famous_Hadith of Hudaifah_By Mufti_Al_Allamah_Salih Al_Fawzan

 

[5] Determinants of Wholesome Relationships

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

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

Allah said:

وَإِن طَآٮِٕفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَہُمَا‌ۖ فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِ‌ۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْ‌ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡ‌ۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them transgresses against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujuraat. 9-10]

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

Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others.

A reconciliation that permits the forbidden and prohibits the permissible is akin to an agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (voluntary) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [2]

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

This is a prohibition on the believers against transgressing and fighting one another; and that if two groups of believers fall to fighting, it is obligated to others amongst the believers to prevent this great evil by bringing about reconciliation between them, mediating in the best manner that will bring about reconciliation and employing the means that will lead to that. Thus, if they achieve reconciliation that is wonderful; (3) but [فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ ٱللَّهِ‌ۚ – but if one of them transgresses against the other]- Meaning, when they seek after what they are not entitled to and refuse to return to reconciliation (4); [فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ – then fight you (all) against the one that which rebels till it complies with the Command of Allah] – Meaning, return to that which Allah and His Messenger have decided to be acted upon- good deeds, and to abandon evil, one of severest of which is fighting. [فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ – then if it complies, then make reconciliation between them justly, and be equitable]. This is a command to bring about reconciliation and be just in bringing about reconciliation, because indeed reconciliation may exist, but not based on justice, rather it maybe based on injustice and unfair treatment towards one of the two disputing groups. This is not the type of reconciliation that is stipulated. It is incumbent that one should not show favour to one of the two groups due to close blood relations, shared homeland or other goals and aims that would necessitate refraining from justice. [إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Verily! Allah loves those who are equitable]- Meaning, those who are just in all their rulings between people and in all those affairs entrusted to them, even including a man’s fair dealing with his wife, family and dependents by fulfilling their rights. (5)

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. (6)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said,

“There is one who comes to two disputing parties, misguides them and does not give greater weight to the truth. He has a new doctrine which he considers to be balanced, but it is falsehood and sophistry”. (7)

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

Fujur Fil Khusumah is two types: rejecting what is obligated to you and claiming what one is not entitled to. [8]

[1] https://www.thenoblequran.com/q/#/verse/49/9
https://www.thenoblequran.com/q/#/verse/49/10

[2] Excerpts from “I’laam al-Muwaqqi’een 1/84-86

[3] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[4] An Excerpt from Zaadul Maseer Fee Ilmit Tafseer. By Imaam Ibnul Jawzi]

[5] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[6] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217. slightly paraphrased]

[7] دحر إفتراءات p191

[8] https://youtu.be/FGtZtOBbif4