Whosoever desires honour, then to Allah belong all honour. To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds), but those who plot evils, theirs will be severe torment. And the plotting of such will perish. [Surah Al-Faatir. Aayah 10]
[مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا – Whosoever desires honour then to Allah belong all honour, power and glory]- Meaning, let him seek it through sincere obedience to Allah because he will not find it except through obedience to Allah. Some of the pious predecessors used to supplicate:[اللهم اعزني بطاعتك ولا تذلني بمعصيتك – O Allah! Grant me honour through obedience to you and do not humiliate me through disobedience to you].
Therefore, whoever seeks honour, let him seek it through sincere obedience to Allah through by good speech and righteous deeds.
An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim 2/346-347
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.
Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97
Remember when he [i.e. Ibrahim, peace be upon him] said to his father: O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? O my father! Verily! There has come to me of knowledge that which came not unto you. [19:42-43]
Imam Sadi, may Allah have mercy upon him, said: Look at this fine speech that appeals to the hearts?! He did not say to his father, “Indeed, you are a Jahil [an ignorant person]” lest his father is turned away due to rough speech; rather [Allah said that Ibrahim said]:
So follow me. I will guide you to a Straight Path. “O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the Most Beneficent (Allah). “O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan(Satan) (in the Hell-fire).” [19:43-45]
Friends on that Day will be foes one to another except the pious. (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve; (You) who believed in Our Aayat [proofs, verses, lessons, signs, revelations, etc.] and were Muslims. Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Az-Zukhruf. 67-73]
[ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ – Friends on that day] – Meaning: On the day of judgement, those who befriended one another (in the worldly life) based on disbelief, belied (Allah and His Messenger), and disobedience to (Allah and His Messenger), [بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ – (They) will be foes one to another]- Meaning: Because their friendship and love for one another was for other than the sake of Allah, thus, they will be enemies one to another; [إِلَّا ٱلۡمُتَّقِينَ – Except the pious)]- Meaning: Those who kept away from shirk and disobedience because their love for one another will continue.
Thereafter, Allah mentioned the reward, and that [He] will address them with what will gladden their hearts and dispel every evil from them, saying:
[يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ- My worshippers! No fear shall be on you this Day, nor shall you grieve]- Meaning: Neither will you encounter any fear from those matters one will come across nor grieve about what has already taken place, because after what is hated has been removed [i.e. the judgement] from every direction, what is beloved and sought after is attained.
Then Allah said: [ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا – (You) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.)] – Meaning: Allah described them as those who believed in His Ayat, and this includes testifying to its truthfulness as well as those matters without which this testification cannot be complete, such as having knowledge of its meaning and acting upon what it necessitates.
[وَڪَانُواْ مُسۡلِمِينَ – and were Muslims]- Meaning: They (willingly) submitted to Allah in all circumstances, so they combined the characteristics of outward (righteous) deeds and (righteous) deeds (of the heart) . [1]
Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, [there will be] therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do [in the life of the world]. Therein for you will be fruits in plenty, of which you will eat [as you desire].
[1]: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
By Allah! The Salafi Dawah did not spread in recent times, as well as in the past, except at the hands of people who are scholars, wise and forbearing people who embody the methodology of the Messenger – peace and blessings of Allah be upon him – and strive to implement it to the best of their abilities; thus, Allah benefitted (others) through them, and the Salafi Dawah spread to various parts of the world through their manners, knowledge and wisdom. And in recent times, we observe a decline and contraction of the Salafi Dawah, which can be attributed to the loss of the wisdom exemplified by these individuals, and first and foremost (a loss) of the Messenger’s wisdom, his compassion, manners, gentleness, and (upright) leniency – peace be upon him.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
A Conversation Between Imam Al-Albani, may Allah have mercy upon him, and others
The Arabic text of this article was shared by our close companion and friend, Ustadh Abu Tasneem (Mushaf Al-Banghali), who suggested that I share it in the English language. May Allah bless him and his family Ameen.
لشيخ : ما هو ثمن الحب في الله؟ ما تقول؟ ارفع اصبعك بس هالي عندو جواب يعطينا هذا الجواب على هذا السؤال، تفضل
السائل : يقول عليه الصلاة والسلام ( سبعة يظلهم الله في ظله يوم لا ظل إلا ظله رجلان تحابا في الله اجتمعا على ذلك و … )
الشيخ : إيه هذا جواب، كلام صحيح في نفسه ولكن ليس جوابا للسؤال
السائل : هذا جزاء
الشيخ : أيوه، هذا تعريف للحب في الله تقريبا وليس تعريف كامل، أنا سؤالي ما هو الثمن الذي ينبغي أن يدفعه المتحابان في الله أحدهما للآخر ولا أعني الأجر الأخروي وبعبارة أخرى أنه هذا السؤال حاديث وطارئ بيجوز يكون يعني سؤالي قاصر فقد … أعدد أعدد حتى أشوف حالي أنا أحسنت السؤال، أريد أنا من السؤال أن أقول ما هو الدليل العملي على الحب في الله بين اثنين متحابّين فقد يكون رجلان متحابين لكن تحاببهم شكلي ما هو حقيقي فما الدليل على الحب الحقيقي
سائل آخر : أن أحب إليك ما أحبه لنفسي
الشيخ : هذا صفة الحب أو بعض صفات الحب
السائل : الخلاصة
الشيخ : تفضل
السائل : قال الله تعالى (( إن كنتم تحبون الله فاتبعوني يحببكم الله ))
الشيخ : هذا جواب لسؤال آخر، جواب صحيح لسؤال آخر، تفضل
سائل أخر : الجواب قد يكون الحديث الصحيح
الشيخ : ابعد عن القدقدة لأنه ما بيكون جواب
السائل : الحديث الصحيح ( ثلاث من كن فيه وجد حلاوة الإيمان )
الشيخ : وجد
السائل : نعم، من ضمنه الذي يتحابّا في الله
الشيخ : أحب الرجل فلا يحبه إلا في الله، هذا ليس جوابا، هذا أثر المحبة في الله، ما هو؟ حلاوة يجدها في قلبه وليس كان السؤال ما أثر الحب في الله، تفضل
سائل أخر : كأنك تريد قوله تعالى
الشيخ : ما لك وما أريد، جاوب على السؤال
السائل : (( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ))
الشيخ : هذا هو الجواب أحسنت، هذا هو الجواب، شرح هذا إذا كنت أنا أحبك في الله فعلا تابعتك بالنصيحة كذلك أنت تقابلني بالمثل ولذلك فهذه المتاعبة بالنصيحة قليلة جدا بين المدعين الحب في الله عز وجل، الحب هذا قد يكون فيه شيء من الإخلاص ولكن ما هو كامل وذلك لأن كل واحد منا بيراعي الثاني، إيه بنخاف ليزعل، بنخاف ليشرد، إيه خليه معنا يعيش معنا … بـ بـ إلخ.
مو هذا هو، الحب في الله ثمنه أن يخلص كل واحد منا للآخر وذلك بمناصحته، يأمره بالمعروف وينهاه عن المنكر دائما وأبدا فهو له في نصحه أتبع له من ظله والصورة التي ذكرها الأخ في الواقع هو من أحسن … يمكن أن يكون عن ذلك السؤال ولذلك صحّ أنه كان من أدب الصّحابة حينما يتفرقان أن يقرأ أحدهما على الآخر
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
The Shaikh: What is the worth (value) of love for the sake of Allah? What do you say (i.e. your opinion)? Please raise your finger if you have an answer to this question; go ahead.
The questioner: The Prophet, peace and blessings of Allah be upon him, said: “Allah will shade seven individuals on the Day when there is no shade except His shade: two men who love each other for the sake of Allah and come together for that purpose, and…” (a)
The Shaikh: This answer is a correct statement in its essence, but it is not the (intended) answer to the question.
The questioner: This is a (good) recompense.
The Shaikh: This is a closer definition of love for the sake of Allah, but it is not a complete definition. My question is about the value that two individuals who love each other for Allah’s sake must give (bestow) to one another. I do not mean the rewards in the Hereafter. I would like to know what practical evidence exists to demonstrate love for the sake of Allah between two individuals. It is possible for two men to love each other, but it is superficial and not real. What is the proof of love (for the sake of Allah) in reality?
Another questioner: To wish for you what I wish for myself.
The Shaikh: This is a characteristic of love or some characteristics of love.
The questioner: The summary.
The Shaikh: Please proceed.
The questioner: Allah, The Exalted, says: [إن كنتم تحبون الله فاتبعوني يحببكم الله – Say (Muhammad the people)! If you truly love Allah, then follow me, Allah will love you]. (b)
The Shaikh: This is an answer to a different question. It is a correct answer to another question; please proceed.
Another questioner: The answer may be an authentic hadith.
The Shaikh: Distance from (avoid) Qadqadah (speech built on may be, may not), as it may not yield any (meaningful) answers.
The questioner: The authentic hadith: “There are three qualities for which anyone who is characterised by them will find the sweetness of faith…” (c)
The Shaikh: (Will) find (the sweetness of faith)…
The questioner: Yes, a condition (or something that must be present) for those who love one another for the sake of Allah.
The Shaikh: “To love a man only for the sake of Allah”, this is not the (real) answer. This (hadith) is a sign (or an effect) of love for the sake of Allah. What is this sign (or effect)? It is a sweetness experienced in his heart. The question was not about the effects of love for the sake of Allah. Please continue.
Another questioner: It seems you are referring to (or you intend) the statement of Allah…
The Shaikh: What do you have and what do I want? Answer the question.
The questioner:
والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). (d)
The Shaikh: This is the answer, well done. This is the answer. The explanation of this is that if I (truly) love you for the sake of Allah, I will offer you sincere advice, and you should reciprocate in kind. For this reason, this mutual advice is quite rare among those who claim to love one another for the sake of Allah, The Mighty and Majestic. While this love may contain some degree of sincerity, it is not complete, as each of us tends to consider the feelings of the other (i.e. at the expense of sincere advice). We fear annoying (one another), making (one another) startled (creating distance). Let him live with us (i.e. we prefer to keep each other at the expense of sincere advice).
The price (or value) of love for the sake of Allah is to be sincere to one another through sincere advice, enjoining good, and forbidding evil- always and forever. The bond formed through such advice is more profound than mere companionship. The example provided by the brother is indeed commendable and relevant to the inquiry at hand. It has been established with authenticity from the etiquettes of the Prophet’s companions that when (they met and before) departing, one of them would recite to the other:
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). [Paraphrased excerpt. Your feedback welcome to improve this paraphrase] https://alathar.net/home/esound/index.php?op=codevi&coid=158162
[a] Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “There are seven whom Allah will shade on a day when there is no shade but His. They are a just ruler, a youth who grew up in the worship of Allah, one whose heart is attached to the mosques, two who love each other, meet each other, and depart from each other for the sake of Allah, a man who a beautiful woman of high status tempts but he rejects her, saying, ‘I fear Allah,’ and one who spends in charity and hides it such that his right-hand does not know what his left hand has given, and one who remembered Allah in private and he wept.” [Al-Bukhari 660 and Muslim 1031]
[b] Surah Aal Imran. Ayah 31
[c] “There are three qualities for which anyone who is characterised by them will find the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell”. [Sahih Muslim 43]
In the Name of Allah, The Most Merciful, The Bestower of Mercy.
If you see someone arguing in a good manner seeking to benefit, clarify for him. He has doubts, therefore, remove them through gentleness, wisdom and fine admonition. However, if he is just trying to debate for the sake of it, do not argue with him, as he is not interested in the truth and you won’t attain a (fruitful) outcome.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Messenger of Allah, peace and blessings of Allah be upon him, said,
“I have been sent to perfect good character”. [1]
“Do you believe that the importance in your country of Islam complicates your ability to do something, to take a stronger stand against violence against women”.[Footnote a]
This is one of the questions posed by Aunty Judy Woodruff to a former Prime Minister of a Muslim country, bringing attention to a crucial issue. It raises the possibility that this inquiry stemmed from a journalistic duty to address misunderstandings or perhaps a genuine lack of awareness about the profound teachings of Islam that advocate for the respectful treatment of women, as highlighted in the sacred texts.
The Prophet, peace and blessings of Allah be upon him] said, “Women are the twin halves (or counterparts of) men”. [2]
Meaning, they are twin halves of men as created beings, as if they are the other halves from men because Hawwaa, may peace be upon her, was created from Adam, peace be upon him.. [3]
Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said, “Women are the twin halves of men, meaning they are the other half from them because a woman is the daughter of her father and a part from him, just as the Prophet, peace and blessings of Allah be upon him, said, ‘Fatimah is from me’. The narration has another meaning – that ‘Twin halves (or counterpart) of men’ means that they are same as men in what Allah has obligated to men with regards those affairs that have not been specified for men or women. [4]
Al-Miqdam Ibn Ma’dee, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah commands you to be good to women. Verily, Allah commands you to be good to women because they are your mothers, sisters your aunts”. [5]
Abu Hurairah, may Allah be pleased with him, reported: I invited my mother, who was a polytheist, to Islam. I invited her one day and she said to me something about Allah’s Messenger, peace and blessings of Allah be upon him, which I hated. I came to Allah’s Messenger weeping and said: “Allah’ Messenger, I invited my mother to Islam but she did not accept (my invitation). I invited her today but she said to me something which I did not like. (Kindly) supplicate Allah that He may set the mother of Abu Huraira right. Thereupon Allah’s Messenger said: “O Allah, set the mother of Abu Huraira on the right path”. I came out quite pleased with the supplication of Allah’s Prophet and when I came near the door it was closed from within. My mother, may Allah be pleased with her, heard the noise of my footsteps and she said: “Abu Huraira, just wait”, and I heard the noise of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: “Abu Huraira, I bear witness to the fact that there is none worthy of worship (in truth) but Allah and Muhammad is His slave and His Messenger”. He (Abu Huraira) said: I went back to Allah’s Messenger and (this time) I was shedding the tears of joy. I said: Allah’s Messenger, be happy, for Allah has responded to your supplication and He has set on the right path the mother of Abu Huraira. He (the Prophet) praised Allah, and extolled Him and uttered good words. I said: Allah’s Messenger, supplicate to Allah so that He may instill love of mine and that of my mother too in the believing servants and let our hearts be filled with their love, whereupon Allah’s Messenger said: O Allah, let there be love of these servants of yours, i. e. Abu Huraira and his mother, in the hearts of the believing servants and let their hearts be filled with the love of the believing servants. (Abu Huraira said: This prayer) was so well granted by Allah that no believer was ever born who heard of me and who saw me but did not love me. [Sahih Muslim 2491]
Abu Umamah, may Allah be pleased with him, said: A young man came to the Prophet, peace and blessings of Allah be upon him, and said, “O Allah’s Messenger! Allow me to commit illegal sexual intercourse”. The people turned to him to rebuke him and told him keep quiet. The Prophet moved closer to him and he sat down. The Prophet said, “Would you like that for your mother?” He said, “By Allah! No. may Allah make me your ransom”. He said, “The people do not like it for their mothers either”. Then he said, “Would you like it for your daughter?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their daughters either”. He said, “Would you like it for your sister?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their sisters either”. He said, “Would you like it for your paternal aunt?” He said, “By Allah! No. May Allah make me your ransom”. He said: “The people do not like it for their paternal aunts either”. He said, “Would you like it for your maternal aunt?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their maternal aunts either”. Then he placed his hand on him and said, “O Allah! Forgive his sins and cleanse his heart, and protect his chastity”. And after that the young man never thought of any such thing again. [6]
It’s important to clarify that the injustices faced by women at the hands of men are not rooted in Islam itself. Instead, they stem from cultural practices. A true Muslim should not follow any cultural traditions that contradict the teachings of Islam. A Muslim is not allowed to adhere to any cultural norms that oppose Islam. Examining the statistics on domestic violence, rape, and sexual harassment across various societies, including the USA, may reveal numerous underlying factors contributing to these issues. However, it is clear that a significant reason lies in the absence of fear of Allah and the inclination towards un-Islamic customs. It’s essential for anyone looking to make a judgement or grasp issues in a Muslim country to first understand what Islam teaches about the topic, supported by unambiguous evidence, rather than relying solely on the local customs and behaviours. Failing to make this distinction can lead to a mix-up between Islam and cultural practices. Scholars have strongly highlighted the importance of differentiating between un-Islamic cultural habits and the principles that Islam outlines for our interactions.
Imam Ash-Shatibi, may Allah have mercy upon him, stated in Al-Muwaafaqaat that customs are many different types- some are good and others are corrupt. The good customs are those that neither oppose the Shariah texts nor lead to losing an affair deem to be beneficial by the Shariah, nor lead to an affair which the Shariah deems to be corrupt. As for the corrupt customs, they are those that oppose the evidences in the Shariah or some of the principles of the Shariah, such as some of the customary dealings in usury and those deeds deemed to be evil by the Shariah which the people engage in during occasions of happiness (or rejoicing etc). [7]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Hardship is only encountered by the one who abandons the Maloofaat and Awaa’id [i.e. those habitual things, deeds, practices, customs etc] for other than the sake of Allah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allah alone- then indeed he does not encounter any difficulty due to abandoning them except in the beginning, in order that he is tested as to whether he is truthful or untruthful in abandoning them? If he exercises a little bit of patience, its [i.e. that abandonment] will alternate into pleasure. Ibn Seereen said that he heard Shurayh swearing by Allah that “A servant does not abandon anything for the sake of Allah and finds a loss in that.” And their statement [i.e. the people of knowledge] that ‘whoever abandons something for the Sake of Allah, Allah will replace it with what is better.” This is true. This compensation is of different types and the best of that which a person is compensated with is: the desire and yearning to get close to Allah, seeking after Allah’s pleasure, love of Allah, and the heart granted-by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [8]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:
It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), thus, 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 Allah and the Sunnah of His Messenger [peace and blessings of Allah be upon him] for judgement, so whatever Allah 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. [9]
Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said:
The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allah’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 Allah’s divine legislation. [10]
Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, also said:
Extremism 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], a person remaining upon what he is upon would be better than going along with the new (or emerging) customs. [11]
Listen to Lectures About Good Treatment of Women and Their Role In The Modern
The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]
Imam Ibn Al-Qayyim, may Allah have mercy upon him] stated:
This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.
Regarding the statement of Allah: [أَلۡهَٮٰكُمُ – You are diverted] –
Meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet, peace and blessings of Allah be upon him, regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. (1) A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.
At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every matter, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.
In a hadeeth in Sahih Muslim, Abdullah Ibn Ash-Shikkheer, may Allah be pleased with him, went to the Prophet, peace and blessings of Allah be upon him, while he was reciting [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet said: The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [An Excerpt from Al-Fawaa’id. Pages 58-59]
The basis of being diverted is due to heedlessness, then it affects every pursuit of the person. Rivalry in amassing abundant worldly things and boasting about it, such as two groups of people saying to one another, “We have more”. (2) Busied through turning away from obedience to Allah and worship; gathering wealth and children by way of mutual rivalry, boasting about your tribes and families, busy with livelihoods and trade by way of mutual rivalry. (3)
You have become preoccupied until you are diverted from what is more important such as remembrance of Allah and fulfilling acts of obedience to Him. This is an address to all the Ummah except those whose preoccupation with the affairs of the afterlife diverts them from the affairs of the worldly life and they are few. (4)
Allah [The Exalted] reprimanded His servants due to them busying themselves by tuning away from the purpose for which they were created, which is to worship Him alone without ascribing partners to Him, to know Him (by way of the signs He has created in the universe and the revelation given to the Messenger), turning to Him sincerely in obedience and repentance and giving precedence to loving Him over everything else; but you are diverted from this by mutual rivalry in pilling up worldly things. And Allah did not mention the thing that causes the mutual rivalry in pilling up worldly things so this verse includes all things, such as wealth, children, supporters, armies, servants, status and other than that through which a competitor intends to compete another competitor and the intent is not sincerity to Allah [The Exalted]. (5)
[حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ- The mutual rivalry for piling up of worldly things diverts you, until you visit the graves]- Meaning, until death comes to you whilst you are upon this state of affairs; then you are placed in the graves as visitors and finally returned to your permanent abodes [on the day of resurrection]- either Jannah or Jahannam, just as a visitor returns to his permanent dwelling place. (6)
The human being reaches old age and still hopes for things- to the extent that a man reaches ninety years of age and you find him hoping and having prolonged hope for worldly things more than a fifteen year old youth. This is the meaning of the noble verse – that you are diverted by mutual rivalry in amassing worldly things until you die. Umar Bin Abdil Azeez, may Allah have mercy upon him, used this verse as proof that a visitor has to return to his permanent place and that the grave is not a permanent place of residence. Likewise, it has been mentioned regarding a Bedouin that he heard a reciter reciting, “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves”, so he said, “By Allah! You will be resurrected”. (7)
[1] Al-Bukhari. Number 373
[2] An Excerpt from Ruh Al-Ma’aanee 16/401. By Imam Al-Alusi
[3] Zad Al-Masir Fee Ilm at-Tafsir by Imam Ibn Jawzi
[4] Tafsir Juz Ammah by Imam Muhammad Ibn Salih Al-Uthaymeen
[5] An Excerpt from Tafsir As-Sadi
[6] An Excerpt from Zad Al-Masir Fee Ilm at-Tafsir
[7] An Excerpt from Tafsir Juz Ammah by Imam Muhammad Bin Salih Al-Uthaymeen Pages 300-301
