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A Brief Mention of Noble and Beloved Companion -Mu’aawiyah Ibn Abi Sufyan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Shi'a.

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

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

Indeed this illustrious companion of the Messenger [peace and blessing of Allah be upon him] has a high station and status in the sight of the people who follow the authentic Sunnah and the truth. And even before this station and status of his in the sight of the people who follow the authentic Sunnah and truth, he has a high station in the sight of Allaah’s Messenger. And one of those virtues is that he was a companion of the Messenger and a relative of his through marriage ties [i.e. the Messenger married Muaawiyah’s sister, Umm Habeebah], and he was also from the scribes who wrote down the revelation sent down to the believers through the Messenger.

Indeed the Prophet made a great supplication for him. Abdur-Rahmaan Ibn Abee Umayra [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said to Mu’aawiyyah [may Allah be pleased with him], “O Allah! Make him a guide, one guided to the (straight path) and guide (others) by way of him”.

Irbaad Ibn Saariyah [may Allaah be pleased with him] said, “I heard the Messenger [peace and blessings of Allaah be upon him] saying, ‘O Allaah! Teach Mu’aawiyyah the Book (i.e. the Qur’aan) and Al-Hisaab (i.e. knowledge of math, arithmetic, accounting etc) and protect him from the punishment’”.

Umm Haram, may Allah be pleased with her, reported that she heard the Prophet, peace and blessings of Allah be upon him, saying, “Paradise will be granted to the first batch of my followers who will undertake a naval expedition”. (Umm Haram added): I said, “O Messenger of Allah! Will I be amongst them?” He replied: “You are amongst them” The Prophet then said, “The first army amongst my followers who will invade Caesar’s city will be forgiven their sins’. I asked, ‘’Will I be one of them, O Messenger of Allah?” He replied: “No”. Al-Hafidh Ibn Hajar [may Allah have mercy upon him] said: “Al-Muhallab [may Allah have mercy upon him] said: This hadeeth contains [an outstanding virtue] of Mu’aawiyyah because he was the first to undertake a naval expedition”.

Muaawiyah has (virtues with regards to performance of great Jihaad in making uppermost the Allah’s statement (or statement) لا إله إلا الله –None has the right to be worshiped except Allaah]; conquests (i.e. in order that mankind may single out Allaah in worship and abandon everything worshiped besides Allaah) and other distinguished virtues. And (from those distinguished virtues of Mu’aawiyyah) are: Mutual tolerance, kindness, forbearance, patience and justice. And if he had nothing else other than the virtue of being a companion of the Messenger, it would have been sufficient for him.

Abdullaah Ibul Mubaarak [may Allaah have mercy upon him] was asked about Mu’aawiyyah, so he said: “What should I say about a man who (when) the Messenger said: [سمع الله لمن حمده (i.e. in the prayer], he said [ربنا ولك الحمد i.e. whilst praying] behind him”. It was said to him (i.e. Abdullaah Ibnul Mubaarak): “Who is more virtuous-him (i.e. Mu’aawiyyah) or Umar Bin Abdul-Azeez?” He said: “The dust that was in Mu‘aawiyah’s nosetrill whilst he was with Allaah’s Messenger is better and more virtuous than Umar Bin Abdul Azeez [may Allah have mercy upon him]! [1]

Narrated Ibn Abee Mulaikah [may Allah have mercy upon him] who said, “Mu’aawiyah [may Allah be pleased with him and his father] offered one rak`’ah of Witr prayer after the `Isha prayer, and at that time a freed slave of Ibn `Abbas [may Allah be pleased with him and his father] was present. He (i.e. the slave) went to Ibn `Abbas (and told him that Mu’aawiyah offered one rak’ah of Witr prayer). Ibn Abbas said, “Leave him, for he was in the company of Allah’s Messenger (ﷺ).” [2]

Narrated Ibn Abi Mulaikah: Somebody said to Ibn Abbas, “Can you speak to the chief of the believers Mu’aawiyah, because he does not pray except one rak’ah as witr?” Ibn `Abbas replied, “He is a Faqih (a learned man with sound understanding and fear of Allah). [3]

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

Indeed, it has been established by way of Mutawaatir transmissions that the Prophet [peace and blessings of Allah be upon him] did give Mu’aawiyah [may Allaah be pleased with him and his father] a position of authority (in an affair) just as he gave authority to others. He (Mu’aawiyah) performed Jihad with the Prophet and was considered trustworthy by the Prophet to write the revelation for him. The Prophet did not accused him of anything with regards to his writing and Umar Ibn Al-Khattab [may Allaah be pleased with him] – who was one of those well informed regarding the affair of men and Allah manifested truth from his tongue and heart – never accused Mu’aawiyah of anything in his position of authority. [4]

Umar Bin Abdil Azeez [may Allah have mercy upon him] and his justice was mentioned in the presence of Al-A’mash [may Allah have mercy upon him], so he said, “Then how about if you lived during the time of Mu’aawiyah [may Allah be pleased with him and his father]? They said, “O Abu Muhammad! Do you mean in his forbearance?” He said, “No, by Allah; rather his justice”. [5]

On the authority of Al-Jarrah Al-Mawsulee [may Allaah have mercy upon him] who said, “I heard a man ask Al-Ma’aafee Bin Imran [may Allah have mercy upon him], saying, ‘O Abu Mas’ud! Where is Umar Bin Abdul Aziz compared to Mu’aawiyah Bin Abee Sufyan?’ I saw him become very angry, then he said, ‘No one can be compared to the companions of Muhammad. Mu’aawiyah [may Allah be pleased with him and his father] is one the Prophet’s scribes, companions, brothers in law and trustees of the revelation revealed to him (i.e. he was trusted by the Prophet to write down the revelation)”. [6]

Some of The Conquests

In the year 22 AH, the Islamic armies proceeded to the lands of Al-Baab to conquer it. Those lands were inhabited by the Turks, and there the commander of the Islamic army, Abdur Rahmaan Ibn Rabee’ah, met the Turkish king Shahr Baraz. He asked Abdur Rahmaan to make peace and showed willingness to participate in the Islamic army to fight the Armenians.

Abdur Rahmaan sent him the commander Saraqah Ibn Amr, so he received Suraaqah and accepted him. Then he wrote to the Khaleefah Umar Ibn Al-Khattaab [may Allah be pleased with him] informing him of the matter, Umar agreed to what he did and as a result of that, a peace treaty was made and no fighting occurred between the Turks and the Muslims; but rather everyone proceeded to the Armenian lands to conquer them and spread Islam there. The Islamic armies marched to conquer the lands in northeastern Persia until the call to the path of Allah spread in those lands after the fall of the Persian empire, which was an impregnable barrier in front of the Islamic armies. As a result of the Islamic conquests, the door was open for the people of those countries and regions to move freely, including the Turks. Contact was made with the Muslims, and the Turks embraced Islam and joined the ranks of the Mujahideen to spread Islam and raise the word of Allah.

During the Khilaafah of Uthmaan Bin Affaan [may Allah be pleased with him], Tabaristan was conquered, and then the Muslims crossed the Jeihon River in the year 31 AH. They went to the lands beyond the river, and many Turks entered the religion of Islam and became defenders of it and participated in Jihad to spread the call to the path of Allaah. The Islamic armies continued to advance in those regions, so Bukhara was conquered during the Khilaafah of Muaawiyah Bin Abee Sufyan [may Allaah be pleased with him and his father], and these victorious armies penetrated until they reached Samarkand. And as soon as the era of the Islamic state appeared, all the countries beyond the river came under the justice of Islamic rule and these peoples lived under a well established Islamic civilization.

The number of Turks in the court of the caliphs and the Abbasid princes increased and they began to assume leadership and administrative positions in the state, they became soldiers, leaders and writers, and were calm and obedient until they gained the ranks. And when Al-Mu’tasim al-Abbaasee took over the caliphate, he opened the doors to Turkish influence and assigned them to the leadership positions of the state and thus they became involved in state affairs, his policy was aimed at reducing the Persian influence, which had free hand in the administration of the Abbasid state since the era of the Al-Ma’moon’s caliphate. Al-Mu’tasim’s interest in the Turkish caused a state of severe discontent between the people and the soldiers. Al-Mu’tasim feared the people’s vengeance so he established a new city, Samarra, about 125 km from Baghdad, where he lived with his soldiers and supporters. Therfeore, since that date, the Turks began to appear in important roles on the stage of Islamic history, until they established a large Islamic state that had strong ties to the successors of the Abbasid state, known as the Seljuk state. [7]

Read: Jihaad in our times and the guidelines of Jihaad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-timesand-the-guidelines-of-jihaad-according-to-islam/

The Rafidah: Enemies of The Sahabah

A man asked Imam AbuBakr Ibn Ayyash, may Allah have mercy upon him, “O AbuBakr! Who is considered a Sunni?” He replied, “The one who, when the vain desires (the sects and innovations in religious matters) are mentioned (criticsed), he does not become angry about any of them (being criticised).” [Al-I’tisam 1/106]

Similarities Between The Rafidah and The Followers of The Distorted and Abrogated Religions

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] stated:

Yahud said that leadership is not suitable except for a man from the family of Dawood. The Raafidah say that leadership is not suitable except for a man from the children of Ali Bin Abee Taalib [may Allah be pleased with him]. Yahud delayed the evening prayer until the stars appeared, and the Raafidah also delay it. Yahud distort the (verses and meaning of the) Torah and the Raafidah distort the (verses and meanings of the) Qur’an. Yahud hate Jibreel (peace be upon him) and they say, “He is our enemy amongst the Angels”. A group amongst the Raafidah say that Jibreal made a mistake by giving the revelation to Muhammad (peace and blessings of Allah be upon him], rather, he was sent to Ali. Yahud used to hate the Sahaabah and Raafidah hate the Sahaabah. Nasaaraa innovated many religious holidays and Raafidah (innovated religious holidays) for the days when Umar and Uthmaan [may Allah be pleased with them] were murdered. Nasaaraa make pictures of Eesaa and Maryam (peace be upon them) and place them in their churches- exalt them and prostrate to them. Raafidah make pictures of their Imams, and exalt them; rather they make Sujud to them and to their graves. [8]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Ar-Rafd (i.e. the belief of the raafidah) is the greatest door to (major) hypocrisy and heresy”. [9]

Imam Muhammad Ibn Abdul-Wahhaab, may Allah have mercy upon him, said: “The raafidah are those who rejected the Sunnah of the friend of Ar-Rahmaan [i.e. Ar-Rahmaan (Allaah) and His Friend is Muhammad -peace and blessings of Allah be upon him] and they followed the footsteps of shaytaan in the majority of their affairs”. [10]

Imam Ibn Kathir, may Allah have mercy upon him, said: “They are a forsaken group and a despicable sect that follow ambiguities and abandon the entirely clear affairs that have been determined by the Imams of Islam among the Sahaabah, the Taa’bi’een and those who came after them among the scholars who are (highly) recognised in all eras and regions of the earth.” [11]

They have a festival on the 18th of Dhul Hijja, which they consider to be more virtuous than Eidul Adhaa and Eidul Fitr. They call this festival Eidul Kabeer and it is the festival of Ghadeer Khum. They make fasting on this day a highly recommended and emphasised Sunnah. They  exalt the festival of Nayrooz and it is from the festivals of Persia. Some of them say that to take a bath on the Day of Nayrooz is Sunnah. They have a festival on the 9th of Rabi Al-Awwal and it is the festival on behalf of their forefather (Baaba Shujaa Ad-Deen), and that is Abu LuLu’a the fire worshiper who killed Umar Ibnul Khattaab, may Allah be pleased with him. [12]

Imam Laalikaa’ee, may Allah have mercy upon him, reported that Imam Malik, may Allah have mercy upon him, said: Whoever curses the companions of Allaah’s Messenger has no right to the war booty. Allah [The Mighty and Majestic] says: [لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا – (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please him (Surah Al-Hashr. Aayah 8)]. These are the companions of the Messenger, peace and blessings of Allah be upon him, who migrated with him. Then Allah says: [وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ  – And those who, before them, had homes (in Al-Madinah) and had adopted the Faith]. These are the Ansaar.

Then Allah says: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا – And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith].

Therefore, the war booty is for these three [categories of people]– whoever curses the companions of the Messenger of Allah is not counted amongst [these people] and he has no right to the war booty. [13]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Based on the knowledge of your eminence of the history of the Raafidah [Shittes]. What is your position regarding initiating the coming together between Ahlus-Sunnah and between them?

Answer: “The coming together of Ahlus-Sunnah and the Raafidhah is not possible because the beliefs are different. The Belief of the Ahlus-Sunnah wal-Jamaa’ah is to single out Allah alone with worship and sincerely making worship for Allah, The Most Perfect, The Most High, and not to call upon anyone along with Him, neither an Angel drawn close nor a Prophet sent.

And it is Allah who knows the matters of the Unseen. And from the belief of the Ahlus-Sunnah is love of the Companions, may Allaah be pleased with all of them and He is pleased with them ? and to believe that they are the most excellent of the creation of Allaah after the Prophets, and the best of them is Abu Bakr As-Siddeeq, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with all of them. And the Raafidhah oppose this, so there is no reconciling between the two [beliefs], just as there is no reconciling between the Jews, the Christians, the idol-worshippers and the Ahlus-Sunnah. So for this reason there is no coming closer between the Raafidhah and between the Ahlus-Sunnah due to the differing beliefs as we have clarified.”

Question: Is it possible/permissible to fight alongside them (i.e. the Raafidhah) against the foreign enemy such as the communists and so on?

Answer: “I don’t see that to be possible/permissible. Rather it is obligatory upon Ahlus-Sunnah to be united and be a single ummah, a singular body and to invite the Raafidhah to adhere to whatever is indicated by the Book of Allah and the Sunnah of the Messenger (may the peace and blessings of Allah be upon him) by way of the Truth. If they cling to that, they will be our brothers and upon us would be to co-operate with them. And so long as they continue upon that which they are upon from hatred of the Companions except for a few of them; so their cursing of As-Siddeeq (Abu Bakr) and ‘Umar and their worship of the household of the Prophet such as ‘Alee, may Allah be pleased with him, and of Fatimah, Hasan and Hussain, and likewise their belief in the twelve Imams that they are infallible and that know the affairs of the Unseen– all this is from the most false of falsehoods; All of this opposes that which Ahlus-Sunnah wal-Jamaa’ah are upon.” [14]

Imam Abudul Azeez Bin Baaz – may Allah have mercy upon him- speak about the Aqeedah of the Raafidah: https://www.youtube.com/watch?v=3z6gy28pLQw

Leading Figureheads of The Rafidah

Abdullah Bin Sabah

Al-Allaamah Muqbil Bin Haadi al-Waadi’ee [may Allah have mercy upon him] stated:

Abu Ya’laa [may Allah have mercy upon him] reported in his Musnad from Al-Jalaas [may Allah have mercy upon him] who said: I heard Ali [may Allah be pleased with him] saying to Abdullah Bin Saba, “Indeed, there will be thirty liars at the approach of the hour, and you are one of them”. Abdullah Bin Saba had followers and they were called the Saba’iyyoon. They believe that Godhead is with Ali. Ali burnt them with fire during his Khilaafah. Do not think that the followers of Abdullaah Bin Saba have perished, (rather) there is that leader of misguidance, Khomeini, who displays jealousy for Islam, yet he destroys its pillars. Some of the ignorant ones amongst the Muslim Brotherhood (Sect) were deceived by Khumeini, and they used to mention him on the pulpits; but when the Book titled, “Jaa’a Dawrul Majoos” came out, they were shaken. They kept quiet and did not praise Khomeini (anymore). Perhaps the Muslims will take a lesson from the story of Abdullah Bin Saba and be warned against the machinations and filth of the Raafidah because their call is based on deception.

The Saba’iyyoon are the companions of Abdullah Bin Saba, who said to Ali, “You are; you are”- meaning, “You are the deity”. Haafidh Adh-Dhahabi [may Allah have mercy upon him] said: “Abdullah Bin Saba was from the extremists amongst the heretics- misguided and misguiding others”. Ibn Asaakir [may Allah have mercy upon him] said: “He was originally from Yemen; a Jew who manifested Islaam, traveled around the Muslim lands to turn them away from obedience to their leaders and to bring about evil between them, and he entered into Damascus for that reason”.

Al-Mugheerah Bin Sa’eed

Al-Haafidz Adh-Dhahabi [may Allah have mercy upon him] stated in Al-Meezaan and Al-Haafidz Ibn Hajr [may Allah have mercy upon him] stated in Lisaan Al-Meezaan (6/75): “Al-Mugheerah Bin Sa’eed Al-Bajalee Al Koofee- the Raafidi, the liar”.

Ibn Adee [may Allah have mercy upon him] said, “There was none in Kufa more cursed than Al-Mugheerah Bin Saeed due to the falsehood he narrated about Ali [may Allah be pleased with him]. He was always telling lies about the family of the Prophet [peace and blessings of Allah be upon him] and he had no chain of narration for what he narrated”. Al A’mash [may Allah have mercy upon him] asked the heretic Al-Mugheerah Bin Saeed, “Did Ali use to give life to the dead?” He replied, “By the One in whose hand my soul is, had Ali wished, he could have brought Aad and Thamud back to life”.

Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar

Haafidh Ad-Dhahabee [may Allah have mercy upon him] stated in Al-Meezaan and Ibn Hajr [may Allah have mercy upon him] stated in Lisaanul Meezaan (1/370): “Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar was a liar and a deviant amongst the Ghulaat (extremists)”.

Al-Khateeb [may Allah have mercy upon him] said: I heard Abdul Waahid Bin Ali Al-Asadee [may Allah have mercy upon him] saying: “Ishaaq Bin Muhammad An-Nakha’ee was upon a filthy school of thought, and he said that Ali [may Allah be pleased with him] is Allah [The Mighty and Majestic]”.

Al-Hasan Bin Yahyaa An-Nawbakh’tee (a) [may Allah have mercy upon him] stated in his book titled Ar-Radd Alal Ghulaat [A refutation against the extremists]: “Ishaaq Bin Muhammad Al-Ahmar claimed that Ali [may Allah be pleased with him] is Allah [Glorified be Allah and free is He from all imperfections] and that Ali manifested himself in Al-Hasan, and then in Al-Husain [may Allah be pleased with them], and that Ali was the one who sent Muhammad [peace and blessings of Allah be upon him] as a Messenger”.

These are some of the fairy tales and lies of the Raafidah and (none) can protect you from these falsehoods except Allah [Glorified be He and free is He from all imperfections]. Therefore, you should hold fast to the Book (of Allaah) and the (authentic) Sunnah of His Messenger, and Allah guides whomsoever He pleases to the straight path. And do not think that these fairy tales have ceased and decreased, (rather) due to these fairy tales, the Raafidah of Iran are still waiting for the emergence of Muhammad Bin Al-Hasan Al-Askari. (b) [15]

(a) Al-Hasan Bin Yahyaa An-Nawbakh’tee [may Allah have mercy upon him] should not be confused with Hasan Ibn Musa An-Nawbakh’tee who was a Shia writer.

(b) They claim that this Hasan Al-Askari is hiding in a tunnel waiting to emerge.
Visit: http://www.shia.bs/

[1] https://rabee.net/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D9%86%D8%A7%D9%82%D8%A8-%D9%85%D8%B9%D8%A7%D9%88%D9%8A%D8%A9-%D8%B1%D8%B6%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%86%D9%87-%D9%88%D8%A7%D9%84%D8%B0%D8%A8-%D8%B9/

[2] Saheeh Al-Bukhaari. Number 3764]

[3] Saheeh Al-Bukhaari. Number 3765]

[4] Majmoo Al-Fataawaa 4/472]

[5] As-Sunnah By Al-Khallaal. 1/437]

[6] Ash-Sahree’ah By Imaam Al-Aajuree 5/2466-2467]

[7] An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. Vol 6. Pages 23-24.slightly paraphrased]

[8] An Excerpt from “Man Hum Irhaabiyyoon, Ahum As-Safiyyoon Aw Rawaafid. pages 20-22]

[9] Majmoo Al-Fataawaa 4/428]

[10] Risaalah Fee Ar-Radd  Alaa Ar-raafidah of Shaikh Muhammad Ibn Abdul-Wahhaab: page 5]

[11] Al-Bidaayah Wan-Nihaayah: 5/287]

[12] [شيعة الشيطانpage: 67]

[13] Sharh Usool Al-Ittiqaad Ahlis Sunnah Wal-Jamaa-ah: 7/1268-1269]

[14] Translated by Shaikh Abu Khadejah at salafitalk.net 14/08/2006

[15] An Excerpt from Il’haadul Khomeini Fee Ardil Haramayn. Pages 125-140

Navigating a Period of High Living Expenses and Financial Obligations with Optimism and Proactivity

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

The Constant Debate Between Allies of The Rich and Allies of The Poor In The West

Allāh, The Exalted, says:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ  

Mankind were one community (i.e. upon the upright path and Allah’s Shariah) and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed]. [Al-Baqarah. 213]

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

Even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, however sometimes it cannot give detail explanation in a dispute between the people of the earth due to the minute details and ambiguities (in the disputes), and at other times due to the fact the people differ when prioritising necessities. Therefore, due to this Allah, The Most High, commanded (us) to return to the revelation in times of dispute. Allah designated the revealed Books [i.e. the Qur’an being the final of them] as the judge between the people in matters wherein they differ”. [1]

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

People’s goals and policies on wealth and poverty differ due to their own interests and are not based on adherence to the truth and consideration of the broader public good. Because they did not follow the teachings of the Islamic religion, they all erred (and missed) the path that would lead to beneficial outcomes- their ideas differed, and they behaved accordingly, resulting in widespread evil and great strife between those claiming to support the poor and workers and those clinging to riches and wealth. They have a lengthy discussion on this subject, and all of it amounts to error and misguidance, and Allah has guided the believers to the right path in all of their affairs, including this one.

All praise is due to Allah; the Islamic Shari’ah came to rectify the rich and poor. When Allah [The Exalted] decreed that individuals among humans and Jinn would have varied social statuses – among them the rich, the poor, the one with a high social standing, and the one with a lower social status – based on a great judgement and underlying reasons that are too precise to describe, He then established a strong relationship amongst them, with some given authority over others, mutual exchange established, and some in need of others. The All-Wise Law Giver – [The One completely Wise in everything He decrees, and completely Wise in His Sayings, and completely Wise in His Actions, and there is no deficiency in anything He decrees, says, or does] – first ordained that they be brothers and not to take personal advantage of each other; but rather He instructed each of them to fulfil what they owe to the other, thus achieving social harmony and (facilitation of) the necessities of life.

Islam obligated Zakat from the wealth of the rich based on what is stated regarding its details in the divine revelation. It made spending a means of meeting the needs of the poor and achieving religious well-being that secures both worldly and religious affairs; encourages kind behaviour at all times and on all occasions, obligated to meet the needs of the needy, feeding the hungry, providing clothing for those without enough clothing, and paying for the necessities of the destitute. It also obligates specific expenditure on family and children, as well as on matters relating to their affairs, as well as the discharge of all obligations related to the mutual interactions that takes place between people. Furthermore, Islam commands them not to rely entirely on their strength and power in pursuing earnings, nor to regard what they possess as a source of (permanent) tranquillity and stability; instead, they should focus on obedience to Allah, acknowledge Allah’s favours, Allah’s facilitation of ease, seeking Allah’s assistance, and thanking Allah for the wealth and prosperity He has bestows upon them over others.

Allah commands them to stay within the confines of Halal and Haram, and not to overindulge in luxury and excess in a way that affects their morals, riches, and overall state of affairs; rather, they should do what Allah says in Surah Al-Furqan, 67:

والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)].

Furthermore, Allah commands them to pursue wealth and worldly things in an honourable and honest manner, so that they are not tainted with evil gains, such as usury, gambling, swindling, fraud, or deception; rather, they should adhere to the divine revelation’s ordainments in their dealings, just as they do in their personal acts of worship. Allah commands them to treat the poor with mercy and benevolence, rather than cruelty, harshness, selfishness, boastfulness, insolence, and pride. As a result of these wise instructions, religious well-being becomes the highest level of honour and perfection, and wealth acquires a praiseworthy description, a perfect attribute, sublimity, and loftiness because the divine revelation refined and purified it, exhorts one to avoid vices, and urges one to acquire virtues (i.e. virtues mentioned in the divine revelation).

(First), Islam commands the poor and everyone else who fails to achieve their personal wish to be patient, accept Allah’s decree, acknowledge that Allah is All-Wise, possesses perfect judgement, and (All-Wise in) His disposal of all affairs and that there are various benefits in this (for a person). Allah says:

وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. [Surah Al-Baqarah. Ayah 216] 

This belief of theirs removes the sadness that would have entered the hearts, leading to helplessness and sloth! Then Allah commanded them that they should not seek to alleviate their poverty and meet their needs by relying on others or asking them unless it is unavoidable and required, and that they use a variety of activities and means that Allah has provided as a means of eradicating poverty- each person preoccupied with the means that are best for oneself and their circumstances. This helps to release a person from total dependency, develops strength, promotes activity, and combats lethargy and apathy, but also not envy the wealthy because of what Allah has bestowed on them. Allah says:

ولا تتمنوا ما فضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله إن الله كان بكل شيء عليما

And covet not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah for His Bounty. Surely, Allah is Ever All-Knower of everything. [An-Nisaa. 32]

Allah commands them to be truthful in their work, dealings, and crafts, and not to rush in pursuing their livelihood by indulging in vile gains that deprives a person of an upright adherence to the religion as well as corrupting worldly affairs. Allah commands them to do two things that would help them while enduring the hardship of poverty: economise and be satisfied with what Allah has bestowed on them, (because) little sustenance combined with wise economisation (suffices) a lot. Contentment is an unlimited resource and richness without wealth! Many poor individuals are blessed with contentment and the ability to economise, neither pining for what the wealthy possess nor feeling bitter about their meagre sustenance. When poor people are guided by the guidance of the religion of Islam to exercise patience and attach themselves to Allah, freed from abject dependence, work hard and strive for honourable and beneficial deeds, and be satisfied with Allah’s grace, the burden and difficulty of poverty will be eased for them. Furthermore, they continue to work towards self-sufficiency (and to acquire more provision) while hoping for the bounty of their Lord, awaiting His promise and fearing Him.

Allah says:

ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Allah says:
ومن يتوكل على الله فهو حسبه

And whosoever puts his trust in Allah, then He will suffice him. [at-Talaaq. 2-3] [2]

High Cost of Living

Anas Bin Malik, may Allah be pleased with him, reported that the people said, “O Allah’s Messenger! Prices have gone up, so fix prices for us”. So, Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah is the one Who fixes prices, Who withholds, gives lavishly and provides, and I hope that when I meet Allah, none of you will have any claim on me for an injustice regarding blood or property”. [Sahih Sunan Abi Dawud. 3450]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: High increases in prices and their decreases are one of those events that none brings about except Allah alone and nothing can occur from it except by Allah’s Will, but He, Glorified be He and free is He from all imperfections, has made some of the actions of His servants the cause of some incidents just as He made the deed of murder by a murderer the cause of death of the victim. The increase in prices may be due to the injustice of the people and the decrease may be due to the benevolence of some people. [3]

Hoarding and Monopolising

Muammar Bin Abdillah, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. [Sahih Muslim. 1605]

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

He is the one who buys commodities – such as food and the like that is needed in times of hardship- and stores it, so that when the price is high he sells it for more. This is not permissible, it is an evil deed and the one who does so is a sinner. If there is one in charge of authority in the country, it is obligated on him to implement the affairs related to the Shariah. It is obligated on the one in charge of authority to prevent him from doing so and compel him to sell food at the same price – at the current market price. He cannot hoard it if it is during the time of hardship. As for the one who buys food or other than food that people need in a time of prosperity and abundance in the markets, and not to harm anyone, then when trade begins he sells it without delaying until when a state of extreme need occurs- rather, he sells when the trading begins and there is benefit; there is no objection to this action of his. This is the work of merchants in ancient and modern times. [4]

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

It is forbidden to monopolise (or hoard) what people are in need of. The Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. This is a person who deliberately commits a sin. Monopolising (or hoarding) is only in relation to what is not found with anyone else other than this monopolist (or hoarder); but as for what him and someone else possess and he wants to keep the commodity until its season comes, then there is nothing wrong with this and it is not considered a monopoly (or hoarding).

For instance, if a person buys rice and says, “I will save it until the time of its season, whilst the people have rice and they sell as they want”, this is not considered a monopoly (or hoarding); but if it is not found except with him and he saves it until the time of high prices comes, then indeed this is monopolising (or hoarding). The scholars say that the one in charge of authority is obliged to force the monopolist to sell what he has monopolised (or hoarded) just as people sell at the time they need to sell because this is in the public interest. [5]

Our Sins and Change of Circumstances

Allah says:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.

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

This Ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness. The majority of the illnesses and the general evil affairs are remnants of the punishment inflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree. The Prophet has pointed out  this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allah to the Children of Israa’eel. [6]

Allah, The Most High, says:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah).

Imam Ibn Al-Jawzee, may Allah have mercy upon him, said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds. Allah (The Mighty and Majestic) says:

وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا

If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance. [7]

The Danger of Sinning Whilst Receiving More Provision

Allah says:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong.

[سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah says: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [8]

سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

“We shall gradually seize them with punishment in ways they perceive not”.

Imam Sufyan Ath-Thawree, may Allah have mercy upon him,  said that this means, “Whenever they commit [major] sins, Allah bestows a blessing on them and make them forgetful of seeking forgiveness”. [9]

The Prophet, peace and blessings of Allah be upon him, said: “The worldly life is for four types of people. A slave (of Allah) whom Allah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allah’s Rights regarding it. This (type of person) is in the most virtuous position. A slave whom Allah has given knowledge but not wealth. He is truthful in his intention and says: `If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge). A slave whom Allah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allah nor does he keep the ties of kinship, nor does he acknowledge Allah’s rights. This (type of person) is at the evilest position. A slave whom Allah has neither given wealth nor knowledge and he says: `If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth)”. [10]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, stated: The first is a wealthy person who is thankful (to Allah); so Allah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allah has bestowed on him. So Allah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. So based on this, we know that by way of truthful intentions Allah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [11]

The Burden of Debt

Aa’isha, may Allah be pleased with her, narrated that the Prophet, peace and blessings of Allah be upon him, used to invoke Allah in the prayer (before the Tasleem) saying:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ

وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

“O Allah, I seek refuge with You from the punishment of the grave and from the trial and affliction of Maseeh Ad-Dajjaal and from trial and affliction of life and death. O Allah, I seek refuge with You from sins and from being in debt”. It was said to him, “Why do you so frequently seek refuge with Allah from being in debt?” The Prophet, peace and blessings of Allaah be upon him, replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes them”. [Al-Bukhaari 832]

Imam Ibn Al-Qayyim Qayyim, may Allah have mercy upon him, said, “The Prophet, peace and blessings of Allah be upon him, combined (in this supplication between seeking Allah’s refuge) from sins and debt, because indeed sins necessitate loss in the afterlife and debt necessitates loss in the worldly life”. [12]

Istighfaar

Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that  man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought. Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. So, Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا

يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا

وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [12.1]

Economic Hardship Can Never Justify Political Unrest or Rebellion

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, you will see Atharatan (some people giving precedence themselves through the worldly things) after me and affairs you’ll disapprove; they said, ‘What do you command us O Allah’s Messenger?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allah for your rights'”.

Al-Allaamah Zaid Bin Haadi Al-Madkhali, may Allah have mercy upon him, said: 

This authentic hadith is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet, peace and blessings of Allah be upon him, guided and directed the people to fulfil the rights of the rulers- obey and listen to them in that which is good, whether it is during a time in which one is enthusiastic (to listen and obey them in what is good) or feeling lackadaisical- perform Jihad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated to them to give him; rather they should fulfil his rights just as the Prophet commanded them, saying, “Fulfil their rights”.

Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated to the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he falls short in something related to their rights, it is not permissible for them to (deliberately) fall short in fulfilling his rights. Due to the great importance of rulership and the rulers, the Prophet commanded them to fulfil the obligation of As-sam’i wat-Ta’ah (to listen and obey the ruler in good), refrain from disobedience, supplicate to Allah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without. This hadith contains a miracle of the Prophet because he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs that the people of sound judgement will reject. When this era comes, it is obligated to them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated to them to fulfil and seek their rights from Allah – meaning: they supplicate to Allah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [13]

Believer’s Behaviour Towards Muslim Rulers:

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/

Strength and Security is Achieved Behind The Ruler

Abu Hurairah, may Allah be pleased with him] said, “The Prophet peace and blessings of Allah be upon him] said, ‘Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah [The Exalted] and justice, then he will have a reward. If he commands something else, then it will be against him’”. [Ṣaḥeeh Muslim 1841]

Regarding the Prophet’s, peace and blessings of Allah be upon him] statement, “The leader is a shield”, Imam An-Nawawi, may Allah have mercy upon him] said, ‘Meaning, he is like a shelter because he prevents the enemy from harming the Muslims, prevent the people from (harming) one another (i.e. establish justice), protects the Muslim nation and the people fear his authority (i.e. because he will establish justice against the oppressor). And the meaning of the Prophet’s [peace and blessings of Allaah be upon him] statement, ‘Behind whom they fight’, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the khaarijites and all the perpetrators of corruption and oppression’”. [14]

Al-Allaamah Saalih Al-Fawzaan, may Allah preserve him, said:

Allah, The Most High, says:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ 

And (remember) when Ibrahim (Abraham) said: My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day]. [Al-Baqarah. 126]

Indeed, he (Ibrahim)- peace be upon him) gave priority to security (in his supplication) over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire – those who try to destabilise the Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire and they do not desire good advice for the Muslims, in the name of actualising beneficial affairs, rectification, removal of oppression and the likes. All of this is lies and false pretences because if the ruler ship slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be actualized will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason there has to be a rulership upon which the Muslims unite. And even if (such a ruler ship) has shortcomings and negligence, the (people) should exercise patience because there is prevention of that which is more severe and harmful through patience. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “It is not known of a group that rose against their Muslim ruler, except that their state of affairs after his removal was more evil than their state of affairs whilst he was present”. This is something experienced at present. The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed etc. https://video.link/w/tr4U?src=syt

Is Tyranny of the ruler a reason for rebellion?

https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Al-Allaamah Salih Al-Fawzaan, may Allah preserve him, was asked: What do you think about what is now called the Arab Spring?”

Answer: By Allaah, the spring has not brought us any remedy (or brought us any cure, restored anything good etc). It has not brought us any remedy except killing. It has not brought us any remedy except trial. The unbelievers call it this [i.e. Arab spring]. The Muslims do not call this spring, rather they call it trial and evils. It is true that it is a spring for the unbelievers because they harm Muslims by way of it and they are pleased with what harms Muslims. This pleases them and it is their spring. https://youtu.be/1zHFpGCXGCI 

The People of Bidah are the ones who initiate the wars

https://salafidawahmanchester.com/2016/02/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/

Also read: Demonstrations In non-Muslim Countries- By Shaikh Abdullah Al-Bukhari (may Allah preserve him)

https://abukhadeejah.com/street-demonstrations-in-non-muslim-countries-india/

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [15]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [16]

[1] Dar Ta’aarud Al-Aql Wan-Naql: 9/17-18]

[2] An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Pages 9-10

[3] Majmoo Al-Fataawaa 8/520

[4] https://binbaz.org.sa/fatwas/6025/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%AD%D8%AA%D9%83%D8%A7%D8%B1 ]

[5] https://binothaimeen.net/content/11952. paraphrased]

[6] An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: 1/313

[7] : An Excerpt from ‘Saydul Khaatir’ page: 6]

[8] An Excerpt from Tafseer As-Sadi]

[9]: Al-Mukhalisiyaat 2352]

[10] Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097; 

[11] An Excerpt from:  البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased

[12] : Al-Fawaa’id: page. 97

[12.1] Tafsir Al-Qurtubi 18/301-303

[13] At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 142. slightly paraphrased]

[14] Sharh Saheeh Muslim Vol 12. page 193. Publisher: Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[15] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

Tremendous Hadith About The Sirat and Other Affairs In The Hereafter

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Death, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Some of the companions of Abdullah Ibn Al-Mubarak,  may Allāh have mercy upon him, saw him contemplating and asked: “Where have you reached (in your contemplation)?” He said: “The Sirat (i.e. the bridge)”. [1]

A Tremendous Hadith About The Sirat and Other affairs on The Day of Judgement

Narrated Abu Hurairah, may Allah be pleased with him: The people said, “O Messenger of Allah! Shall we see our Lord on the Day of Resurrection?” He replied, “Do you have any doubt in seeing the full moon on a clear (not cloudy) night?” They replied, “No, O Allah’s Apostle!” He said, “Do you have any doubt in seeing the sun when there are no clouds?” They replied in the negative. He said, “You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, ‘I am Your Lord.’ They will say, ‘We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, ‘I am your Lord.’ They will say, ‘You are our Lord.’ Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Messengers to cross it with my followers. Nobody except the Messengers will then be able to speak and they will be saying then, ‘O Allah! Save us. O Allah Save us.’ There will be hooks like the thorns of Sa’dan in Hell. Have you seen the thorns of Sa’dan?” The people said, “Yes.” He said, “These hooks will be like the thorns of Sa’dan but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell, till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations, one man will be left between Hell and Paradise and he will be the last man from the people of Hell to enter paradise. He will be facing Hell, and will say, ‘O Allah! Turn my face from the fire as its wind has dried me and its steam has burnt me.’ Allah will ask him, “Will you ask for anything more in case this favor is granted to you?’ He will say, “No by Your (Honor) Power!” And he will give to his Lord (Allah) what he will of the pledges and the covenants. Allah will then turn his face from the Fire. When he will face Paradise and will see its charm, he will remain quiet as long as Allah will. He then will say, ‘O my Lord! Let me go to the gate of Paradise.’ Allah will ask him, ‘Didn’t you give pledges and make covenants (to the effect) that you would not ask for anything more than what you requested at first?’ He will say, ‘O my Lord! Do not make me the most wretched, amongst Your creatures.’ Allah will say, ‘If this request is granted, will you then ask for anything else?’ He will say, ‘No! By Your Power! I shall not ask for anything else.’ Then he will give to his Lord what He will of the pledges and the covenants. Allah will then let him go to the gate of Paradise. On reaching them and seeing its life, charm, and pleasure, he will remain quiet as long as Allah wills and then will say, ‘O my Lord ! Let me enter Paradise.’ Allah will say, May Allah be merciful unto you, O son of Adam! How treacherous you are! Haven’t you made covenants and given pledges that you will not ask for anything more than what you have been given?’ He will say, ‘O my Lord! Do not make me the most wretched amongst Your creatures.’ So Allah will laugh and allow him to enter Paradise and will ask him to request as much as he likes. He will do so till all his desires have been fulfilled. Then Allah will say, ‘Request more of such and such things.’ Allah will remind him and when all his desires and wishes have been fulfilled, Allah will say “All this is granted to you and a similar amount besides.” Abu Said Al-Khudri, said to Abu Huraira, ‘Allah’s Messenger said, “Allah said, ‘That is for you and ten times more like it.’ “Abu Huraira said, “I do not remember from Allah’s Messenger except (his saying), ‘All this is granted to you and a similar amount besides.” Abu Sahd said, “I heard him saying, ‘That is for you and ten times more the like of it.” [2]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [3]

[1] Miftah Dar As-Sa’adah 1/180

[2] No. 771 (Sahihalbukhari.com)

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

Essential Guidance Requested from Allah in the Pursuit of Truth on His Path

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

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

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa: [ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ- Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds] – Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers. Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him.

He was by himself after he killing someone [i.e. when he unintentionally killed one of Fir’awn’s people, whilst defending a man from Bani Israeel, thus, Fir’awn and his chiefs were determined to kill him]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task).  Allah says that Musa said: [رَبِّ ٱشۡرَحۡ لِى صَدۡرِى – O my Lord! My expand my heart]- Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

[وَيَسِّرۡ لِىٓ أَمۡرِى – And ease my task for me]- Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

[وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech]. Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

[وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Thus, he asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Harun (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]- Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah says in another verse: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is: [كَىۡ نُسَبِّحَكَ كَثِيرً۬ا – That we may glorify You much]; [وَنَذۡكُرَكَ كَثِيرًا – And remember You much]. Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

[إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا- Verily! You are of us Ever a Well-Seer] – Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him: [قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ -You are granted your request, O Musa (Moses)]- Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah says in another verse: [وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ- And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors].

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [1]

Imam Ibn Qayyim, may Allāh have mercy upon him, said:

A man asked Imam Ash-Shaafi’ee, may Allāh have mercy upon him, saying: “What would be better that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials (at first)?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad; then after they exercised patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who must live with people; the people have wants (or desires, wishes etc) and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Allah says: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum’ 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion.  Al-Hasan Al-Basri, may Allāh have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one that Allah mentions in the verse:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ  – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’ 24] [2]

Imam As-Sadi said about this verse (Ar-Rum 60): [فَٱصۡبِرۡ – So be patient]- Meaning, upon that which you have been commanded and in calling them to the (path of) Allah; even if you see them turning away that should not turn you away from the call. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ – Indeed, the promise of Allah is true]- Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allāh) know that his deeds will not be in vain and will find a full reward for it (in the afterlife), then what he faces of hardship will become minor, and it will become much easy for him to bear every difficulty. [وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you]- Meaning, their Iman is weak and their certainty is little, so their forbearance becomes lacking as result and their patience is little. So, beware out of fear of being discouraged by these people because unless you are not careful about their affair, they will discourage you and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair, seek to be similar and to be in agreement with them. [3]

We ask Allāh:

اللَّهمَّ إنِّي أسألُكَ الثَّباتَ في الأمرِ والعزيمةَ على الرُّشدِ 

O Allah! I ask You for firmness in this matter and determination to adhere to the path of guidance. [4]

[1] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’. explanation of Verses 24-36 Surah Taha). Slightly paraphrased

[2] An Excerpt from ‘Al-Fawaa’id’ pages 293-300. slightly paraphrased

[3] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’.

[4] Declared Saheeh Li-Ghayrihee By Imaam Al-Albaanee in Takhreej Mishkaat Al-Masaabeeh 915

How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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.

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

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

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

We ask Allah:

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

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

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

Has the story reached you, of the honoured guests – [A Lesson On Hospitality In The Story of Prophet Ibrahim]

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

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

Allah (The Most High) says:

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ

فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ

فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ

فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ

فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

Has the story reached you, of the honoured guests [three angels; Jibrael (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, “Salam, (peace be upon you)!” He answered; “Salam,(peace be upon you),” and said: “You are a people unknown to me. Then he turned to his household, so brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): “Will you not eat? Then he conceived a fear of them (when they ate not). They said: “Fear not.” And they gave him glad tidings of an intelligent son, having knowledge (about Allah and His religion of True Monotheism). Then his wife came forward with a loud voice, she smote her face, and said: “A barren old woman!” [51:24-29]

Imam Ibnul Qayyim, may Allāh have mercy upon him, said:

Allah described Ibrahim’s, peace be upon him, guests as being honourable. They were either honourable in the sight of Ibrahim or honourable in the sight of Allah. The verse carries both meanings. 

Allah says: [ إِذْ دَخَلُوا عَلَيْهِ- When they came in to him]. So, there is not a mention about them seeking permission to visit him and this is proof that he was known for being generous to guests. His house was open to guests and frequented by the one who could find it without the need for asking permission. This is the highest level of generosity.

[فَرَاغَ إِلَىٰ أَهْلِهِ -Then he turned to his household]: He went to his family in secret without the knowledge of the guests. This is an act of nobility – the leader of the house goes away secretly in such a manner that the guest is unaware, lest (the guest) becomes uneasy and shy, thus he is made unaware until (the host) comes along with the food, as opposed to the one who says to his guest or those who are present: ‘’Wait, so that I bring you food’’ or a similar statement, that makes the guest feel shy and embarrassed.

[فَجَاءَ بِعِجْلٍ سَمِينٍ – so (he) brought out a fat roasted calf]: This is an indication of his hospitality to his guests. Allah did not say that Ibrahim ordered for them, rather he went and came back with the (roasted calf) himself. He did not send his servant to bring it and this is the highest degree of hospitality to guests. He came with a full roasted calf and not half of it- perfect hospitality. The calf was fat and not skinny, and it is well known that this was among the best of their wealth. The likes of it is given particular attention and nurturing, and Ibrahim, peace be upon him, chose it for his guests.

He himself brought the food close to them and did not command his servant to do so.  He brought the food close to them and did not make them come close to the food. This is the highest level of generosity- bringing the food close, carrying it to the guest and not placing it at a distance and then asking the guest to come close.

He said to them [أَلَا تَأْكُلُونَ- Will you not eat?] This is a generous and soft speech, and it is better than saying ‘eat’ or ‘extend your hands’ and what is similar to it. He spoke to them with this generous and soft speech when he saw that they were not eating because his guests are never in need of his permission; rather they eat when he presents food to them. Thus, when these guests did not eat, he said to them: ‘’Will you not eat?’’ He felt fear of them but did not reveal it. 

An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/45-46

This Fa’idah was first brought to my attention by Ustadh Abu Tasneem – Mushaf Al-Banghali – may Allah bless him and his family

Exquisite Equitable Enforcement of Justice

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

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

Equal Application of the Law On All Those Have Reached The Age of Accountability or Considered Accountable In Islamic Law

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. (1)

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”. Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. (2)

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. (3)

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

The Jihad of a Lifetime Against Four Things!

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

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

Allāh, The Exalted, says:

وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡ‌ۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ 

And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper!’’ [Al-Hajj. 78]

When you hold fast to Allah, He will protect you. Allah will help you against ([the evil desires) of your souls and shaytaan – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need for it is more.The completeness of this help is (given) is based on the level of one’s attachment to Allah. [1]

Allah, The Most High, says:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ

As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)] [29:69]

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

Allah, Glorified be He and free is He from all imperfections, attached guidance to Jihad [striving in the path of Allah]. The people with the most perfect guidance are those who (perform) a greater Jihad.  The most obligatory Jihad is the Jihad against the Self (a), Jihad against (vain) desires, Jihad against shaytan and Jihad against the Dunyah (b) Whoever strives against these four, Allah will guide him to the paths of His Pleasure leading to Paradise. Whoever abandons (this) Jihad will miss guidance depending on the extent of what he neglected it. Junaid, may Allah have mercy upon him, said: “Those who strive against their (vain) desires through repentance, Allah will  guide them to the paths of sincerity. It is not possible to strive against the enemy in the open, except for the one who strives against these enemies inwardly. Thus, whoever is aided against them, he will be victorious against his enemy and whoever is made to be overcome by them, his enemy will be made victorious over him. [2]

[a] Jihad Against The Self: Striving to attain upright guidance, adhering to it after being acquainted with it, calling to it and exercising patience when faced with the difficulties in that path [3]  Imam Al-Aajurree – may Allah have mercy upon him- said: I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty. The people who possess knowledge regarding it say, “It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed”.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience. If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks to another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [4]

[b] Jihad against the Dunyah: In a supplication, the Prophet, peace and blessings of Allah be upon him, asked Allah:

اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَ

[وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا – ‘Do not make the Dunyah our greatest concern]. [5] Al-Allamah Al-Mubaarakfooree, may Allah have mercy upon him, stated in his explanation of this supplication that it means: “Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife. [6]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [8]

[1] Jalaa Al-Af’haam. Page 154

[2] Al-Fawaa’id page 97

[3] Zaad Al-Ma’aad 3/9

[4] An Excerpt from Adabun Nufoos. Page 5]

[5]Sahheeh at-Tirmidhee 3502 

[6] Tuhfah Al-Ahwadhee 9/475-477]

[7] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

A Principle In The Qur’an: “Turning Away From What Is Beneficial Is Replaced With Harm”

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

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

Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful

Imam As-Sadi, may Allaah have mercy upon him, stated:

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahmaan (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allaah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud (i.e. those who knew the truthfulness of Muhammad’s (peace and blessings of Allah be upon him) Messengership, but turned away from it wilfully)]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allaah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allaah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan.  [Al-Baqarah. Ayaat 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’aan), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to shaytaan.

An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

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

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

Allah, The Most High, says:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. 

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (1)

If Allah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhara (a) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allah by asking Him to make a good choice for him. (2)

[a]: Al-Istikhara: Jaabir Bin Abdillah, may Allah be pleased with him and his father] said, ”Allah’s Messenger [peace and blessings of Allah be upon him] used to teach us the way of doing Istikhara (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak’ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allah! I seek counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet, peace and blessings of Allah be upon him, added that then the person should mention his need [i.e. the affair or task]. [Bukhaari: 1162] 

After Istikhara, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basri, may Allah have mercy upon him] said, “By Allah! Never have people sought advice except that they were guided to the best of what was available to them”. Then he recited (the Ayah) “And (the Believers) who (conduct) their affairs by mutual consultation”. [Ash-Shura. 38]

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

Allāh, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allāh be upon him,  to consult his companions in some affairs: “And consult them in the affairs. Then when you have made a decision, put your trust in Allāh”. [Aal Imran. 159]

He [i.e. the Prophet] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults (others) does not regret (thereafter InShaaAllah) and the one who performs Istikhara will not fail (to achieve what is good for him or her)”. Both Istikhaara and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [3]

Abu Hurairah, may Allāh be pleased with him, said that the Messenger, peace and blessings of Allāh be upon him, said: “The consultee is in a position of trust”. [Sahih  Sunan Abi Dawud. 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [4]

This hadith is evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [6]

[1] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[2] Al-Fawa’id 259

[3] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285

[4] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. 4/259. Hadith 5062

[5] Awn Al-Ahad As-Samadi, Sharhu Al-Adab Al-Mufrad. 1/283. Hadith Number 256

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