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Goodness Endures Through Every Turmoil

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

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

Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:

It has been reported in Shu’ab Al-Iman by Bayhaqi, may Allah have mercy upon him, from Abee Mas’ud Al-Ansari, may Allah be pleased with him, who stated: “A time will not come upon you except that the subsequent time will be worse than it.” The people said: “Indeed, there has been times when we had harvests (or earnings) in abundance and a time in which we did not have”. He said: “By Allah! I do not mean your times of abundance or scarcity, rather I mean the disappearance of knowledge or the scholars. Indeed, before you, there was Umar, may Allah be pleased with him;, then show me a time comparable to his?!”

Perhaps, it can be said concerning our current era, “Ibn Baaz was present, show us someone like him?” Nevertheless, good still exists. Although these statements (i.e. Abu Mas’ud’s statement) are transmitted, it is also important to mention the texts that convey reassurance, the people of virtue, and that good will remain, such as the saying of the Prophet:

“There will always be a group from my Ummah who will adhere to the truth; they will not be harmed by those who oppose them nor by those who betray them until the hour is established”.

This demonstrates that good will remain, and the likes of these narrations [i.e., the narration by Abee Mas’ud] are not intended to make a person despair and become hopeless; instead, it is intended for encouraging a person to turn to Allah and to be among the virtuous, even if they are few.

An Excerpt from “Sharh Risalah Al-Mughniyah Fis Sukut Wa Luzoom Al-Buyut. Audio Lessons 2

Liars in the Time of Tribulation: Those Who Appeared, Those Who Remain, and Those Yet to Come

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Shi'a, Sufis.

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

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

Amongst the different types of liars are the Dajajilah [i.e. those whose lies are accompanied with deception, beatification of the lies and tricks to convince the people], whom the Prophet, peace and blessings of Allah be upon him, spoke about, and the reality testifies to the truthfulness of that which this noble Messenger stated, because he never speaks out of his own desire. He, peace and blessings of Allah be upon him, said:

“The hour will not be established until two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, and until about thirty Dajjals and liars appear, and each one of them will claim that he is Allah’s Messenger, and until sound religious knowledge is taken away [i.e. due to death of rightly guided scholars], earthquakes will increase in number and time will pass quickly”. [Al-Bukhari]

The testimony in this hadith is the statement of the Messenger, peace and blessings of Allah be upon him, “Until about thirty Dajjals and liars appear, and each one of them will claim that he is Allah’s Messenger”. The Messenger said: “During the close approach of the hour there will be liars, so beware of them”.

Unfortunately, many people do not take this Prophetic advice in order to be cautious of the liars. There is a long hadith narrated by Thawban, may Allah be pleased with him, from Allah’s Messenger, peace and blessings of Allah be upon him, who said: “What I fear for you the most is the leaders of misguidance” until he said, “Indeed, there will be thirty liars in my Ummah and each of them will claim that he is a Prophet, but I am the seal of the Prophets and there no Prophet after me”.

The greatest trial will be that of the greatest Dajjaj whom all the Prophets warned against, and the one who warned against him the most was our Prophet, peace and blessings of Allah be upon him. The narrations regarding this are Mutawatir and its affair is well-known amongst the Muslims, but despite this, Allah’s Messenger stated that there is one more dangerous for the Ummah than Dajjaj. Sam’an, may Allah be pleased with him, said: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, mentioned Dajjal as something despised but also alarming, until we thought that he was in the stand of date-palm trees. When we came to Allah’s Messenger in the evening, he saw that (fear) in us, and said: “What is the matter with you?” We said: “O Messenger of Allah! You mentioned Dajjal this morning, and you spoke of him as something despised but also alarming, until we thought that he was in the stand of date-palm trees”. He said: “There are things that I fear more for you than the Dajjal. If he appears while I am among you, I will contend with him on your behalf, and if he appears when I am not among you, then each man must fend for himself, and Allah will take care of every Muslim on my behalf”. [Sahih Muslim 2933]

Amongst these Dajjals whom Allah’s Messenger warned against was Musaylimah – the Liar at Yamaamah – and Al-Aswad Al-Unsee who claimed prophethood, and as a result many Arabs left Islam. Allah destroyed them and others were destroyed, and their trial was ended by way of the swords of the companions of Allah’s Messenger. And amongst the liars who claimed prophethood was Mukhtar Bin Abee Ubayd Ath-Thaqafee, the liar about whom the Messenger said: “A liar will appear from Thaqeef a blood shedder”. [Sahih Muslim 2545] The liar was Al-Mukhtar and the blood shedder was al-Hajjaj. And from those who claimed prophethood was Al-Harith – the liar, and Ghulam Ahmad Al-Qadiyaanee Al-Hindee who has followers dispersed in the world and they claim that Prophethood is still ongoing. Every liar has other wicked liars connected to him – those similar to their Shaikh.

And from these liars in general was the Yahudi, the wicked Abdullah Ibn Saba, who falsely claimed to be Muslim and incited many of the rabble against the Rightly Guided Khalifah Uthmaan Bin Affan, may Allah be pleased with him, until he was martyred in that trial. He is the founder of the doctrine of the Rafidah (Shiites) and its filthy principles, and exaggeration regarding the status of the Prophet’s family until they deified them. Many of them declare Ali, may Allah be pleased with him, an object of worship and many of them say that Ali is the one whom the Prophet gave the authority of rulership after him. This is one of their lies! And that Ali will return to do such and such, meaning, he will kill AbuBakr and Umar, may Allah be pleased with them, and the five-hundred Khulafa of Banee Umayyyah and Banee Abbas. This wicked one [i.e. Ibn Saba] initiated the act of revilement against the companions of the Prophet and other matters related to the trial he initiated which the heretics promote and are firmly established upon, as well as the figureheads of the Rafidah- the liars. Thus, they fill the world with lies and slanders. Their religion is established on lies and misguidance.

And from those Dajjals (liars) are the figureheads of bidah and misguidance, such as Jahm Bin Safwan, the figureheads of the Khawarij, the Mutazilah, the Hululi Sufis and grave worshippers, such as Nidham Al-Mutazilee, Hallaj, the heretic, Ibn Arabi, the heretic, Ibn Sab’in, At-Tilimsaanee and other than them amongst the heretics – liars who hid within Islam, infiltrators within the ranks of the people of Tasawwuf. (This is) because the people of Tasawwuf were a fertile ground for these types of people amongst the heretics, just as the Rafidah are a spacious room for the heretics. Read below:

https://salafidawahmanchester.com/2019/04/a-brief-acquaintance-with-some-of-the-early-heretics-who-sought-to-corrupt-the-deen-and-failed-abdullah-bin-sabah-al-faraabee-ibn-sinaa-naseer-attoosee-and-others/

Amongst the liars in this era are the figureheads of the political groups, such as the secularists and Bathists (Arab Nationalists), and many of the people who carry alluring slogans in the name of Islam, such as Islamic socialism, Islamic democracy, the call to unity of religions and many other misguided claims made in the name of Islam. This takes place amongst groups that claim to elevate Islam very high and that they are established to return the Islamic Ummah to its past glory; however they increase the people in misguidance and darkness, and Allah’s Refuge is sought. This poses a more severe danger to the people and the youth, therefore it is obligated to the Muslims and the students of knowledge to be extremely cautious of all these types of people, warn the Muslims against their plots and plans, and unveil their secrets. [1]

Read detail article by Shaikh Abu Iyaad and Shaikh Abu Khadeejah [may Allah preserve them]:

Rafidi Shi’ah, Qadiani, and Sufi Propaganda Concerning the Arrival of the Mahdi, the Dajjaal and Eesa Ibn Maryam: http://www.dajjaal.com/liar/articles/kfqlm-rafidi-shiah-qadiani-and-sufi-propaganda-concerning-the-arrival-of-the-mahdi-the-dajjaal-and-eesa-ibn-maryam.cfm

The Anti-Christ DAJJĀL, the Return of the Messiah, JESUS Son of Mary and the Unleashing of Gog and Magog: https://www.abukhadeejah.com/dajjal-false-messiah-jesus-gog-magog/

Interpreting Current Events with Respect to the Signs of the Hour is the Task of Living Salafi Scholars – Not Social Media Influencers

[1]https://rabee.net/audio/%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%88%D8%A2%D8%AB%D8%A7%D8%B1%D9%87-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A9-%D9%88%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%A5%D8%B3%D9%84/

Salafi Ideologies – Brief Response to a Misconception of Ohad Merlin at Jerusalem Post

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Refutations, 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.

Allah, The Most High, said:

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ

They follow but presumption and what their souls desire. [1]

The Messenger, peace and blessings of Allah be upon him, said:

“Leave that which makes you doubt for that which does not make you doubt.” [2]

In an article published at Jerusalem Post on January 18, 2024, and updated the following day, the writer named a particular individual, and said that this person “also faces attacks from anti-Islamist actors who reject Salafi ideologies and based their disdain on his roles in several al-Qaeda offshoots”. [end of quote]

In this article, we are not going to address the conflict between that individual and his opponents, instead, our aim is to briefly clarify the term “Salafi/Salafiyyah”, and that linking either of them to the concept of ideology is a misconception. 

First, it is necessary to examine the definition of the term “ideology”. Whoever researches will find that ideology, is a form of social or political philosophy in which practical elements are as prominent as theoretical ones- a system of “ideas” that aspires both to explain the world and to change it; or a set of “opinions” or “beliefs” of a group or an individual. It can also refer to a set of “political beliefs” or a set of ideas that characterise a particular culture. Capitalism, communism, socialism, and Marxism are ideologies. Furthermore, even if social scientists define ideology in a broader sense to include religious beliefs, the Salafi says that religious beliefs are subjected to scrutiny as to to whether they were initiated by an individual without precedence or that that they were from a previous Scripture but corrupted. The basis of determining what beliefs or religious rites are correct or incorrect are the sources of the final infallible revelation – the Qur’an and Sunnah – as understood and practiced by the companions of the Prophet, peace and blessings of Allah be upon him.  

Second, every person with some knowledge of the infallible divine revelation- the Qur’an and Sunnah, as understood and implemented by the Sahabah – knows that the ideas of philosophy, theory, opinions, capitalism, communism, socialism, and Marxism originate from the inherently flawed nature of human thought. Thus, they are inherently debatable, with their inconsistencies and shortcomings clearly visible to everyone acquainted with them.

Third, as for “belief”, it may be either fabricated or innovated by individuals who stray from the teachings of the Prophets, or they may be rooted in the pure, infallible final revelation – the Qur’an and the Sunnah. Thus, when the word “belief” is mentioned without clarifying its foundation, it becomes ambiguous. This is why we scrutinise the language and terminology used by all intellectuals, and in particular more scrutiny is applied to the language and expressions of the well known anti-Islam ideologues, demagogues, journalists, or provocateurs when they seek to impose their flawed interpretations or judgments on the term ‘Salafi’ or ‘Salafiyyah’. 

The term ‘Salafi’ or ‘Salafiyyah’ can never be categorised as an ideology or a set of ideas, as these can be contested, debated, or labeled as right or wrong. Instead, Salafiyyah represents the path of infallible revelation—the Qur’an and Sunnah as understood and practiced by the companions of the Prophet, peace and blessings be upon him. Therefore, those who assert that ideology encompasses belief and then assess Salafiyyah by the same criteria as other beliefs either lack understanding of Salafiyyah and the path of a true Salafi, or have utilised ambiguous language – whether intentionally or unintentionally – that leads to an absurd and dangerous confusion. As it’s the norm in some cases with regards to writers who subscribe to different ideologies, they are genuinely confused about Salafiyyah and the path of a true Salafi, and perhaps Ohad is genuinely confused and misguided in this matter. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: 

“The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings, especially if they come in contact with a confused mind, so how about when desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allah] to keep your heart firm upon His Religion and not allow you to fall into this darkness. [3]

One of the core principles in Islam is the understanding that words or terms fall into two categories: those found in the Qur’an and Sunnah, which every believer is required to affirm, and those that are negated by Allah and His Messenger. The terms affirmed by Allah represent the truth, while those He has negated are also rejected as false, since Allah speaks only the truth and guides us along the right path. The terminology of Shariah is sacred, and it is essential for one to seek the accurate meanings intended by the Messenger to affirm what he affirmed and reject what he negated. It is our duty to believe in and testify to everything he has conveyed and to follow his commands. Regarding terms that do not appear in the Qur’an or Sunnah, and where the early scholars have not reached a consensus on their affirmation or negation, individuals are not obligated to side with those who affirm or deny them until their intended meanings are clarified. If the intended meaning aligns with the revelations and commands of the Messenger, it is accepted; if it contradicts his teachings, it is dismissed. [4]

Salafi ideology, or rather the notion of multiple Salafi ideologies, does not exist. What truly exists is Salafiyyah, a path rooted in the infallible teachings of the Qur’an and Sunnah, as understood and practiced by the Prophet’s companions. Any deviation from this path—whether in creed/belief, worship, or methodology—cannot be considered part of Salafiyyah, regardless of the claims made by various groups, individuals, or the author of the article in question. While innovations in religion are linked to ideologies, opinions and ideas of men, Salafiyyah is anchored in infallible divine revelation as understood by the Prophet’s companions. Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

Salafiyyah is to follow the path of pious predecessors – the Sahabah, the Tabiin and the virtuous generations. Allah, The Most High, said:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ

And the first to embrace Islam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. [at-Tawbah 100]

Allah, The Most High, said about the Sahabah:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ بِأَمۡوَٲلِهِمۡ وَأَنفُسِہِمۡ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَـٰٓٮِٕكَ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another – up to His statement:

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allah) they are of you.

Allah, Glorified be He and free is He from all Imperfections, said in Surah Al-Hashar:

لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(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. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrated to them, up until the statement of the Most High:

 وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ 

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith.

The Prophet, peace and blessings of Allah be upon him, said: “This ummah will split into seventy three sects; all of them will enter the fire except one. They said, ‘which is that (saved sects) O Messenger of Allah? He replied: ‘those who are upon that which I and my companions are upon today’”. [Footnote a] The Prophet said: “Adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa after me”.

Therefore, Salafiyyah is the methodology that has been obligated to us to follow and we are to abandon all other methodologies that are in opposition to it. The (people of Salafiyyah) are the saved sect- Ahlus Sunnah Wal Jama’ah, and they are the aided group till the Day of Judgement. May Allah include us amongst them.

However, ascription to this methodology requires knowledge of its fundamentals in order that the Muslim may adhere to it. [One is] required to have knowledge of the other methodologies that are in opposition to Salafiyyah in order to avoid them. Therefore, Salafiyyah upon the path of the pious predecessors has to be upon knowledge and clear sightedness. It is not enough for a person to ascribe himself to [Salafiyyah] while ignorant of it or being in opposition to it. For this reason, Allah said:

 وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ 

And also those who followed them exactly (in Faith)].

They follow based on knowledge- neither fall into extremism nor negligence. They neither exaggerate nor fail to give the matter its right like those who ascribe themselves to the Madhabs of the four Imams whilst being in opposition to them in creed and worship. And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other orientations towards extremism. This person is not a Salafi, rather he is named a khariji or a Mutazili. Or like the one who ascribes himself to the methodology of the Salaf, but utters the statements of the Murji’ah in the subject of Iman and Kufr. This is not Salafiyyah. Therefore, it is obligatory to pay attention to this matter and not to mix the Salafi methodology with the other methodologies that are in opposition to it, and then says, “All these methodologies are not from Islam”. This is reckless speech, an oppressive judgement and deception against the people. [5]

Finally, there is no such thing as a quietist or Jihadist categorisation of Salafiyyah or Salafis. Read here by Shaikh Abu Khadeejah- may Allah preserve him. https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

It is therefore important that the author seeks knowledge before making statements. The sincere seeker of truth must refer to the following links: http://www.salafis.com/index.cfm

What is Salafism? Read about the most important aspects of Salafiyyah- By Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/what-is-salafism-and-salafiyyah/

The Ideological Origins of Al-Qaeda: https://abukhadeejah.com/the-evils-of-modern-day-terrorism-and-its-roots-al-qaeda-isis-the-nusra-front-etc/

———————————————-

Footnote a:   https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/

[1]https://www.thenoblequran.com/q/#/verse/53/23

[2]https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt

[3] An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ 3/927

[4] An Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17

[5] An Excerpt from Al-Bayaan Li-Akh’taa Badil Kuttab. 2/173-174

Verse 52 Surah Al-An’am

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

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

Allah, The Most High, said:

لَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Al-An’aam. 52]

Meaning:

O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting -through their righteous deeds – the Face of Allah. You are not accountable for anything regarding the deeds of these poor people, but their account of deeds is with Allah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allah – those who place things in other than their right place.

at-Tafseer Al-Muyassar

War-Mongers and War-Profiteers Cannot Conflate Strategic Maneuvering with Treachery

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Refutations, Sahaabah, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Ka’b Bin Malik, may Allah be pleased with him, said: “When the Prophet, peace and blessings of Allah be upon him, intended to go on an expedition (against a people with whom there is no treaty and war was declared), he always pretended to be going somewhere else, and he would say, ‘War is stratagem'”. [1]

Imam at-Tabari, may Allah have mercy upon him, said: “To give a wrong impression – during war – through Mu’aaradah [i.e. making one’s statements or actions obscure (ambiguous) to mislead the opponent about one’s real plans] is allowed”. [2]

Ibn al-Arabi Al-Maliki, may Allah have mercy upon him, said, “Stratagem during war takes place through concealment and giving a wrong impression (to the opponent)”. [3]

The scholars unanimously agree that it is permissible to deceive the unbelievers (i.e. when a Muslim country declares war), but this is not permissible if it violates a covenant or an agreement that was made for a guarantee of safety. [4]

However, stratagem does not necessitate treachery. Abu Al-l Fayd, may Allah have mercy upon him, narrated that Sulaym Ibn Amir, may Allah have mercy upon him, reported that there was a peace treaty between Mu’aawiyah, may Allah be pleased with him and his father, and the Byzantines. He was marching towards their country and when the covenant came to an end, he would attack them. A man came on a horse, saying, “Allah is the Most Great! Allah is the Most Great! Let there be fulfillment and not treachery!” Mu’aawiyah sent for him and questioned him about that. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, “When one has a covenant with people he must not strengthen or loosen it until its term comes to an end or he brings it to an end in agreement with them”. He said, “So Mu’aawiyah returned with the people”. [5]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person and it will be announced that this is the treachery of this person, the son of this person”. [6]

[1] Sunan Abu Dawud. Hadeeth Number 2637

[2] Sharh Saheeh Muslim Vol 12. Page 40

[3] Fat-hul Baaree Sharh Saheeh Al-Bukhaaree. Vol 6. Pages 190-191

[4] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Dawud Vol 7. Page 214

[5] Sunan At-Tirmidhee 1580

[6]Saheeh Muslim. Hadeeth Number 1735

 

Reflections from Eight Ahadith on the Revelation of the Qur’an

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

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

 Hadith One:

Narrated Aa’isha- the Mother of the believers: The commencement of the (Divine) Revelation to Allah’s Messenger, peace and blessings of Allah be upon him, was in the form of good righteous (true) dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go into seclusion in the cave of Hira’ where he used to worship (Allah Alone) continuously for many nights before returning to (or his desire to see) his family. He used to take with him- on the journey- food for the stay and then come back to (his wife) Khadeejah, may Allah be pleased with her, to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira’. The angel came to him and asked him to read. The Prophet replied, “I do not know how to read.” The Prophet added, “Then the angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read?)’. Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the Name of your Lord, Who has created (all that exists). Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous.'” Then Allah’s Messenger returned with the Revelation and with his heart beating severely.

Then he went to Khadeejah bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told Khadeejah everything that had happened (and said), “I fear that something may happen to me.” Khadeejah replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity afflicted ones.” Khadeejah then accompanied him to her cousin Waraqah bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the Period of Ignorance became a Christian and used to write with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadeejah said to Waraqah, “Listen to (the story of) your nephew, my cousin!” Waraqah asked, “O my nephew! What have you seen?” Allah’s Messenger described whatever he had seen. Waraqah said, “This is the same one [who keeps the secrets i.e., angel Jibril (Gabriel)] whom Allah had sent to Mus, peace be upon him. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger asked, “Will they drive me out?” Waraqah replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day (when you will be turned out) then I would support you strongly.” But after a few days Waraqa died and the Divine Revelation was also paused for a while. [Al-Bukhari. Number 3]

 

Fawa’id: 

The subject matter in this hadeeth is about the beginning of the revelation that was revealed to the Messenger, peace and blessings of Allah be upon him, in Ramadan.

Surah Iqrah was the first part of the Qur’an revealed to him.

Jibreel, peace be upon him, used to bring the revelation to him.

Truthfulness of the Messenger, peace and blessings of Allah be upon him, prior to being sent as a Messenger. Khadeejah said to him, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones”.

The revelation sent down to the Prophets was well known to the scholars of the people of the scripture.

 How do we understand this hadith together with the hadith reported by Jabir, may Allah be pleased with him, in which it is mentioned that Surah Al-Mud-dath-thir was the first revealed surah? What is intended in the hadith reported by Jabir is that Al-Mud-dath-thir was the first Surah sent down as a command to the Messenger to warn (against Shirk, disbelief, disobedience) and call (to Tawheed, Iman, Islam), and Surah Iqrah (was the first Surah revealed to inform him that) he has been given the station of a Prophet.

One should give concern to the subject matter regarding knowledge of the revelation, and this is proven by Aa’isha’s dedication to the subject matter regarding how the revelation began.

 

Hadith Two:

 Aa’isha, may Allah be pleased with her, said: Al-Harith Bin Hisham, may Allah be pleased with him, asked Allah’s Messenger, peace and blessings of Allah be upon him: “O Allah’s Messenger! How is the Divine Revelation revealed to you?” Allah’s Messenger replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Revelation is the hardest of all and then this state passes off after I have grasped what is revealed. Sometimes the angel comes in the form of a man and talks to me and I grasp whatever he says.” Aishah added: Verily I saw the Prophet being inspired [divinely] and [noticed] the sweat dropping from his forehead on a very cold day as the Revelation was over. [Al-Bukhari. Number 2]

 

Fawa’id:  

The heaviness of the revelation on the Messenger, and this is affirmed by one of the explanations of the [i.e. by the scholars of Tafseer]: “Verily, We shall send down to you a weighty Word.” [Surah Al-Muzzammil. 5]

The Sahabah witnessed the state of the Messenger whilst the revelation was sent down to him.

Aa’isha’s statement “Verily I saw the Prophet being inspired (divinely) and (noticed) the sweat dropping from his forehead on a very cold day” shows that some of the Qur’an was revealed in winter and summer, as stated in a hadith reported by Umar, may Allah be pleased with him, who said that the Messenger said to him, “O Umar! Does this verse that is at the end of Surah An-Nisaa’, which was revealed in summer not suffice you? [i.e. regarding Al kalaalah – those who leave neither descendants nor ascendants as heirs] [Sahih Muslim. Number 567]

This hadeeth contains a refutation against the one [i.e. some of the orientalists, enemies of Islam] who say that the revelation received by the Prophet was as a result of epileptic fits, because the Sahaabah witnessed the (physical state of the Prophet) and did not see any of this [i.e. this false claim of these enemies of Islam].

 

Hadith Three:

Narrated Sa’eed bin Jubair, may Allah be pleased with him: Ibn Abbas, may Allah be pleased with him and his father, in the explanation of the Statement of Allah: “Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith.’ [Surah Al-Qiyamah. 16] said, “Allah’s Messenger used to bear the revelation with great hardship, and used to move his lips (quickly with the Revelation) .” Ibn ‘Abbas moved his lips saying, “I am moving my lips (in front of you) as Allah’s Messenger used to move his.” Sa’eed moved his lips saying: “I am moving my lips, as I have seen Ibn ‘Abbas moving his.” [Ibn ‘Abbas added], “So Allah revealed, ‘Move not your tongue concerning (the Qur’an, O Muhammad;) to make haste therewith. It is for Us to collect it and give you (O Muhammad the ability to recite it (the Qur’an), [which means that Allah will make him (the Prophet): remember the portion of the Qur’an which was revealed at that time by heart and recite it]. The Statement of Allah: ‘And when We have recited it to you [O Muhammad ; through JibrIl (Gabriel)] then follow you its (the Qur’an’s) recital’ (V.75:18) (means ‘listen to it and be silent’). ‘Then it is for Us (Allah) to make it clear to you’ – meaning then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah’s Messenger used to listen to Jibril whenever he came and after his departure he used to recite it as Jibril had recited it. [al-Bukhari’ Hadeeth Number 5]

 

Fawa’id:

The revelation of the great Qur’an.

The Messenger clarified (all matters regarding) the great Qur’an through recitation- clarified it by explaining its meanings, its application and how to act upon it. “And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to the people what is sent down to them, and that they may give thought. [An-Nahl. 44]

Jibreel was the one [whom Allah] entrusted with the responsibility to convey the revelation to the Messenger. “He [the Messenger – Muhammad] has been taught [this Qur’an] by one mighty in power [Jibrael (Gabriel)]. Dhu Mirrah [free from any defect in body and mind], Fastawa [then he (Jibrael – Gabriel) rose and became stable]. [An-Najm’ 5-6]

 One has to move his tongue when reciting the Qur’an.

 One of the etiquettes to be observed is that one should not be busy with anything else when listening to the recitation of the Qur’an.

 Allah, The Most High, guaranteed that the noble Qur’an will be protected and all of it was preserved in the Messenger’s heart.

 

Hadith Four:

Narrated Jundub bin Sufyan, may Allah be pleased with him: Once Allah’s Messenger, peace and blessings of Allah be upon him, became sick and could not offer his night prayer (i.e. Tahajjud prayers) for two or three nights. Then a lady [the wife of Abu Lahab] came and said, “O Muhammad! I think that your satan has forsaken you, for I have not seen him with you for two or three nights!” On that Allah revealed: “By the forenoon [after sunrise]; and by the night when it darkens [and stands still]; your Lord [O Muhammad] has neither forsaken you nor hates you.” [Ad-Duhaa. 1-3]

Al-Bukhari, may Allah have mercy upon him, said: “Chapter: The Statement of Allah: “Your Lord [O Muhammad] has neither forsaken you nor hates you.” [The Arabic word that is translated as ‘has forsaken you’ can be read in two ways: with emphasis [i.e. Wadda’aka] or without emphasis [i.e. Wada ‘aka]. The meaning of both is the same, [(your Lord) has (not) forsaken you]. Ibn ‘Abbas said: The Verse means: ‘He has not forsaken you, nor does He hate you.” [Al-Bukhari. Number 4950]

 

Fawa’id: 

 The revelation of the Qur’an.

 The revelation used to stop for some time.

 The subject matter regarding the revelation of the Qur’an was well known to the people.

Asbaab An-Nuzool – revelation of (parts) of the Qur’an to give a clarification (or explanation) due to a question that was asked or an event that took place.

In the Qur’an, there is that which was revealed due to (specific reasons or circumstances) and that which was revealed from the beginning without a specific reason.

The application of a verse [or verses] is not limited to the specific [reason or circumstances] for which it was revealed, rather it is applicable to other similar reasons and circumstances [i.e. its relevance and application to those other similar reasons and circumstances are  identified, clarified and explained by the upright and qualified scholars of Tafseer].

Surah Ad-Duhaa is a Makkan Surah [i.e. revealed in Makkah] and was revealed before the Hijrah [i.e. before the Messenger migrated to Madinah].

 

Hadith Five:

Abdullah bin Mas’ud, may Allah be pleased with him, narrated: The Prophet, peace and blessings of Allah be upon him, said to me, “Recite [the Qur’an] to me.” I said, “O Allah’s Messenger! Shall I recite [the Qur’an] to you while it has been revealed to you?” He said, “Yes.” So I recited Surah An-Nisaa’, till I reached the verse: “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [verse 41] He said, “Enough for now.” I looked at him and behold! His eyes were overflowing with tears. [Al-Bukhari. Hadeeth 5050]

 

Fawa’id:

To listen to the recitation of the Great Qur’an.

Permissible for the one listening to the Qur’an to say to the reciter, “Enough for now”.

 The virtue of Abdullah Bin Mas’ud.

 To know a specific verse of the Qur’an.

 The name given to the Surah – Surah An-Nisaa.

 To know the names of the Suras.

 

Hadith Six:

Ubaydullah bin Abdullih bin Utbah said: “Ibn Abbas said to me: ‘Do you know the last Surah of the Qur’an that was revealed in full?’ I said: ‘Yes’; “When there comes the Help of Allah and the Conquest.”[Surah An-Nasr]. He said: ‘You are right.'” And in another narration, [Ibn Abbas said]: “Do you know which Surah,” but did not say “the last Surah.” [Sahih Muslim 3034]

 

Fawa’id: 

Knowledge about revelation of the last sections [or parts] of the Qur’an.

 Knowledge about that which was revealed completely as one Soorah.

 Knowledge about a particular Surah.

 Ibn Abbas’s knowledge regarding the noble Qur’an.

 With regards to revelation of the Qur’an, some was revealed between three and seven verses, some in a number of verses, and some revealed completely such as Surah An-Nasr.

 

Hadith Seven:

Abu Dharr, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him, did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it. [Al-Musnad Imam Ahmad 21439] 

 

Fawa’id: 

Indeed, the Messenger clarified everything that the Sahaabah needed in relation to knowledge of that which is going to take place in future. Al-Mugheerah Ibn Shu’bah, may Allah be pleased with him, said: “Allah’s Messenger, peace and blessings of Allah be upon him,  stood amongst us for a long time and then informed us about what will take place in his Ummah until the Day of Judgement. Some of us remembered it, and some of us forgot it. [Al-Musnad Imam Ahmad 18224]

 The Messenger clarified everything that was unknown to the Sahaabah regarding the meanings of the [verses of the] Qur’an.

 The different levels of the Sahaabah in relation to their knowledge of the Messenger’s Ahadith.

 Knowledge regarding the different levels of the Mufassirun.

 

Hadith Eight:

Ibn Abbas, may Allah be pleased with him and his father, narrated: Allah’s Messenger, peace and blessings of Allah be upon him,  placed his hand on my shoulder and said, “O Allah! Grant him understanding in religion and teach him the interpretation of the Qur’an.” [Al-Musnad Ahmad 2397]

 

Fawa’id: 

Ibn Abbas’s knowledge in the subject matter of Tafseer of the Qur’aan.

The different levels of the Mufassirun.

 Explanation of the Great Qur’an by the Sahaabah. 

 

Source: An Excerpt from ‘Al-Arba’una Hadithan Fee Ulum Al-Qur’an. pages 5 – 121

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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.

One of the means of protecting Tawhid

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Shirk, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Aa’ishah, may Allah be pleased with her, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “May Allah curse the Jews and Christians [i.e. those amongst them who corrupted the religion of their prophets], because they took the graves of their Prophets as places of worship”. Then Aa’ishah said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”. [Al-Bukhari 1330]

Imam Muhammad Naasiruddeen Al-Albani, may Allah have mercy upon him said: 

The statement of Aa’Ishah clearly shows why the Prophet was buried in his house and that was to prevent the one who would build a Masjid over him. And it is not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the initial Islamic practice, because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah, may Allah have mercy upon him, stated in Al-Kawakib Ad-Daraaree that to be buried in the graveyards of the Muslims was more pleasing to Abu Abdillah (Imam Ahmad) than being buried in the houses, because it poses lesser harm to those who are alive [i.e. a safeguard against grave worship].

And if it is said, “The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)”, so we say, “Aa’ishah said that the Prophet asked to be buried in his house so that his grave is not taken as a place of worship, because he used to bury his companions at Al-Baqee (i.e. the graveyard) and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house, because he said: “The Prophets are to be buried where they die”. This protects [the place they are buried from too much noise] and distinguishes them from other people”. [1]  

The late Mufti of Saudi Arabia Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: Shrines are graves and the Prophetic tradition regarding this matter is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadith of Sa’d Bin Abee Waqqaas it is reported that the grave of the Prophet raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masajid and building domes, this is not permissible. According to the people of knowledge, this is evil, an innovation in religion and one of the means to Shirk. And due to this the Prophet stated in an authentic hadith:

“The curse of Allah is upon the Jews and Christians [i.e. those Jews who deviated from the pure message of Musa and those Christians who deviated from the pure message of the Messiah], because they took the graves of their Prophets as places of worship”

And in a hadith in Saheeh Muslim, the Prophet, peace and blessings of Allah be upon him, forbade from plastering graves, used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered, because indeed this is one of the means to Shirk – one of the means, because it may be exalted, invoked besides Allah and help sought from it, thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. It is incumbent that Muslims are warned against this and that they do not build over a grave – neither a Masjid nor other than it, neither a dome nor plastered, nor place lamps on them nor shrouded. All this is not permissible, rather it is from the means to Shirk…. [2]

Who Included The Grave of The Prophet In The Masjid?

 Shaikh Abdul Waahid Abu Khadeejah, may Allah preserve him, stated as follows: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that the Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H). [3]

[1] An Excerpt from Tahdheer As-Saajid Min Itti-khadh Al-Qubur Masajid. pages 14-15

[2] https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1. paraphrased

[3] https://www.abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/ ]

 

 

Witnessed in This Life or After Death, Victory Always Belongs to Truth and Sound Methodology

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

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

Imam Muhammad Ameen Ash-Shanqeetee, may Allah have mercy upon him, stated regarding the causes of weakness in the Ummah:

The Great Qur’an provides guidance on how to resolve this issue through the most suitable and upright path. Allah explained that the solution to this is related to turning to Him truthfully, one’s degree of faith in Him, and reliance upon Him. This is because Allah is All-Strong and All-Mighty, the Overwhelming and Absolute Subduer of everything, Who is never overcome. Consequently, it is impossible to prevail over someone who is truly an ally of Allah. One glaring example of this was during the Battle of the Confederates when the Muslims were under siege by the unbelievers. Allah says:

إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًا شَدِيدًا

When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. [Surah Al-Ahzaab. Ayaat 10-11]

Aside from the fact that the Muslims were cut off politically and economically at the time by everyone on Earth, consider the severity of this military siege and its effects on them! When you realise this, you should be aware that Allah said in Surah Al-Ahzaab the following as the solution to this enormous affair that ended this great difficulty. Allah says:

وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ وَمَا زَادَهُمْ إِلَّآ إِيمَٰنًا وَتَسْلِيمًا

And when the believers saw Al-Ahzaab (the confederates), they said: “This is what Allah and His Messenger (Muhammad) had promised us, and Allah and His Messenger (Muhammad) had spoken the truth, and it only added to their faith and to their submissiveness (to Allah). [Al-Ahzab. 22]

That enormous difficulty was ended by this perfect belief in Allah, great submission to Him, and dependence and reliance on Him. And in fact, Allah made clear the benefits of this treatment. Allah mentioned the fruits of this remedy, saying:

وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَٰرَهُمْ وَأَمْوَٰلَهُمْ وَأَرْضًا لَّمْ تَطَـُٔوهَا وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا

And Allah drove back those who disbelieved in their rage; they gained no advantage (booty, etc.). Allah sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). And Allah is Ever All-Strong, All-Mighty. And those of the people of the Scripture who backed them [the Quraish disbelievers] Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed (during the battle), and a group (of them) you made captives. And He caused you to inherit (as war booty) their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things. [Al-Ahzaab. 25-27]

This is how Allah supported them in their fight against their adversaries. They had no idea nor aware that they were aided by the wind and the angels. Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَآءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

O you who believe! Remember Allah’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [i.e. troops of angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever All-Seer of what you do. [1]

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

والحق منصور وممتحن

“The truth is both victorious and tested (or subjected to ordeal).”

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

Meaning: it is not victorious without trial; rather, it must be subjected to ordeal that makes it evident. There is no astonishment in this, for indeed it is the way of Allah- The Mighty and Majestic – so that through this Allah’s party (i.e. His allies) are distinguished from the party that wars against Allah. had not been for this, people would have been one single community (upon upright guidance), and Allah’s party would not have been distinguished from those who wage war against Him. And due to the reason that the truth is both victorious and subjected to ordeal, people become two groups. But whose is the final (praiseworthy) outcome? The final (praiseworthy) outcome is for the people of truth. Allah, The Most High, said:

إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ
يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection), the Day when their excuses will be of no profit to Zalimun (polytheists, wrong-doers and disbelievers in the Oneness of Allah). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire). [Ghafir 51-52]

The final (praiseworthy) outcome is for the people of truth. If it is not attained (or its occurence is not witnessed) in this world, it has a recompense in Allah’s presence. The final (praiseworthy) outcome is theirs in all cases- either in this world or in the Hereafter.

إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ

Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection).

Even though I say that victory is not the victory of an individual, but the victory of the path he follows. If it is that Allah has decreed for a person in this worldly life that he will die before witnessing victory- any victory that he may be attain, then indeed, he he will be victorous after that. His methodology will be victorious and established as long as it is the methodology that Allah has prescribed for His servants.

Due to this, we say that the Muslims’ victory after the death of the Messenger, peace and blessings of Allah be upon him, is a victory for the Messenger —is that not the case? Even though it (happened) after his death. What demonstrates this is that when Abu Sufyan informed Heraclius- the Emperor of the Rome – about the call to the truth which the Messenger, peace and blessings of Allah be upon him, adhere to, what did he say to Abu Sufyan? He said: “If what you say is true, he will reign over what is under my these two feet of mine.” But did the Messenger reign over what is under (Hiraclious) two feet (i.e. his Kingdom)?

The student said: Yes.

The Shaikh said: He (The Messenger) reigned over, but not by his personal self; rather, through his Shariah and methodology. [2]

[1] An Excerpt from ‘Adwaa Al-Bayaan Vol 3. pages 301-302

[2] https://alathar.net/home/esound/index.php?op=codevi&coid=129382#:~:text=%D9%8A%D9%82%D9%88%D9%84%20%D8%B1%D8%AD%D9%85%D9%87%20%D8%A7%D9%84%D9%84%D9%87%20%3A%20%22%20%D9%88%D8%A7%D9%84%D8%AD%D9%82%20%D9%85%D9%86%D8%B5%D9%88%D8%B1,%D8%A7%D9%84%D9%86%D8%A7%D8%B3%20%D8%B7%D8%A7%D8%A6%D9%81%D8%AA%D9%8A%D9%86%20%D9%88%D9%84%D9%83%D9%86%20%D8%A7%D9%84%D8%B9%D9%82%D8%A8%D9%89%20%D9%84%D9%85%D9%86%20%D8%9F

A Gift More Precious Than Wealth: The Virtue of Generosity Through Knowledge

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

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

In Madarij As-Salikin under the heading:

فصل : مراتب الجود

Imam Ibn Al-Qayyim, may Allah have mercy upon him, discussed generosity and its various levels, emphasising that to be generous with one’s knowledge is among the highest forms of generosity.

Being generous with knowledge is considered more virtuous than being generous with wealth, as knowledge is deemed more noble than wealth. Generosity with knowledge entails providing a detailed and comprehensive answer when someone inquires about religious matters, rather than just giving a sufficient response to meet their immediate needs.

He then proceeded to discuss his observations on Shaikh Al-Islam Ibn Taymiyyah concerning this matter, noting that when asked about a matter necessitating a ruling, he would, when possible, refer to the teachings of the four Imams, explain the reasons for their varying opinions, and highlight what carried more weight.

Additionally, he would bring up other matters about the topic that could potentially provide even greater advantages for the individual posing the question than the specific issue they inquired about.

Imam Ibn Al-Qayyim then mentioned an example in the Sunnah concerning this issue that the companions once inquired from the prophet, peace and blessings of Allah be upon him, about performing ablution with seawater. In response, he stated:

“Its water is purifying and its dead (animals) are lawful (to eat)”. [a]

Thus, the Prophet not only addressed their initial query but also generously provided them with something that they would be more in need of at certain times. [Madarij As-Salikin 2/43-44]

[a] Bulugh Al-Maram. Hadith 1. Book of Purification]