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Verses 13-14 Surah Az-Zukhruf

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

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

Allah, The Most High, said:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ ٱلْعَزِيزُ ٱلْعَلِيمُ
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَجَعَلَ لَكُمْ فِيهَا سُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
وَٱلَّذِى نَزَّلَ مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍ فَأَنشَرْنَا بِهِۦ بَلْدَةً مَّيْتًا كَذَٰلِكَ تُخْرَجُونَ
وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَٰمِ مَا تَرْكَبُونَ
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

And indeed if you ask them, “Who has created the heavens and the earth?” They will surely say: “The All-Mighty, the All-Knower created them.”

Who has made for you the earth like a bed, and has made for you roads therein, in order that you may find your way,

And Who sends down water (rain) from the sky in due measure. Then We revive a dead land therewith, and even so you will be brought forth (from the dead),

And Who has created all the pairs and has appointed for you ships and cattle on which you ride,

In order that you may mount firmly on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!” [Az-Zukhruf 9-14]

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts).  And verily, to Our Lord we indeed are to return!” [Az-Zukhruf. 13-14]

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

Mentioned are the three pillars of gratitude and they are:

To acknowledge Allah’s blessings, proclaim Allah’s blessings, praise Allah for them, submit to Allah and utilise them to carry out acts of worship for the sake of Allah (alone). This is because the intent behind the statement of Allah:

وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

“And verily, to Our Lord we indeed are to return” is an acknowledgement of recompense and being prepared for it.

The objective behind these favours is that they are an aid through which a person fulfils that which Allah has commanded him.

And regarding Allah’s statement:

ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ

“And then may remember the favour of your Lord when you mount thereon”.

This is a specific mention of the (favour) at the time in (which the person enjoys those favours) because blessings intoxicates many amongst the creation, makes them heedless, evil and ungrateful. Thus, this state in which Allah commanded (a person to remember Him for His Favours) is a remedy for this destructive ailment. When the servant of Allah recalls that he is completely surrounded by Allah’s blessings and that nothing is from himself, but rather blessings are (from Allah), -lits means are facilitated and its obtainment made easy (by Allah), he submits to Allah, humbles himself, thanks and praises Allah, and through this he is given continuous blessings. [1]

Sulayman Bin Yasaar, may Allah have mercy upon him, reported that some people were on a journey, then they said before departing:

سُـبْحانَ الَّذي سَخَّـرَ لَنا هذا وَما كُنّا لَهُ مُقْـرِنين
وَإِنّا إِلى رَبِّنـا لَمُنْقَـلِبون

“Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return”.

A man among them, who possessed a strong she-camel, said, “As for me, I shall indeed arrive at night using this sturdy she-camel.” However, the camel threw him off, resulting in a broken neck. [2]

[1] An Excerpt from Fataawa Sa’diyyah 61

[2] “Al-Uqoobaat” by Ibn Abee Dunyah. 316.

Verses 263-264 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, 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, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High. said:

قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Al-Baqarah. 263]

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

Allah informed us that kind speech- which all hearts recognise and do not reject; and forgiveness- to pardon the one who treated you badly, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments.

As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified.

This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining (from retaliation) and forgiving him is better for you than giving him charity and then harming him.

Then Allah ended this verse with the mention of two of His Attributes which are suitable for mention in this matter, saying:

وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬

And He is Most-Forbearing.

Indeed, Allah is not in need of you and nothing (from the benefits of) your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allah. Therefore, how can one flaunt through his spending and causes harm while Allah is completely not in need of it and everything else besides it. In addition to this, Allah is forbearing because He does not hasten punishment against the one who flaunts. Allah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast favours and ample gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor (in the sight of Allah).

Then Allah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264]

This spender, whose spending has been nullified, is likened to a Safwaan – a rock with a smooth, flat, and slippery surface and with dust on it. Then heavy rain falls on it, washing away the dust and leaving it bare, devoid of any vegetation or growth. This is one of the finest and most profound parables because it draws a parallel between the heart of such a spender, who flaunts and his spending is devoid of belief in Allah and the Last Day, to the rock itself, symbolising hardness, rigidity, and lack of benefit. It demonstrates the impact of charity represented by the fine dust on the rock, and the heavy rain that washes it away, mirroring the nullification and removal of the spender’s charity. Consequently, the spender is unable to reap any rewards from his charity, as it has been nullified and removed.

Another perspective on this is that (even though) someone spends for something other than the sake of Allah, it may seem like they have performed a deed that will be rewarded. So, it seems as if it is made to grow like the grain that is sown in fertile soil and it grows seven ears, and each era has a hundred grains. However, hidden behind this spending there is something that prevents it from gaining anything, just like a rock hidden beneath the soil that stops seeds from sprouting and growing.

An Excerpt from Tareeq Al-Hijratayn 452-454

Ramadan: Responsibility, Moderation, and Generosity; Recitation and Good Companionship, Preservation of The Sunnah

Written by Abdullah Jallow on . Posted in Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Fasting, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

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

Responsibility, Moderation, and Generosity

Allah, The Most High, said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaytan (Devil – Satan) is ever ungrateful to his Lord. [Al-Israa. 26–27]

Imam As-Sa’di, may Allah have mercy upon him, said:

Shaytan does not call a person except to every blameworthy habit. Thus, he calls him to miserliness and to refrain from spending. But when the person refuses to obey him, he calls him to overspending and extravagance. However, Allah calls to the most just and balanced of affairs, and He praises the person for that, as He, The One free from all imperfections, stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes). [Al-Furqan. 67] [1]

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

“The limits of generosity are between two extremes, and when one goes beyond its limits, it leads to extravagance and squandering. When a person is lacking in generosity, it leads to miserliness and tight-fistedness”. [2]

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

“Those squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouthful and a scrap of bread. They should fear Allah and fear Him in their gatherings, and ensure that they do not become the cause of Allah’s blessings being stopped.” [3]

 

Generosity, Recitation of The Qur’an, and Good Companionship

Ibn Abbas, may Allah be pleased with him and his father, narrated:

“The Prophet, peace and blessings of Allah be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadan when Jibreel visited him. Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Noble Qur’an to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allah with glad tidings (rain) in readiness and haste to do charitable deeds].” [Al-Bukhari 1902]

Zain Ibn Al-Munir, may Allah have mercy upon him, said:

“The intent behind the likeness (or comparison) between the Prophet’s, peace and blessings of Allah be upon him, generosity and the fair wind is that the wind is one of mercy which Allah, The Most High, sends, and sends down rain that falls everywhere—both on dead land as well as land that is not dead. The Prophet’s good conduct and benevolence benefit everyone—the poor, the wealthy, and the one who has enough—more than the rain that falls (after the arrival of that) fair wind.” [4]

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

“He, peace and blessings of Allah be upon him, was the most generous amongst the people with regard to wealth and bestowing (things) to the people, and not that he was generous only after being asked. In the final year (of his life), Jibreel met him twice, and he finished the recitation of the (Qur’an) twice. From the benefits of (this hadith) are: It is more virtuous to study and recite the Qur’an at night with the righteous people, the scholars, and the good people. The Prophet recited to receive that which Allah has of reward. Generosity in times (when people are in need) and in Ramadan is something sought after.” [5]

 

Preservation of The Sunnah and Not Opposing It

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

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e., those amongst them who deviated from the path of their Prophets) delay it.” [6]

Sahl Ibn Sa’d, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said: “The people will not cease to be upon good as long as they hasten to break the fast.” [7]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “This is a text regarding the triumph of the religion, attained through hastening to break the fast, and it is for the purpose of opposing the (misguidance of the) Jews and Christians. When opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest objectives behind the advent of the Messengers.” [8]

Imam An-Nawawi, may Allah have mercy upon him, said:

“In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. This means that the Ummah will not cease being consistent and will remain upon good if they preserve this Prophetic tradition. If they delay breaking the fast, this is a sign of corruption. [9]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e., those amongst them who deviated] delayed breaking the fast until the stars appeared. [10]

[1] An Excerpt from Tafseer as-Sadi

[2] Al-Fawaa’id page 207- 209

[3] An Excerpt from Al-Bayan Li-Akhta Ba’d Al-Kuttab 2/27

[4] An Excerpt from Fath Al-Bari Sharh Sahih Al-Bukhari. 4/150. Hadith 1902. Publisher- Dar As-Salam 1421 (Year 2000). 1st Edition)

[5] An Excerpt from Al-Hulal Al-Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Sahih Al-Bukhari. 2/121. Footnotes numbers: 1, 2 &3]

[6] Sahin Abee Dawud 2353. Maktabah Al-Ma’arif. 1st Edition

[7] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[8] Saheeh Muslim 1098

[9] Sharh Saheeh Muslim. 7/180-181. Publisher: Dar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)

[10] Fath Al-Bari Sharh Sahih Al-Bukhari 4/253. Publisher: Dar As-Salam. 1st Edition 1421AH (2000)

Examples of the Reverence and Dedication to the Qur’an Among the Pious Predecessors

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

Abu Salamah, may Allah be pleased with him, said: “Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, ‘O Abu Musa! Give reminder’. He recited”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “Whoever is able to learn something from the Qur’an, then let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book, because the houses in which there is no recitation is like the demolished houses without inhabitants. Indeed shaytan exits a house in which Surah Al Baqarah is heard”. [2]

He also said: “The hearts are receptacles so busy filling them with the Qur’an and do not busy them with other than it.” [3]

Ibn Abba, may Allah be pleased with him and his father, said: “It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the (entire) Qur’an haphazardly”. [4]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said: I heard the people in the towns saying that Salaman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [5]

Masruq, may Allah have mercy upon him, said: A man from the people of Makkah said to me: “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting:

أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut. 4] [6]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: “I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him, so he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [7]

Maymun Bin Mihran, may Allah have mercy upon him, said: “Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse: [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ  – until you visit the graves (i.e. till you die)]. Then he said, ‘I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell'”. [8]

Aamir Bin Abdi Qays, may Allah have mercy upon him, said, “I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah.  And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Surah Hud. Aayah 6]

And the statement of Allah:

مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ

Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. [Fatir. 2] [9]

Malik Bin Deenaar, may Allah have mercy upon him, said: “When the Qur’an is recited to the truthful people, their hearts become enraptured by the Afterlife”. [10]

Ibn Wahb, may Allah have mercy upon him, said:  “It was said to the sister of Malik Bin Deenaar: ‘What did Malik use to busy himself with in the house?’ She replied, ‘With the Mushaf and recitation'”. [11]

[1] Siyar A’lam An-Nubulaa 1/280

[2] Hilyah Al-Awliyaa (Tahdhib). 1/119

[3] Az-Zuhd 298. By Imam Ahmad

[4] Sifah As-Safwah Safwa 1/372

[5] Hilyah Al-Awliyaa (Tahdhib) 1/163

[6] Mawsu’ah 1/256-257 by Ibn Abee Dunya

[7] Mawsu’ah 3/255

[8] Mawsu’ah 3/255

[9] Mawsu’ah 1/279

[10] Sifah As-Safwah. 3/204

[11] Siyar A’lam An-Nubulaa 2/736

 

Three Safeguards Against Performative Alliance Culture

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

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

[1] Must Scrutinise Ourselves Honestly Regarding Whose Pleasure We Are Seeking

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

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated on you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah, The Most High, said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[at-Tawbah. 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah, The Most High, said:

فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

Allah said:

فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ

Therefore fear not men but fear Me. [Al-Ma’idah. 44]

Allah said:
فَإِيَّٰىَ فَٱرْهَبُونِ

Then, fear Me (Allah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah. [An-Nahl. 51]

Allah said:
وَإِيَّٰىَ فَٱتَّقُونِ

And fear Me and Me Alone. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and there is no power or might except with Allah. [1]

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, The Mighty and Majestic, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad)] and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people'”. [2]

 

[2] Must Scrutinise Ourselves Honestly As To Why We Collaborate With Others In The Name of Good

Allah, The Most High, said:

 وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

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

This Ayah contains all the Masaalih [beneficial matters] for the servants (of Allah) in their Dunyah and matters related to the Hereafter- be it between themselves or between them and their Lord, for indeed every servant (of Allah) finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and this is the objective behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habib, may Allah have mercy upon him, said: “

“When Fitna occurs, extinguish it with Taqwa”. Rhe people asked, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah (i.e. Iman, sincerity, guidance) and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, thus, that which leads to the performance of the deed is solely due to Iman – neither customs nor desires; neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure. [3]

 

[3] Must Scrutinise Ourselves Honestly As To Why We Profess Love For Anyone 

Abu Umamah, may Allah be pleased with him, reported: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the Iman”. [Sunan Abi Dawud 4681]

Mu’adh bin Jabal, may Allah be pleased with him, narrated: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed to me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

 “O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

 The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. [4] 

 “And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. 

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. [5]  

[1]An Excerpt from Majmu Al-Fatawa 3/233

[2]An Excerpt from Sharh Riyad As-Saalihin 1/163

[3]An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah 1/307-311. Publisher: Dar Ibn Al-Jawziyyah 2nd Ed, 1431AH.

[4] An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

[5] An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

 

Recognising The Greater Good in One’s Wife and Understanding Her Feelings

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرً۬ا ڪَثِيرً۬ا

If you dislike them (i.e. your wives due to something you see in them), it may be that you dislike a thing and Allah brings through it a great deal of good. [An-Nisaa 19]

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

A person (man) may dislike a woman due to a trait of hers, while there is a great deal of goodness in keeping her and he does not know it. He may love a woman due to a trait of her traits, while in keeping her there is much evil and he does not know it. The human being is as he has been described by his Creator: “Verily, he (man) was unjust (to himself) and ignorant (of its results).” [Al-Ahzab 72]

Therefore, it is not befitting that he places his inclination, love, aversion, and hatred as a measure for that which harms or benefits him. Rather, the measure is that which Allah has selected for him of commandments and prohibitions. The most beneficial things for him — without exception — are obedience to his Lord outwardly and inwardly, and the most harmful — without exception — is disobedience to his Lord outwardly and inwardly. If he embarks upon sincere obedience and servitude to Him, all that he encounters from that which he hates is better for him. And if he withdraws from obedience and servitude to Allah, all that is in what he loves is bad for him.

Therefore, whoever has sound knowledge regarding his Lord and an understanding of His Names and Attributes knows with certainty that there are great benefits and useful things in those hated things that afflict him and trials that befall him, which he cannot enumerate through his knowledge and contemplation. Rather, the great benefits for a slave (of Allah) are greater in that which he hates than in what he loves. In general, the beneficial things for the souls are found in what they hate, just as the harmful things for the souls and the causes for their destruction are in what they love. [1]

The Importance of Knowing One’s Wife

Aa’isha narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said to her: “I know when you are pleased with me or angry with me”. I said, “When do you know that?” He said, “When you are pleased with me, you say, ‘No, by the Lord of Muhammad’, but when you are angry with me, then you say, ‘No, by the Lord of Ibrahim’. Thereupon I said, ‘Yes, (certainly, you are right); but by Allah, O Allah’s Messenger, I do not leave anything else besides your name'”.

Benefits From This Hadeeth:

A man’s thorough observation regarding the state of a woman due to her action, speech, inclination or lack of inclination towards him based on indications, because the Prophet firmly determined Aa’iSha’s happiness or anger merely when she mentioned or refrain from mentioning his name; therefore, he judged the two situations based on the mention or the absence of a mention of his name as an indication of happiness or anger. It can also be definitely the case that there is something more explicit regarding this affair, but he did not say it.

And regarding the statement of Aa’Isha’s “Yes (certainly, you are right); but by Allah, O Allah’s Messenger, I do not leave anything else besides your name”. At-Teebee said, “This is a very subtle way of making an exception, because she related that when she is in a state of anger – a state in which a sane person loses his senses by choice, her affirmed love for the Messenger does not change.

Ibn Al-Muneer said, “What Aa’isha intended is that she left out the wording of the Prophet’s name but her heart’s pure love and affection towards the noble person of the Prophet does not leave her”.

And with regards to the choice Aa’Isha, may Allah be pleased with her, made to use Ibrahim’s, peace be upon him, name instead of the other Prophet’s, peace and blessings of Allah be upon him, this is proof regarding her intelligence, because the Prophet is the one with the best claim to Ibrahim just as Allah stated in the Qur’an. Therefore, when she had no other way of leaving a noble name, she replaced it with the name of someone who is from the one whose name she left out, so that her heart does not exit the boundaries of that attachment.  [2]

[1] An Excerpt from “Al-Fawaa’d pages 145-148. slightly paraphrased

[2] An Excerpt from Fath Al-Bari Sharh Sahih Al-Bukhari Hadeeth 5228. Vol 9. pages 404- 405. Darus Salam Print.

Beautiful moonlit sky with wispy clouds, captured in Pepin, Wisconsin.

Verse 75 Surah Aal Imran

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Qur'aan, Scholars of Islam, Sin.

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

Allah, The Most High, said:

وَمِنۡ أَهۡلِ ٱلۡكِتَـٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارٍ۬ يُؤَدِّهِۦۤ إِلَيۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِينَارٍ۬ لَّا يُؤَدِّهِۦۤ إِلَيۡكَ إِلَّا مَا دُمۡتَ عَلَيۡهِ قَآٮِٕمً۬ا‌ۗ ذَٲلِكَ بِأَنَّهُمۡ قَالُواْ لَيۡسَ عَلَيۡنَا فِى ٱلۡأُمِّيِّـۧنَ سَبِيلٌ۬ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ

Among the people of the Scripture is he who, if entrusted with a Cantar [a great amount of wealth, etc.], will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: ‘’There is no blame on us to betray and take the properties of the illiterates (Arabs).” But they tell a lie against Allah while they know it. [Aal Imran. 75]

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

They made corrupt claims and held repulsive views, considered themselves to be possessors of great status and that the illiterate Arabs were extremely degraded; therefore, the rights of the illiterate Arabs could be violated.

So, through these corrupt claims and repulsive views, they ate haram and considered it lawful by way of creed. Likewise, they lied against Allah because the scholar who declares things lawful or unlawful is considered- by the people- as one transmitting Allah’s Judgement and not from himself. Allah said:

وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُون

But they tell a lie against Allah while they know it]. This is one of the greatest sins-speaking about Allaah without knowledge.

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

 

tree between green land during golden hour

Verse 216 Surah Al-Baqarah

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

Verse 76 Surah Yusuf

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

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

Allah, The Most High, said:

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of “punishment, i.e. enslaving of a thief.”) We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah). [12:76]

[نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ – We raise to degrees whom We please], as Allah said (i.e. in another Ayah):

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do]. [Al-Mujadilah 11]

[وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)].

Al-Hasan al-Basri, may Allah have mercy upon him, said:

There is not a scholar except that above him is (another) scholar until the all knowledge goes back to Allah, The Mighty and Majestic, (i.e. Allah as the absolute Owner and Bestower of all knowledge).

Abdur Razzaq, may Allah have mercy upon him, reported from Sufyan ath-Thawri, may Allah have mercy upon him, from Abdul A’laa ath-Tha’labi, may Allah have mercy upon him, from Sa’eed Ibn Jubayr, may Allah have mercy upon him, who said:

“We were with Ibn Abbas, may Allah be pleased with him and his father, when he delivered an amazing speech. Then a man was amazed and said, ‘All praise and thanks be to Allah, above every possessor of knowledge is One All-Knowing’. Ibn Abbas said: ‘What an evil (or terrible) thing you have uttered! Allah is the All-Knowing, and He is above every knowledgeable one'”. [1]

[نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ – We raise to degrees whom We please].

Meaning, through beneficial knowledge and acquaintance with the paths that lead to their intended goals, just as We raised Yusuf’s, peace be upon him, in ranks.

Basheer al-Hujaymee, may Allah have mercy upon him, said: One day, I heard al-Ḥasan al-Baṣri, may Allah have mercy upon him, recite this verse:

[وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]. Then he paused and said:

“By Allah! There is not a single scholar on the face of the earth who has reached the evening except that above him is one who is more knowledgeable until (all) knowledge goes back to the One who taught it (i.e. Allah)”. [2]

“We raise in degrees whom We will”. Imam as-Sadi, may Allah have mercy upon him, said:

(Meaning), through beneficial knowledge and acquaintance with the paths that lead to the intended goals, just as We raised the ranks of Yusuf. [وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]- Meaning, for every scholar, there is one above him who is more knowledgeable until (all) knowledge goes back to Allah the Knower of the unseen and the seen. [3]

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

know that regardless how much knowledge you have attained, indeed, there is always someone more knowledgeable than you. ” but over all those endowed with knowledge is the All-Knowing (Allah)”, until all knowledge goes back to Allah, the Might and Majestic (as the absolute Owner and Bestower of all knowledge). Do not think that you are the most knowledgeable of people, for (even) if you possess abundant knowledge, there is one who is more knowledgeable than you. Contemplate Musa, peace be upon him, when he said: “I do not know anyone among the people of the earth who is more knowledgeable than I”. What happened? He was told that indeed in a such and such place there is one who is more knowledgeable than you, meaning al-Khiḍr, peace be upon him. Then took place that which Allah Allah, The Most High, related to us in Surah al-Kahf. [4]

The scholars of the Permanent Committee for Fatwa said:

“As for the reasons behind the differing of the scholars, they are many. Among them is that each of them does not encompass all knowledge, so something known to one may be hidden from other than him. And he may understand from the texts what another does not understand when when a clear proof is not apparent to the other. [5]

Respect For The Scholars

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [6]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [7]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [8]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [9]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [10]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [11]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [12]

Finally, must pursue truth and follow the proofs: https://salafidawahmanchester.com/2025/04/16/reflections-on-some-statements-of-al-allamah-rabee-bin-hadi-al-madkhali-77-of-80/

[1] An Excerpt from Tafseer Ibn Kathir

[2] An Excerpt from Mawsu’ah at-Tafseer al-Ma’thur 11/708

[3] An Excerpt from Tafseer as-Sadi

[4] https://alathar.net/home/esound/index.php?op=codevi&coid=39439

[5] Signed by: Shaikh Abdul Aziz ibn Baz, Shaikh Abdur Razzaq ‘Afeefee, Shaikh Abdullah ibn Ghudayyan, Shaykh Abdullah ibn Qu’ud. Fatawa al-Lajnah ad-Da’imah 2/178.

[6] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[7] Taareekh Dimashq 25/367

[8] Al-Aadaab Ash-Shar’iyyah 1/416

[9] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[10] Siyar A’laam An-Nubula 9/566

[11] Siyar A’laam An-Nubula 11/317

[12] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

Reflection: Surah Al-Jumu’ah Verses 1-2

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

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

Allah, The Most High, said:

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah, Al-Malik (a), Al-Quddoos (b), the Al-Azeez (c), Al-Hakim. (d) [Al- Jumu’ah 1]

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

Everything in the heavens and the earth glorify Allah and obey His commands, deify and worship Him, because indeed His dominion is perfect and He owns the world above and below – all are His slaves and under His (absolute) control.

الْقُدُّوسِ

The pure and perfect one- free from all defect and deficiency (or shortcoming).

الْعَزِيزِ

The All Mighty or Invincible – the One (alone) Who has subjected all things (under His control).

الْحَكِيمِ

The All Wise in relation to what He has created and commanded (or decreed).

These great Attributes urges (evokes the creation) to worship Allah alone without associating a partner to Him. [1]

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

Allah, The Most High, informed (us) that everything in the heavens and the earth glorifies Him- all the creation, including the inanimate objects, as Allah said:

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. [Al-Israa 44] [2]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Verses, purifying them and teaching them the Book and Al-Hikmah (As-Sunnah)). And verily, they had been before in mainfest error.

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

The intent behind Al-Ummiyyeen  [Unlettered ones] are those who neither had a book [i.e. a revealed book from Allah] nor a fragment of (remaining) divine revelation, (such as) the Arabs and other than them, who are not from the people of the Scriptures (Jews and Christians).

So, Allah, The Most High, bestowed a great favour on them – greater than His favour on others- because (prior to this), they had no knowledge, goodness (that which would lead them to righteousness in this life and success in the afterlife), and were upon clear misguidance.

They worshipped trees, idols and stones, and behaved like wild beasts -the strong amongst them devoured the weak. They were upon extreme ignorance in (with regards to guidance of the) Prophets.

Thereafter, Allah sent a Prophet from among themselves – they knew his lineage, beautiful characteristics and truthfulness. (Allah) revealed His Book (i.e. the Qur’an) to him;

يَتْلُو عَلَيْهِمْ آيَاتِهِ

reciting to them His Verses;

Meaning: Allah’s clear verses that necessitate Iman and certainty.

[وَيُزَكِّيهِمْ – purifying them] by commanding them virtuous manners, explaining in detail and forbidding them from evil manners.

وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ

And teaching them the Book (this Qur’an) and Al-Hikmah.

Meaning, teaching them the Qur’an and the Sunnah, which combines the knowledge of earlier and later generations.

So, after this education and purification, they become the most knowledgeable among the creation (after the prophets and messengers), rather, they became the leaders of the people of knowledge and religion – the most perfect in their manners among the creation, and the ones with the best guidance and character.

They became guided and others became guided through them, thus. they became the leaders of guidance and guides for the believers. Therefore, the sending of this Messenger to them is the most perfect favour and loftiest honour for them. [3]

——————————————

Footnotes:

Al-Malik: The King. The sole, absolute and true sovereign King. Complete and Perfect in His Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are completely effective within His dominion. The King of all kings.

Al-Quddoos: The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of having anyone with the like of His Perfection, or anyone close to it.

Al-Azeez: The Almighty. The Invincible. The Almighty One Whom nothing can overcome. The One Mighty in vengeance when He punishes His enemies. The All-Powerful One Who overcomes all, and before Whose Might all submit, and Who has no need of anyone.

Al-Hakeem: The All-Wise. The One completely Wise in everything He decrees, and completely Wise in His Sayings, and in His Actions. There is no deficiency in anything He decrees, says or does. [4]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Daar Ibn Hazm’ 1st edition 1424/2003’ Slightly paraphrased

[2] Zaad Al-Maseer Fee Ilm at-Tafseer. 1st edition 1423AH/2002. Dar Ibn Hazm. Slightly paraphrased

[3] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Daar Ibn Hazm’ 1st edition 1424/2003’ Slightly paraphrased

[4] Source: The Names and Attributes of Allah – By Shaikh Abu Talhah (Dawud Burbank), may Allah have mercy upon him and his wife.