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Two reflections and two inescapable realities

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

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

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

A longing for the afterlife can only be fulfilled by refraining from the superfluous pleasures of the worldly life, and this abstention from such pleasures can be realised solely through two types of contemplation.

The First Contemplation: Reflect on the worldly life—its fleeting nature, (inevitable) disappearance, inherent inferior status, its hassles, ordeals, frustrations and troubles, and ultimately culminating in an inevitable conclusion marked by loss and remorse. Consequently, the individual pursuing such a life finds no protection from sorrow, both prior to and following its acquisition, nor after it has faded away. This constitutes the first reflection.

The Second Contemplation: Reflect on the Afterlife – its proximity, its inevitable arrival, its permanence, the dignity of the goodness and joy it encompasses, and the distinctions between it and this worldly life, as Allah, Glorified be He and free is He from all imperfections, said: [وَٱلۡأَخِرَةُ خَيۡرٌ۬ وَأَبۡقَىٰٓ  – Although the Hereafter is better and more lasting] [Al-A’laa. 17]

It is perfect and everlasting, whereas the (worldly life) is deficient and transient. If a person accomplishes these two reflections, they will naturally favour what sound reasoning dictates and avoid what should be eschewed. No one who is inclined to forgo an immediate gain and a readily available pleasure can do so unless their aspiration for something greater and more virtuous is more compelling, and the merits of the anticipated virtue are evident when compared to the immediate gratification. If an individual chooses what is deficient and will (ultimately) face extinction, it may be due to either the absence of awareness regarding the merits of the afterlife or a deficiency in the desire for that which is more virtuous. Both scenarios reflect a weakness in faith, intellect, and discernment. This is because the person who desires the worldly life, prioritizes it over the temporal world and is eager for it, either acknowledges the existence of something more virtuous and eternal or he does not acknowledge it. Should he choose not to acknowledge, he is entirely lacking in faith. Conversely, if he does acknowledge but fails to prioritize it, his reasoning is flawed, and he has made a poor decision for himself. These two are inescapable, as a servant of Allah cannot evade them. Prioritizing the worldly life over the hereafter stems either from a deficiency in faith or corruption of intellect, and often, both issues coexist within (an individual). As a result, the Messenger of Allah, peace and blessings be upon him, along with his companions, distanced themselves from the worldly things (which one can do without) and redirected their hearts away from them. The Prophet said:

“What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Ahmad 3701]

The Prophet said:

“What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea? Let him see what he brings forth”. [Muslim 2858]

Allah said:

نَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّہُمۡ قَـٰدِرُونَ عَلَيۡہَآ أَتَٮٰهَآ أَمۡرُنَا لَيۡلاً أَوۡ نَہَارً۬ا فَجَعَلۡنَـٰهَا حَصِيدً۬ا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِ‌ۚ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَتَفَڪَّرُونَ
وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. Allah calls to the home of peace (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path. [Yunus 24-25]

Allah [The Most High] said:

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمً۬ا تَذۡرُوهُ ٱلرِّيَـٰحُ‌ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ مُّقۡتَدِرًا
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf. 45-46]

Allah [The Most High] said:

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٌ۬ وَلَهۡوٌ۬ وَزِينَةٌ۬ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٌ۬ فِى ٱلۡأَمۡوَٲلِ وَٱلۡأَوۡلَـٰدِ‌ۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُ ۥ ثُمَّ يَہِيجُ فَتَرَٮٰهُ مُصۡفَرًّ۬ا ثُمَّ يَكُونُ حُطَـٰمً۬ا‌ۖ وَفِى ٱلۡأَخِرَةِ عَذَابٌ۬ شَدِيدٌ۬ وَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنٌ۬‌ۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَـٰعُ ٱلۡغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment. [Al-Hadid 57]

Allah [The Most High] said:

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٲتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِ‌ۗ ذَٲلِكَ مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱللَّهُ عِندَهُ ۥ حُسۡنُ ٱلۡمَـَٔابِ
قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٍ۬ مِّن ذَٲلِڪُمۡ‌ۚ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him. Say: “Shall I inform you of things far better than those? For the pious there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [Aal Imran. 14-15]

Allah [The Most High] said: [ وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا مَتَـٰعٌ۬ – And they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment]. [Ar-Rad. 26]

Allah [The Most High] said:

إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِہَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَـٰتِنَا غَـٰفِلُونَ
أُوْلَـٰٓٮِٕكَ مَأۡوَٮٰهُمُ ٱلنَّارُ بِمَا ڪَانُواْ يَكۡسِبُونَ

Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.); Those, their abode will be the Fire, because of what they used to earn. [Yunus 78]

Allah [The Most High] said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِ‌ۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأَخِرَةِ‌ۚ فَمَا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا قَلِيلٌ

O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. [at-Tawbah. 38]

Allah [The Most High] said:
أَفَرَءَيۡتَ إِن مَّتَّعۡنَـٰهُمۡ سِنِينَ
ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ
مَآ أَغۡنَىٰ عَنۡہُم مَّا كَانُواْ يُمَتَّعُونَ

Tell Me, if We do let them enjoy for years; And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. [Ash-Shu’ara 205-207]

Allah [The Most High] said: [وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّنَ ٱلنَّہَارِ يَتَعَارَفُونَ بَيۡنَہُمۡ‌ۚ – And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. [Yunus 45]

Allah [The Most High] said: [كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَ مَا يُوعَدُونَ لَمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّن نَّہَارِۭ‌ۚ بَلَـٰغٌ۬‌ۚ فَهَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلۡفَـٰسِقُونَ – On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)]. [Al-Ahqaf. 35]

Allah [The Most High] said:

يَسۡـٴَـلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَٮٰهَا
فِيمَ أَنتَ مِن ذِكۡرَٮٰهَآ
إِلَىٰ رَبِّكَ مُنتَہَٮٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخۡشَٮٰهَا
كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَہَا لَمۡ يَلۡبَثُوٓاْ إِلَّا عَشِيَّةً أَوۡ ضُحَٮٰهَا

They ask you (O Muhammad) about the Hour, – when will be its appointed time? You have no knowledge to say anything about it; To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it; The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. [An-Nazi’at’. 42-46]

Allah [The Most High] said: [وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُقۡسِمُ ٱلۡمُجۡرِمُونَ مَا لَبِثُواْ غَيۡرَ سَاعَةٍ۬‌ۚ – And on the Day that the Hour will be established, the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour. [Ar-Rum. 55]

Allah [The Most High] said:

قَـٰلَ كَمۡ لَبِثۡتُمۡ فِى ٱلۡأَرۡضِ عَدَدَ سِنِينَ
قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬ فَسۡـَٔلِ ٱلۡعَآدِّينَ
قَـٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلاً۬‌ۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ

He (Allah) will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little, if you had only known! [Al-Mu’munun 112-114]

Allah [The Most High] said:

يَوۡمَ يُنفَخُ فِى ٱلصُّورِ‌ۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ زُرۡقً۬ا
يَتَخَـٰفَتُونَ بَيۡنَہُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرً۬ا
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمً۬ا

The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces); In whispers will they speak to each other (saying): “You stayed not longer than ten (days).” We know very well what they will say, when the best among them in knowledge and wisdom will say: “You stayed no longer than a day!” [Taha. 102-104]

Allah’s Aid is sought and upon Him we place our reliance!

An Excerpt from Al-Fawa’id. page 148-152

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [44 of 80]

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, 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.

By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.

Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97

Sunni-Shia Divide – A brief rebuttal to David Ben Basat at the Jerusalem Post

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

As the (true) followers of the Prophets are characterised by their knowledge and commitment to justice, therefore, the discourse of the adherents of Islam and the Sunnah regarding disbelievers and those who engage in bidah must be grounded in knowledge and justice, rather than conjecture and desires. Due to this, the Prophet, peace and blessings of Allah be upon him, stated, “There are three types of judges; one will enter Paradise, while two will enter the fire. A man who knows the truth and judges accordingly will enter Paradise; a man who knows the truth yet judges contrary to it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. When it is case that one who adjudicates matters of wealth, life, and honour is (threatened with) entry into the fire for failing to be a just scholar, then, what about the one who renders judgments without knowledge, particularly ahlul bidah, who address issues of faith, the core tenets of Iman, and knowledge regarding Allah, His Names, Attributes, and Actions, as well as other profound matters of knowledge. [1]

This article serves as a brief response to the assertions made by David Ben-Basat, who sought to articulate his understanding of the distinctions between Sunni and Shia, at least as reflected in this above post of his at the Jerusalem Post. However, it is imperative to emphasise that a more fitting title would be “the Distinction Between Islam and the Beliefs of the Rafidah”. This distinction arises from the fact that the tenets and practices of the Rafidah religion diverge significantly from those of Islam.

David stated: The conflict between Sunni and Shia Muslims remains one of the central features shaping the political and religious dynamics of the Middle East.

Rooted in Islamic history since the 7th century, this divide has evolved into a broad political and ideological battle, exploited by regional powers such as Iran and Turkey to extend their influence, fueling clashes between the two sects. Islam is divided into two main branches: Sunni Muslims, who make up about 85% of the Islamic world, and Shia Muslims, who represent around 15%. [end of quote]

Response: The conflict between Islam and the religion of the Rafidah was first initiated by Abdullah Bin Sabah, a Jew from Yemen. Shaikh Shamsuddeen Al-Afghani, may Allah have mercy upon him, stated:

The enemies of Islam, recognising their inability to eradicate this religion (Islam), strategically infiltrated it with disbelieving agents- individuals who masqueraded as Muslims, aiming to sow confusion, trials, and tribulations, while promoting polytheism by elevating the status of the righteous and venerating their graves (through beliefs and practices) not sanctioned by Allah. Consequently, the Ummah faced trials stemming from the schemes of Abdullah Bin Saba, who asserted that Ali Ibn Abee Talib, (the Prophet’s cousin), deserved worship alongside Allah. The followers of Abdullah Bin Saba became known as the Saba’iyyah, and later as the Rawaafid (Shiites), Ismaaliyyah (Shiites), Nusayriyah (Shiites), among others within the Baatiniyyah sect. [Footnote a] They engaged in the veneration of graves and their occupants, constructing places of worship and shrines at these sites. Through such actions, they revived the corrupt practices of those (particular) Jews, Christians, and idol worshippers who strayed from the true path of the Prophets of Allah. This illustrates how the worship of graves emerged within this Ummah through the practices introduced by the Rawaafid (Shiites). [2] Read: http://www.islamagainstextremism.com/articles/bmfjr-a-brief-overview-of-the-doctrines-innovated-by-abdullah-bin-saba-al-yahudi-which-became-the-foundational-beliefs-of-the-sects-of-the-shia.cfm

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him, said:

The Saba’iyyun are the companions of Abdullah Bin Saba, who said to Ali, “You are.. you are”- meaning, “You are the deity”. Hafidh Adh-Dhahabi, may Allah have mercy upon him, said, “Abdullah bin Saba was from the extremists amongst the heretics- misguided and misguiding others”. Ibn Asakir, may Allah have mercy upon him, said, “He was originally from Yemen- a Jew who manifested Islam, travelled around the Muslim lands to turn them away from obedience to their leaders and to bring about evil between them, and he entered into Damascus for that reason”. Abu Ya’laa, may Allah have mercy upon him, reported in his Musnad from Al-Jalaas who said, “I heard Ali, may Allah be pleased with him, saying to Abdullah Bin Saba, “Indeed, there will be thirty liars at the approach of the hour and you are one of them”. Abdullah bin Saba had followers and they were called the Saba’iyyun. They believe that Godhead is with Ali. Indeed Ali burnt them with fire during his Khilaafah. And do not think that the followers of Abdullah Bin Saba have perished, (rather) there is that leader of misguidance -khumeini, who displays (so called) jealousy for Islam, yet he destroys its pillars. Some of the ignorant ones among the Ikhwan al-Muslimoon were deceived by Khumeini, and they used to mention him on the pulpits; but when the Book titled: Jaa’a Dawrul Majoos appeared, they were shaken. They kept quiet and did not praise Khumeini. Perhaps the Muslims will take a lesson from the story of Abdullah Bin Saba and be warned against the machinations and filth of the Rafidah because their call is based on deception.[3]

Furthermore, the assertion that Islam is bifurcated into two primary branches is fundamentally erroneous. The essence of the religion remains unified; guidance stands apart from misguidance, and truth is clearly delineated from falsehood. Therefore, any notion of division within the faith is unfounded. It is, in fact, those who have strayed from the righteous path who have caused fragmentation. Conversely, those who faithfully adhere to the authentic teachings of Islam remain united in their belief and methodology. It is imperative for those who have deviated from the true teachings of the Qur’an and Sunnah to renounce their misguidance and return to the path of truth. Thus, anyone who innovates into the religion is rebutted and he is guilty of splitting. Al-Allamah Zaid Bin Hadi Al-Madkhali [may Allah preserve him) said:

The innovator in religious matters is the cause for the splitting, because splitting is connected to innovation in religion and unity is connected to the Sunnah. The obligation of refuting an opposer of the truth is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear, so (in this case) Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against an innovator in religious affairs and one who opposes the truth”. [4] For further insights on the various sects, please read below:

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

David said: Conservative Sunni rhetoric often regards Shias as heretics and even infidels, citing accusations like those against Aisha, the wife of the prophet Mohammed, of betrayal and attributing superhuman qualities to Shia imams, elevating them to a status comparable to that of the prophet himself. [end of quote]

Response: It is essential to recognise that dismissing the judgments against the Rafidah as mere rhetoric is a grave error, rooted in either misguidance or ignorance. These judgments are not mere expressions of persuasive language or the artful manipulation of words; they do not stem from the superficial techniques employed by rabble-rousers, demagogues, ideologues, or Zionists, nor do they represent eloquent discourse devoid of substance. Such a characterisation is more fitting for those who have introduced innovations into the sacred teachings of the Prophets, subsequently deriving their conclusions from these alterations. This path is reminiscent of those who strayed from the righteous ways of the noble Prophets Musa and Isa, peace and blessings of Allah be upon them, as well as those who have introduced erroneous beliefs and practices, including the Rafidah and the Khawarij. Rhetoric, therefore, is more aptly associated with these groups than with the judgments rendered by the upright scholars of Islam, which are firmly anchored in the infallible verses of the Qur’an and the authentic Sunnah of the Prophet Muhammad, peace and blessings of Allah be upon him.

Furthermore, David’s stance raises questions about his honesty; he is either misrepresenting Ahlus Sunnah as those who unjustly accuse the Rafidah or he is exercising unnecessary caution due to his lack of understanding of Rafidah beliefs, leading him to label valid refutations as rhetoric and accusations. Regardless of David’s intentions, if the Rafidah come across his statements, they might either appreciate his assistance in their Taqiyyah or regard him as poorly informed. The Rafidah are well known for disparaging Aa’Isha, may Allah be pleased with her, and their contempt for most of the Prophet’s companions, all while deifying the Prophet’s family—a belief innovated for them by the Yemeni Jew Abdullah Bin Saba. [Footnote c]

David stated: Sunni conservatives base their views on classical fatwas, such as those by 13th-century theologian Taqi al-Din Ibn Taymiyyah, who declared Shias/Shi’ites to be more heretical than Jews, Christians, and idolaters, likening them to the Crusaders and Mongols of his era. These ideological differences have spiraled into political struggles, with each side vying to dominate the region’s key states. [end of quote]

Response: David’s statement clearly highlights his ignorance of the topic at hand. Indeed, scholars who lived centuries before Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him and all of them, denounced the Rafidah and labeled them as heretics. Some even went so far as to declare the Rafidah as disbelievers, asserting that their beliefs are deemed apostasy, polytheism, and disbelief according to the teachings of the Qur’an and Sunnah. Since Abdullah Ibn Saba concocted the beliefs and methodology of the Rafidah, the erudite scholars from each generation prior to Shaikh Al-Islam Ibn Taymiyyah have confronted the Rafidah. Here are some significant examples.

Alqamah Ibn Qays An-Nakha’i [62AH], may Allah have mercy on him, a student of the Sahabi Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Indeed, this Shia sect has exaggerated in their veneration of Ali, may Allah be pleased with him, just as the Christians have exaggerated in their veneration of Jesus, son of Mary, peace and blessings of Allah be upon him.” [5]

Talhah Ibn Musarraf [112 AH], may Allah have mercy on him, said:

“The women of the Rawaafid are not to be married, nor are their sacrifices permissible to eat, for they are people of apostasy.” [6]

Imam Malik Ibn Anas [179AH], may Allah have mercy on him, stated:

“Those who insult the companions of the Prophet, peace and blessings of Allah be upon him, do not have a share or portion in Islam.” [7]

Imam Malik also said:

“Whoever insults the companions of Allah’s Messenger, peace and blessings of Allah be upon him, has no right to the spoils of war. Allah, the Exalted, said:

[للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلاً من الله ورضواناً – (And there is also a share in the booty) for the poor emigrants who were expelled from their homes and their properties, seeking the bounty of Allah and His pleasure]. These are the companions of Allah’s Messenger who emigrated with him. Then Allah said: [والذين تبؤوا الدار والإيمان- And those who, before them, had homes (in Al-Madinah) and had adopted the faith]. These are the Ansar. Then Allah further stated:

[والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان – And those who came after them, say, “Our Lord! Forgive us and our brethen who have preceded us in Faith].

The spoils of war are for these three groups. Therefore, whoever insults the companions of Allah’s Messenger, peace and blessings of Allah be upon him, does not belong to any of these three groups and has no right to the spoils. [8]

Imam Abu Yusuf, may Allah have mercy upon him, the student of Imam Abu Hanifah, may Allah have mercy upon him, said: “I will not pray behind a Jahmi, nor a Rafidi, nor a Qadari.” [9]

Imam Ash-Shafi’i, may Allah have mercy upon him, said:

“I have not seen anyone among the people of vain desires more deceitful in their claims or more prone to false testimony than the Rāfidah.” [10]

Imam Muhammad Ibn Yusuf Al-Firyabi [212AH], may Allah have mercy on him, said:

“I see the Rāfidah and the Jahmiyyah as nothing but heretics.” [11]

Imam Al-Qasim Ibn Sallam [224AH], may Allah have mercy on him, said:

“I have interacted with people and engaged with the scholars of theological rhetoric, yet I have never encountered a group more repugnant, more despicable, weaker in argument, or more foolish than the Rawaafid. During my tenure as a judge in the border regions, I expelled three individuals from among them: two Rawaafid and one Jahmi, asserting that individuals like you should not reside among the inhabitants of the borders.” [12]

Imam Ahmad Ibn Yunus [227AH], may Allah have mercy on him, said:

“We do not consume the sacrifice of a man who is a Rafidi, for in my view, he is an apostate.” [13]

Imam Abu Zur’ah Ar-Razi [264 AH], may Allah have mercy on him, said:

“If you see a man disparaging any of the companions of Allah’s Messenger, peace and blessings of Allah be upon him, know that he is a heretic. This is because for us the Messenger is truth and the Qur’an is the truth. The Qur’an and the Sunnah have been conveyed to us by the companions of Allah’s Messenger. Those who seek to undermine our witnesses aim to invalidate the Book and the Sunnah, and it is more appropriate to disparage them; they are indeed heretics.” [14]

Abdur Rahman Ibn Abi Hatim, said that he inquired of his father, Abu Zur’ah, regarding the path of the Sunnah and the beliefs which the scholars have encountered in all regions. Among their remarks was: “Indeed, the Jahmiyyah are disbelievers, and the Rafidah have rejected Islam.” [15]

Imam Al-Barbahari [329AH], may Allah have mercy upon him, said:

“Be aware that all deviant beliefs are reprehensible, leading to violence. The most despicable and heretical among them are the Rāfidah, the Mu’tazilah, and the Jahmiyyah, for they seek to lead people towards negation (of Allah’s Attributes) and heresy.” [16]

Imam Ibn al-Jawzi [597], may Allah have mercy upon him, said:

“The excessive veneration of the Rāfidah for Ali, may Allah be pleased with him, led them to fabricate numerous hadiths extolling his virtues, many of which are detrimental and offensive to him. They have also introduced various jurisprudential opinions that are innovations in religion that contradict consensus. In numerous issues, which would require extensive elaboration, they have violated the consensus, and Satan has deceived them into fabricating these claims without relying on authentic sources or sound analogical reasoning. The repugnant (beliefs and practices) of the Rāfidah are too numerous to count.” [17]

The above are very few verdicts of the scholars, including the students of the Sahabah, throughout various generations that oppose the heretical Rafidah before the time of Shaikh al-Islam Ibn Taymiyyah. Therefore, David ought to have conducted his research with integrity or chosen to avoid revealing his ignorance, as the adage states: “Silence beautifies the scholar and hides the ignorance of the ignoramus.”

David said: IRAN, AS the Shia stronghold, sees itself as the ideological leader of Shia Muslims worldwide. Since the Islamic Revolution of 1979, it has sought to expand its influence by creating a “Shia crescent” that includes Iraq, Syria, and Lebanon, and the Houthis in Yemen. However, Iran’s heavy investment in supporting Bashar al-Assad’s Alawite regime in Syria has largely gone to waste, undermining its efforts. [end of quote]

Response: The term Shia Muslim remains a myth until the reality is established. Thus, we’ll quote a clarification by Al-Allamah Rabee in that regard. The Shaikh was asked: Our Shaikh, may Allah preserve you. The questioner says: What is the ruling on the common people of the Rawafid and how do we deal with them?

The Shaikh replied: The questioner differentiates between the common people and other than them. This is a good approach. The common people who neither speak ill of the wives of Allah’s Messenger, peace and blessings of Allah be upon him, nor do they declare the companions to be disbelievers, nor do they believe that the Qur’an is distorted; however, they have some Rafd [i.e. beliefs of the rafidah] and some hatred for the companions without declaring them disbelievers and what is similar to (these deeds), these ones are misguided innovators in religious matters and we do not declare them disbelievers. (But) whoever joins their heretics in declaring the companions of Muhammad, peace and blessings of Allah be upon him, to be disbelievers, speaking ill of the wives of Allah’s Messenger, and the filthy belief that the Qur’an has been distorted, and that there is an addition and deficiency in it, this (person) is a disbeliever similar to the disbelievers of the Yahud and Nasara. There is no distinction between their common people and their scholars (in this affair).

Then the Shaikh was asked: How do we deal with them? He replied: Answer: If dealing with them is with regards to a worldly affair—business transactions and what is similar to that— it is permissible to trade with a Jew, a Christian and a Rafidi. However, as for co-operating with them in issues of religion, no. [وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ – Do not help one another in sin and transgression. [5:2] Instead, their scholars and callers are boycotted and they are warned against. [18]

It is evident, upon careful consideration of the preceding facts, that the so-called Islamic revival in Iran under Khomeini was, in truth, a mere Rafidah revolution. This upheaval elevated the Rafidah and their beliefs, which diverge significantly from true Islam. Khomeini and his fellow Rafidah leaders can be characterized as disbelievers and heretics. Allow me to elaborate:

 

Ayat Al-Shaytan Khomeini: Seeking Aid From the Dead (And Stones and Mud) Is Not Shirk

http://www.ikhwanis.com/articles/jmfhm-ayat-al-shaytan-khomeini-seeking-aid-from-the-dead-is-not-shirk.cfm

Reality of The Rafidah – By Al-Allaamah Salih Al-Fawzan and Al-Allamah Rabee

Footnote a:
http://www.shia.bs/series/the-founder-of-the-shia-sect-is-abdullah-bin-saba-al-yahudi.cfm

Footnote b:
https://www.aqidah.com/creed/articles/oeotc-glimpses-into-the-splitting-of-the-muslim-ummah-part-1.cfm
https://www.aqidah.com/creed/articles/vqlrf-the-splitting-of-the-muslim-ummah-part-2.cfm
https://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm
https://www.aqidah.com/creed/articles/flqoi-the-splitting-of-the-muslim-ummah-part-4.cfm

Footnote c:

http://www.shia.bs/series/doctrines-of-the-shia-from-their-own-words-and-books.cfm

http://www.shia.bs/articles/tyxepnv-a-glimpse-upon-core-rafidi-doctrines-the-devils-deception-of-the-shia.cfm

https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

http://www.shia.bs/articles/tzwqsen-the-virtues-of-aaishah-al-siddiqah-daughter-of-abu-bakr-part-1.cfm

http://www.shia.bs/articles/bjjffuj-the-virtues-of-aaishah-al-siddiqah-daughter-of-abu-bakr-part-2.cfm

http://www.shia.bs/articles/hofiyav-the-virtues-of-aaishah-al-siddiqah-daughter-of-abu-bakr-part-3.cfm

[1] Al-Jawab As-Sahih 1/107-108]

[2] Juhud Al-Ulama Al-Hanafiyyah Fee Ibtal Aqaa’id Al-Quburiyyeen 1/19-25

[3] An Excerpt from Ilhaadul Khumeini Fee Ardil Haramayn. Pages 125-140

[4] Al Ajwibah Al Mukhtasar Alaa As’la Al-Ashrah. p.43-44

[5] As-Sunnah 2/548 By Abdullah Ibn Imam Ahmad

[6]Al-Ibanah As-Sughra page 161 By Ibn Battah

[7] Al-Ibanah As-Sughra 162 and As-Sunnah 1/493 by Al-Khallal

[8] Sharh Usul Al-Ittiqad 7/1268-1269

[9] Sharh Usul Al-Ittiqad 4/733

[10] Sharh Usul al-Ittiqad 8/1457

[11] Sharh Usul Itiqad 8/1457

[12] As-Sunnah 1/499 by Al-Khallal

[13] Sharh Usul Al-Ittiqad 8/459

[14] Al-Kifayah 49

[15] Sharh Usul Al-Ittiqad 1/178

[16] Sharh al-Sunnah. 54

[17] Talbis Iblis. 136-137

[18] Adh-Dhari’ah ilaa Bayan Maqasid Kitab Ash-Shariah 3/595

People who fully and truly understood the great significance of time

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

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

Allah, The Exalted, said:
وَٱلْعَصْرِ
إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://www.thenoblequran.com/q/#/sura/103/1

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

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and the alternation of night and day under the Decree of the All-Mighty, the All-Knowing, are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord [The Exalted]- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom [free is Allah from all imperfections, faults, deficiencies, shortcomings]. So, Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [1]

Al-Hasan al-Basri, may Allah have mercy on him, stated:

Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. [2]

Aasim ibn Sulayman Al-Ahwal, may Allah have mercy on him, stated:

While I was asking Fudayl Ar-Raqaashee, may Allah have mercy upon him, he said: “O you! Do not let the multitude of people distract you from your own self, for the matter will ultimately reach you without them. Do not say: ‘I will go here and there to let the day pass,’ because it is specified for you (i.e. you dont have unlimited time in this world)”. [3]

Abu Sulayman Ad-Darani, may Allah have mercy upon him, said:

If a sane person were to weep for the remainder of their life solely for the pleasures of obedience they have missed, then it would be appropriate for them to mourn what has passed until their death. [4]

Imam Ataa Bin Abi Rabah, may Allah have mercy upon him, said:

Indeed, those who came before you (i.e. the pious predecessors) hated excessive speech, considering anything beyond the recitation of the Holy Quran, the promotion of good, the prohibition of wrongdoing, or speaking about one’s essential needs for livelihood as superfluous. Do you not acknowledge that “Indeed, there are guardians over you, noble recorders” [Al-Infitar: 11] and “On the right and on the left, there are watchers; not a word does he utter but there is a vigilant observer” [Q: 17]?

Would any of you not feel ashamed if the record of your day’s utterances were laid bare, revealing that much of it pertains neither to your religious nor worldly affairs? [5]

Abu Al-Walid al-Baji, may Allah have mercy on him, said:

If I possess certain knowledge that my entire life is but a fleeting moment, why should I not be prudent with it and dedicate it to righteousness and obedience? [6]

Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:

There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. [7]

Imam Ibn Aqeel, may Allah have mercy upon him, said:

It is not permissible for me to waste even an hour of my life. Even when my tongue is unable to engage in revison or discussion, and my eyes are unable to read, I engage my mind during moments of rest. I do not rise until I have conceived ideas worthy of being written down. [8]

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

O you whose breaths are a specified (number until death arrives) and whose deeds are observed, how can one spend precious life in pursuit of base desires? [9]

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

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote b] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. [10]

Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:

I have encountered many individuals who do not comprehend the essence of life. Among them are those whom Allah has blessed with abundant wealth, allowing them to avoid the need for work, while he spend most of their day in the marketplace, merely watching others, oblivious to the numerous vices and wrongdoings around him. Others occupy their time with games of chess, while some engage in endless discussions about rulers, the increase and decrease of prizes of goods, and other matters. This led me to understand that only those whom Allah has guided and inspired to seize the opportunities of well-spent time truly appreciate the value of life and the significance of their moments of well-being. [11]

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

It is befitting a vigilant servant of Allah that he does not allow a single moment to pass without engaging in good deeds, for each moment is a treasure. One must prepare a response for every action, as questioning is inevitable. It is essential to be ready for the journey that may come unexpectedly, and to be mindful of one’s actions both in private and in public. Every word spoken is heard, every glance is seen, and every thought is known. The paradise is adorned in the heavens today, while the fire is kindled beneath the earth, the grave is soon to be dug, and the two angels are positioned on either side. The records are being filled with either good or evil. Therefore, seize your health in this fleeting time before it is no longer available, and invest in the eternal abode by reducing your attachment to the transient world. Be cautious not to neglect your own soul, for a believer is a captive in this world, striving for liberation. Let not a moment pass without performing good, with even the least of actions. Safeguard your sight and silence your tongue, for if they are unbarred, desires may plunder the goodness within your heart. Compete with the virtuous in their deeds, as wise individuals agree that comfort cannot be attained through ease. Consider the fleeting pleasure of Adam’s bite and the hardship endured by Yusuf. Be wary of mingling with the people of this age, for their nature can corrupt the habits of those who associate with them. Instead, seek companionship with the righteous by learning about their circumstances. Engage with the Quran through contemplation in solitude, and prepare your provisions for the journey ahead before you are caught off guard, leaving you with nothing but regret. [12]

Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:

“I have observed that habits have dominated people in the squandering of time. They engage in visits that lead to conversations of gossip and devoid of benefit, resulting in the least of which is the loss of time. The forefathers used to warn against this. It is essential to understand that time is too precious to waste even a moment of it; how many hours does a person squander, missing out on abundant rewards? To seize time effectively, one should seek solitude and isolation whenever possible, limit interactions to greetings or essential matters, and minimise eating, as excessive consumption leads to prolonged sleep and the loss of nights. [Footnote a] Those who reflect on the lives of the righteous predecessors and believe in the rewards will recognise the truth of what I have mentioned. [13]

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

Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. [14]

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

Every moment of life is a precious jewel, capable of purchasing an endless treasure of eternal bliss. Squandering these moments, or using them to acquire what leads to one’s own ruin, constitutes a significant loss that only the most ignorant, foolish, and least rational individuals would permit. The true nature of this loss will only become apparent on Yawm at-Taghabun [The Day of Mutual Loss and Gain (The Day of Judegement)]. Allah said:

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنّ بَيْنَهَا وَبَيْنَهُ أَمَداً بَعِيداً

On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His Punishment) and Allah is full of Kindness to the (His) slaves. [Aal Imran 30] [15]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [16]

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] [17]

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Footnote a: This matter has its detail elsewhere. Read

https://salafidawahmanchester.com/2023/05/02/allah-loves-a-slave-who-is-pious-self-sufficient-and-unnoticed/
https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

Footnote b: Stop the movement of the sun so that time does not elapse

[1] An Excerpt from “at-Tibyaan Fee Aqsaam Al-Qur’aan”. 83-88

[2] Hilyah Al-Awliya 2/139

[3] Hilyah Al-Awliyaa 3/102

[4] Hilyah Al-Awliya 9/275

[5] Hilyah Al-Awliya 3/314]

[6] Tartib al-Madarik 8/125

[7] Az-Zuhd Al-Kabir. 294

[8] Dhai Tabaqat Al-Haanabilah 1/145]

[9] Al-Mudhish 553

[10] Saydul Khatir 34

[11] Saydul Khatir 241

[12] Tanwir Al-Ghabash 251

[13] Aadab Ash-Shar’iyyah 3/474 by Ibn Muflih- may Allah have mercy upon him.

[14] Al-Fawaid. p44

[15] Ighatha Al-Lahfan 89

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

[17] https://salafidawahmanchester.com/2019/03/12/shuraih-al-qaadhiys-thankfulness-when-afflicted-with-a-calamity/

Four categories of people and their knowledge of two opposite paths

Written by Abdullah Jallow on . Posted in History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, 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 Exalted] said:
وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

Imam Ibn Kathir, may Allah have mercy upon him, said:

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

“And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah [Glorified be He] loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180

Salafi Ideologies – a brief reminder to Ohad Merlin

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

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

Allah, The Exalted, 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, noting that this person “also faces attacks from anti-Islamist [refer to footnote a] actors who reject Salafi ideologies and based their disdain on his roles in several al-Qaeda offshoots”. [end of quote]

It is essential to examine the definition of the term ideology. 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. Very often ideology refers to a set of political beliefs or a set of ideas that characterize a particular culture. Capitalism, communism, socialism, and Marxism are ideologies.

First, the ideas of philosophy, theory, opinions, capitalism, communism, socialism, and Marxism originate from the inherently flawed nature of human thought. Consequently, they are inherently debatable, with their inconsistencies and shortcomings clearly visible to everyone acquainted with them.

Second, 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, as comprehended and practiced by the Prophet’s companions. Thus, when the word “belief” is mentioned without clarifying its foundation, it becomes ambiguous. Therefore, it’s essential to scrutinise the language and terminology used by ideologues, demagogues, journalists, or provocateurs when they seek to impose their flawed interpretations or judgments on Salafiyyah. 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 revelation—the Qur’an and Sunnah as understood and practiced by the companions of the Prophet, peace and blessings be upon him. Those who assert that ideology encompasses belief and then assess Salafiyyah by the same criteria as other beliefs either lack understanding of Salafiyyah or deliberately use ambiguous language to sow confusion. 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 interpreted and practiced by the Prophet’s companions. Any deviation from this path—whether in 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 divine revelation as understood by the Prophet’s companions. Therefore, it is essential for the author to seek knowledge before making statements.

The sincere seeker of truth must refer to the following links:
Salafis.Com | The Salafi Call and Methodology
http://www.salafis.com/index.cfm

What is Salafism? Read about the most important aspects of Salafiyyah
https://abukhadeejah.com/what-is-salafism-and-salafiyyah/

https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

The Ideological Origins of Al-Qaeda & ISIS – By Shaikh Abu Khadeejah and Shaikh by Abu Iyaad
https://abukhadeejah.com/the-evils-of-modern-day-terrorism-and-its-roots-al-qaeda-isis-the-nusra-front-etc/

—————————————————

Footnote a: https://salafidawahmanchester.com/2024/12/07/political-islam-and-islamists-the-manipulation-of-terminology-by-ideologues/

[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

The Victorious Group

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The Prophet, peace and blessings of Allah be upon him, said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgement]”. [Al-Bukhari]

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This Taa’ifah (Group) can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah (The Victorious Group), even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah, until the command of Allaah comes to pass (i.e. the Day of Judgment]. “They will not be harmed by those who forsake them”. Amongst the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and that He will establish the truth for the one who aids the truth and call to it, even if evil is rife. There will be those who adhere to good, call to it and spread it amongst the people. Not all the Ummah will be misguided, rather, some will remain upon truth, but they might be strangers, as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as a strange thing and it will return as a strange thing, and glad tidings to the strangers”. They asked, “Who are the strangers O Messenger of Allah?” He said, “They are those who will be upright when the people become corrupt”.. and in another version of this hadith “Those who rectify what the people have corrupted”. These are the strangers because the majority of the people oppose them, belittle, forsake and keep away from what they are upon, but this will not harm them. “They will never be harmed by those who forsake them nor by those who oppose them”. Allah will make them remain so that His Proofs remain amongst the creation until the end of time.

This group maybe in the East, the West, or the North etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allah. Alhamdulil laah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’an and sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafsir, hadith and its explanation, the Aqeedah of the pious predecessors and that which they were upon. Alhamadulil laah at present we are upon a correct path, a sound methodology and straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it.

Paraphrased: https://youtu.be/5T4j_gPQMVc?si=3PI_CCDm7Twe_cKf

Islamic Awakening

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', 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

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

All the praises and thanks be to Allah- the Lord of the worlds- and may peace and blessings be upon our Prophet Muhammad, his family and companions. To proceed: The Islamic Awakening did not originate in recent times; rather, it traces back to the moment Allah sent His Prophet, peace and blessings be upon him, with the message of Islam, and people entered it in crowds and groups. All praise be to Allah, good has persisted within the Ummah, as the Prophet stated, “There will always be a group among my Ummah that (remains) steadfast in the truth. They will not be harmed by those who abandon them or oppose them until Allah’s command uis established (i.e. the Day of Judgement). Despite the ongoing struggle between truth and falsehood, there have consistently been advocates for the truth and their supporters, adhering to the correct methodology. Throughout history, the Ummah has never been entirely dormant or misled to the extent that a faction could claim a distinct identity, such as “Islamic Awakening,” because this would imply that the entire Islamic World was misguided prior to their emergence. This contradicts the Prophet’s statement that “There will always be a group among my Ummah that remains manifest in the truth,” as well as his statement “My Ummah will never unite upon misguidance.”

Indeed, this (revival) is praiseworthy and safe from criticism when it is based on the methodology of the righteous callers and the pious predecessors, grounded in the Book of Allah, the Sunnah, and the path of the pious predecessors of this Ummah – free from associations that contradict the methodology of the pious predecessors. The primary objective should be to gain knowledge of the truth in order to act upon it and promote it, as well as to recognize falsehood to avoid it and caution others against it. This endeavor should not be motivated by a desire for leadership, dominance, insurrection against the main body of Muslims united behind a ruler, or disobedience to Muslim rulers. Such an approach does not align with the correct methodology of Dawah or that of the pious predecessors; instead, it is the methodology of the Khawaarij and the Mutazilah, groups that have strayed from the teachings of the Qur’an, the Sunnah, and the path of the early Muslims. These groups have been a source of shame in Islamic history and a detriment to the Ummah. We beseech Allah to guide the misguided Muslims towards the right path. [An Excerpt from “Al-Bayaan Li-akhtaa’i Badil Kuttaab pages: 29-30. Slightly paraphrased]

Visit:

https://www.kharijites.com/kj/

http://www.mutazilah.com/authors/Abu.Iyaad.cfm

Perfect shyness

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Abdullah Bin Mas’ud, may Allah be pleased with him,. said that the Prophet, peace and blessings of Allah be upon him] said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that; rather the one who is truly shy of Allah, let him safeguard his head and what it carries; safeguards the stomach and what it carries; remembers death and affliction. And he who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allaah [The Mighty and Majestic]”.

Al-Allamah Al-Mubaarakfooree, may Allah have mercy upon him, commented on statement of the Messenger, peace and blessings of Allah be upon him, “Be shy of Allah (in a manner) that shyness should be”– Meaning, “A firm, abiding and truthful shyness”.

Regarding the statement of the companions of the Prophet, “We do feel shy of Allah”, Al-Allamah Al-  Mubaarakfooree, may Allah have mercy upon him, said, “They said, ‘O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah’, but they did not say, ‘We are truly shy of Allah’ due to their acknowledgement of the fact that they are unable to do so”. And regarding their statement, ‘And all praise and thanks be to Allah’ – Meaning, all praise and thanks be to Allah for blessing us with the guidance and ability to act.

Regarding the statement of the Messenger, “It (i.e. shyness) is not like that”, Al-Mubaarakfooree said, “Meaning, true shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

And regarding the statement of the Messenger, “Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. And he who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”. Al-Mubaarakfooree said, “Meaning, safeguard the head by refraining from utilising it in disobedience to Allah – do not prostrate to other than Allah and refrain from showoff whilst praying. Neither lower your head (in humility) for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes and the ears, do not utilise them for Haram. Safeguard the stomach by refraining from eating Haram as well as safeguarding what is connected to it – such as the private parts, the legs, the two hands and the heart- (from what is Haram)”.

And regarding the statement of the Prophet, “Remembers death and affliction”– Meaning, “Remember death and your abode in the grave”.

And regarding the statement, “And he who wants the Hereafter should do away with the adornments of this life”– Meaning, “Because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. [Footnote a] Therefore, whoever does this, indeed he is truly shy of Allah. [1]

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Footnote a: Abu Sulayman, may Allah have mercy upon him, said: “Abstinence from the worldly life is to abandon that which preoccupies you away from (the remembrance and obedience to) Allah.” He also said: “Everything that preoccupies you away from (remembrance and obedience to) Allah, be it family, wealth and children, it is misfortune.” [2]

Imam Ibrahim Bin Ad’ham, may Allah have mercy upon him, said: Abstinence from the worldly life is of three types: obligatory abstinence, the abstinence that is of a superior virtue and the abstinence that is safety. As for obligatory abstinence, it is to abstain from the unlawful; the abstinence that is of superior virtue is to abstain from the lawful worldly things that are unnecessary, and the abstinence that is safety is to abstain from the doubtful matters. [3]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Many of the latter people associated Zuhd with poverty, but Zuhd can be present alongside wealth and poverty. Amongst the Prophets and those foremost in embracing Iman were those who were wealthy and Zahid. [4]

[1] An Excerpt from “Tuhfah Al-Ahwadhi. 7/131
[2] Jami ul Uloom Wal-Hikam. page 315-316
[3] Jami-ul Uloom Wal-Hikam. page 310
[4] Majmoo 11/28

Utbah Bin Ghazwan

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

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

Umayr  al-Adawi, may Allah have mercy upon him, reported:

Utba Bin Ghazwan, may Allah be pleased with him delivered us a sermon, praised Allah and exalted Him, and then said: To proceed: Verily the world has been given the news of its end, and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves. You are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange? It has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah’s Messenger, peace and blessings of Allah be upon him, and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa’d Bin Malik, may Allah be pleased with him. I made the lower garment with half of it and so did Sa’d make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic State). I seek refuge with Allah that I should consider myself great whereas I am insignificant in the Sight of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see. [Sahih Muslim 2967]

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

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]