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[1] Among The Constant Words of Advice from an Elder Bosom Friend

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

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

Allah, The Most High, said:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

Friends on that Day will be foes one to another except the pious. [Az-Zukhruf 67]

Abu Hurairah reported that the Messenger of Allah said: Allah will say on the Day of Judgement:

“Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allah’s Throne (a)]”. [1]

Anas, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [2]

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

“There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. [3]

Al-Allamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Sharee’ah. Regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person (i.e. the one at fault) abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence (i.e. was solely the person’s fault), or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah, The Mighty and Majestic, carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Allah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Al-Bukhari 660] [4]

Footnote a: Refer to Fat’hul Baaree 4/63 and also Al-Allamah Rabee, rahimahullah, has a Risaalah on this topic. Visit:

http://www.rabee.net/ar/articles.php?cat=8&id=149

[1] Muslim 2566

[2] Al-Bukhaari Number 16

[3] As-Sahihah 637

[4] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/445-446

A Supplication for Well-Being and Comprehensive Protection, Morning and Evening

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

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

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allah! I ask You for well-being in this Dunya and the Aakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me.

This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the Dunya and Aakhira. Nothing can be equal to wellbeing, for whoever is granted well-being then indeed he has received his complete share of good. Seeking [العَفْوَ -pardon] necessitates that one is forgiven his sins and they are wiped away.

As for [العافِيَـةَ – Well-being], it is safety Allah bestows on a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins. So, the Messenger, peace and blessings of Allah be upon him, asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth.

Well-being in one’s religion is protection against everything that will bring dishonour (or disgrace) to one’s religion or deprive him of it.

Well-being in the Dunyaa is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments.

Well-being in the Aakhirah is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Well-being in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…

[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allah! Conceal my faults, shortcomings etc]

[ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me].

اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allaah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him.

An Excerpt from Fiqh Al-Ad’iyah Wal Af’kar 3/32-33- By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him.

gray clouds

[17] The Character Trait Most Hated By The Messenger

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

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Woe to him who says things (while lying) to make people laugh thereby. Woe to him! Woe to him!” [Abu Dawud 4990]

Al-Munaawee, may Allah have mercy upon him, said:

He (the Prophet) repeated it to announce the intensity of his (this person’s) ruin because lying by itself is the head of every blameworthy matter and the gatherer of every disgrace. Thus, when the initiation of laughing is added to it, which kills the heart, causing heedlessness and carelessness, it becomes the most repugnant of repugnant things. Thus, the wise people said: “Initiating things that make people laugh out of frivolity is the height of repugnance”. [Fayd Al-Qadeer 6/368]

Excessive use of force by law enforcement

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Sin.

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

Abu Hurairah, may Allah be pleased with him, reported that Allah’s Messenger, pease and blessings of Allah be upon him, said : “Two are the types of the inhabitants of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and making others inclined towards evil. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance. [1]

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

“This hadith is from the miracles of Prophethood. Certainly these two types of people have appeared and they are present”. [2]

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

“Men having flogs like the tails of the ox with them and they would be beating people”, such as the police and other than police who beat people unjustly. These are from the people of Hell. This is a threat that calls for caution. A soldier and non-soldier must not hit people except based on a justified reason”. [3]

Anyone who takes on the responsibility to beat people unjustly is included in this hadith, whether it is by the order of the state or without the order of the state because the state is to be obeyed only in good. The Prophet, peace and blessings of Allah be upon him, said, “Indeed, obedience is only in that which is good. There is no obedience to the creation in disobedience to the Creator”. [4]

“And the women who would be dressed but appear to be naked”.

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

It has been clarified that they will dress in short attire that does not conceal the obligatory parts of the body. It has been elucidated that they will wear clothing that exposes the woman’s skin. Furthermore, it has been expounded that they will don tight clothing that covers the body but still reveals that which leads to trial through a woman. [5] [End of quotes]

Regarding the statement: “They will not enter Paradise, nor smell its fragrance, even though it can be found from a distance of five hundred years of travel”, here is the belief of Ahlus Sunnah Wal Jama’ah as clarified by Imam Abdul Aziz Bin Baz, may Allah have mercy upon him:

والخلاصة أن من مات على الشرك لا يغفر له، والجنة عليه حرام، من عرب وعجم، ومن جن وإنس، ومن مات على ما دون الشرك من المعاصي، فهو تحت مشيئة الله خلافًا للمعتزلة والخوارج، ومن سار على مذهبهم من سائر المبتدعة، فإن الخوارج والمعتزلة ومن سار على مذهبهم يرون العاصي مخلد في النار، وأنه لا يغفر له إذا مات على الزنا يروه مخلدًا في النار، أو الخمر يروه مخلدًا في النار هذا باطل، بل هو تحت مشيئة الله، إن شاء الله غفر له، ومحا عنه سيئاته، وأدخله الجنة بتوحيده، وإسلامه، وأعماله الصالحة الأخرى.

وإن شاء عذبه على قدر معاصيه، يعذب في النار ما شاء الله، ثم يخرج من النار، عند أهل السنة والجماعة وهم الصحابة  وأتباعهم بإحسان، يعذب ما شاء الله قد تطول مدته، وقد تقصر على حسب أعماله السيئة، ثم يخرج من النار، لا يخلد في النار، لا يخلد في النار إلا المشركون إلا الكفرة.
أما العاصي الموحد المسلم لا يخلد في النار إذا دخلها، يعذب على قدر معاصيه التي مات عليها لم يتب، ثم يخرجه الله من النار إلى الجنة، عند أهل الحق عند أهل السنة والجماعة بإجماع أهل السنة والجماعة خلافًا للخوارج والمعتزلة ومن سار على منهجهم من الإباضية

The one who dies upon Shirk is not forgiven; Paradise is forbidden for him — among the Arabs, non-Arabs, the Jinn, and humankind.

The one who dies upon a sin that is lesser than Shirk is under the Will of Allah. This is the opposite of what the Muʿtazilah, the Khawarij, and others who follow their path believe — that the sinner will dwell in the Fire forever, and that he will not be forgiven if he dies with the sin of fornication or alcohol consumption. They hold that he will dwell in the Fire forever. This belief is false. Rather, he will be under Allah’s Will: if He wills, He will forgive him, erase his evil deeds, and enter him into Paradise due to his belief in Islamic monotheism, Islam, and other righteous deeds. And if Allah wills, He punishes him based on the level of his sin — punished in the Fire as Allah wills, then removed from the Fire.

This is the belief of Ahlus Sunnah, such as the Sahabah and those who follow them in good. He is punished as Allah wills, and the period may be long or short in accordance with his evil deeds. Then he is removed from the Fire and will not remain there forever.

None remains in the Fire forever except the polytheists and those who disbelieve (in Allah or His Messenger, or died upon a sin that is tantamount to major disbelief). [6] [Paraphrased]

[1] Sahih Muslim. 2128

[2] Sharh Sahih Muslim 14/92

[3]https://binbaz.org.sa/fatwas/10311/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D9%82%D9%88%D9%84%D9%87-%D8%B5%D9%86%D9%81%D8%A7%D9%86-%D9%85%D9%86-%D8%A7%D9%87%D9%84-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D9%84%D9%85-%D8%A7%D8%B1%D9%87%D9%85%D8%A7

[4]https://binbaz.org.sa/index.php/fatwas/6333/%D9%85%D8%B9%D9%86%D9%89-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%B5%D9%86%D9%81%D8%A7%D9%86-%D9%85%D9%86-%D8%A7%D9%87%D9%84-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D9%84%D9%85-%D8%A7%D8%B1%D9%87%D9%85%D8%A7

[5] Fataawaa Shaikh Muhammad Bin Utrhaymeen. 2/825

[6]https://binbaz.org.sa/fatwas/18158/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%86-%D8%A7%D9%84%D9%84%D9%87-%D9%84%D8%A7-%D9%8A%D8%BA%D9%81%D8%B1-%D8%A7%D9%86-%D9%8A%D8%B4%D8%B1%D9%83-%D8%A8%D9%87

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [107]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him said:

This is the methodology of Marx, Lenin & those similar to them. It is not from the Islamic methodology. Revolutions, bloodshed, trials and troubles are Marx’s and Lenin’s school of thought.

Kashf As-Sitar page 18

[14] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

مَثَلُ ٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِ ٱللَّهِ أَوۡلِيَآءَ كَمَثَلِ ٱلۡعَنڪَبُوتِ ٱتَّخَذَتۡ بَيۡتً۬ا‌ۖ وَإِنَّ أَوۡهَنَ ٱلۡبُيُوتِ لَبَيۡتُ ٱلۡعَنڪَبُوتِ‌ۖ لَوۡ ڪَانُواْ يَعۡلَمُونَ

The likeness of those who take Auliya’ (protectors and helpers) other than Allaah is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider’s house, if they but knew. [Al-Ankabut. 41]

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

Allah presents this similitude regarding those who worship others besides Him, seeking honour, strength and benefit through (them), yet the matter is the opposite of the goal they seek, for their likeness is that of a spider that builds a house to protect itself from the heat, cold and harm, but the frailest and weakest of houses is the spider’s house. [1]

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

Allah mentions that they are weak and that those whom they take as protectors and helpers are weaker than them. With regards to their weakness and their goal behind taking others as protectors and helpers besides Allah, they are similar to a spider that builds a house, which is the frailest and weakest of houses.

Based on this parable, the polytheists become much weaker when they take others as protectors and helpers besides Allah, and they do not benefit from those they take as protectors and helpers besides Allah, as Allah stated (in another verse):

وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةً۬ لِّيَكُونُواْ لَهُمۡ عِزًّ۬ا
كَلَّا‌ۚ سَيَكۡفُرُونَ بِعِبَادَتِہِمۡ وَيَكُونُونَ عَلَيۡہِمۡ ضِدًّا

And they have taken (for worship) Aaliha (gods) besides Allah, that they might give them honour, power and glory (and also protect them from Allah’s Punishment etc.). Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them (on the Day of Resurrection). [Maryam. 82-83]

And Allah said:

وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةً۬ لَّعَلَّهُمۡ يُنصَرُونَ
لَا يَسۡتَطِيعُونَ نَصۡرَهُمۡ وَهُمۡ لَهُمۡ جُندٌ۬ مُّحۡضَرُونَ

And they have taken besides Allah Aaliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen. 74-75]

And after mentioning the destruction of the nations of the polytheists, Allah said:

وَمَا ظَلَمۡنَـٰهُمۡ وَلَـٰكِن ظَلَمُوٓاْ أَنفُسَہُمۡ‌ۖ فَمَآ أَغۡنَتۡ عَنۡہُمۡ ءَالِهَتُہُمُ ٱلَّتِى يَدۡعُونَ مِن دُونِ ٱللَّهِ مِن شَىۡءٍ۬ لَّمَّا جَآءَ أَمۡرُ رَبِّكَ‌ۖ وَمَا زَادُوهُمۡ غَيۡرَ تَتۡبِيبٍ۬

We wronged them not, but they wronged themselves. So their Aaliha (gods), other than Allah, whom they invoked, profited them naught when there came the Command of your Lord, nor did they add aught (to their lot) but destruction. [Hud. 101]

These four places in the Qur’an show that the one who takes protectors and helpers besides Allah- through whom he seeks to strengthen himself, behave arrogantly and prevail- will not achieve except the opposite, and there is a lot more about this in the Qur’an. This is one of the finest parables and the clearest proofs regarding the falsehood of Shirk and the deprivation of the one who commits Shirk, and that he will achieve the opposite of what he seeks. [2]

[1] An Excerpt from “Tafsir as-Sadi”

[2] An Excerpt from Bada’i at-Tafseer Al-Jaami Lima Fassarahu Al-Imam Ibnul Qayyim. 2/299-300

Three Roots of All Evil and Three Foundations of All Good

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allaah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three affairs constitute shirk, injustice and indecency. Shirk and invoking other than Allaah is the ultimate affair related to the heart’s attachment to other than Allaah, murder is the ultimate affair related to going along with one’s intense anger and fornication is the ultimate affair related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him (Yusuf) evil and indecency. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

As for Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

As for injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire which cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Therefore, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good.

An Excerpt from Al-Fawaa’id 131-132

[13] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

أَمْ اتَّخَذُوا آلِهَةً مِنْ الأَرْضِ هُمْ يُنشِرُونَ
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
أَمْ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ هَذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُول ٍإِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاعْبُدُونِ

Or have they taken (for worship) aliha (gods) from the earth who raise the dead? Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! He cannot be questioned as to what He does, while they will be questioned. Or have they taken for worship (other) aliha (gods) besides Him? Say: “Bring your proof:” This (the Qur’an) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and no one else).” [Al-Anbiyaa. 21-25]

Allah, The Most High, stated His disapproval of the polytheists – those who (worship things which they have taken as) gods in the earth, even though these gods are absolutely incapacitated and powerless. Neither are they are able to bring them back to life nor resurrect them, and this is further explained by (another) statement of Allah:

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلاَ يَمْلِكُونَ ِلأَنفُسِهِمْ ضَرًّا وَلاَ نَفْعًا وَلاَ يَمْلِكُونَ مَوْتًا وَلاَ حَيَاةً وَلاَ نُشُورًا

Yet they have taken besides Him other aliha (gods) that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead. [Al-Furqan. 3]

And Allah said:

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ
لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُحْضَرُونَ

And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen. 74-75]

A polytheist worships a created thing that can neither benefit nor harm, abandoning the sincere worship of Allah – The One Who is Perfect, and in His Hand is the absolute control over all benefit and harm. This shows that a polytheist is not blessed, his ignorance is clearly established as well as the severity of his unjust behaviour towards Allah, for indeed it is only befitting that there is only one (true) deity, just as there cannot be except one (true) Lord. And because of this, Allah, The Most High, said:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

Had there been therein (in the heavens and the earth) gods besides Allah, then verily both [i.e. the heavens and the earth] would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! [Al-anbiyaa. 22]

Meaning: Both the heavens and the earth would have been ruined as well the creation in them.

The heavens and the earth – as one can see – are in a perfect state, intact and in perfect order. Neither is there any defect in them and obstacles (to its perfect order) nor conflict in its organisation. This shows that the One who controls and regulates its affairs is One- its Lord is one and the deity (under whose control they are maintained) is One. If it were the case that the heavens and the earth had two (deities) that control and regulate its affairs- two lords or more, its perfect order would have been ruined and its foundations would have been undermined. This is because they would have been obstacles and opponents to one another; so if one of them wishes to plan and administer something and the other one wishes that it should not take place, then it would be impossible for both their wishes to be fulfilled. The fulfilment of the wishes of one of them would have shown that the other one is weak and unable to do whatever he wants; and it is impossible that both of them will agree on everything.

Therefore, the wish of Al-Wahid, Al-Qahhar [Footnote a], is what will be fulfilled without anyone being able to prevent or repel it. And this is why Allah, The Most High, said (in an other Ayah)

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [Al-Muminun 91] [An Excerpt from Tafseer As-Sadi]

Footnote a: The following except is taken from Shaikh Abu Talhah’s translation of the meaning of the Names and Attributes of Allah. May Allah have mercy upon him and his wife.

The meaning of Al-Wahid:

The One and Only. The One Who always has been and always will be One and Alone with regards to His Self (Dhaat).The One Who has no partner, no sharer, and no equal.

The meaning of Al-Qahhar:

The Overwhelming Subduer Who is never overcome. The One Who alone subdues the whole of the creation with His sovereign authority and Power. Nothing occurs except with His permission. Everything submits to Him. The One Who subdues the most obstinate and renegade tyrants with His punishment, and Who subdues the whole of the creation with death.

The destructive end of a Faqih who clung to the earth

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

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

Allah, The Most High, said in Surah Al-A’raf 175-176:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect.

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

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. 

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the dunyah and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said:

A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the Aakhira]. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said:

This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

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

It is the Munaafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

Thus, Allah, The Most High, gave an example of the one who abandoned His Ayaat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to Allah’s statement:

وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ

And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

 

Contemplate on the wisdom and meanings found in this parable!

Allah  said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Ayaat].

Allah informed us that He was the One Who gave this person knowledge of His Ayaat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said:

[فَٱنسَلَخَ مِنۡهَا- But he threw them away]

Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, “We threw him away from it” because this person was the one who left it due to following his desires. Then Allah said:

[فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytan (satan) followed him up].

Meaning: shaytan approached and pursued him, just as Allah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise]. [26: 60)]

He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Ayaat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith].

Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allaah’s protection from knowledge that does not benefit. Therefore, Allaah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him.

[وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith].

Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Ayaat we gave him. Ibn Abbas, may Allah be pleased with him and his father, said: “Had Allah willed, He would have raised this person through the knowledge he possessed”.

[وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر- But he clung to the earth].

Muqatil, may Allah have mercy upon him, said: “He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]. Al-Kalbee, may Allah have mercy upon him, said: “He pursued the lowly things and abandoned the lofty ones”. Abu Rawqa, may Allah have mercy upon him, said: “He chose the Dunya over the Aakhira”. Ataa, may Allah have mercy upon him, said: “He wanted the Dunya and obeyed his shaytaan”.  Ibn Zayd, may Allah have mercy upon him, said: “He followed his desires by joining those who fought Musa, peace be upon him, and his people.

This is a description of an evil scholar who acts in opposition to the knowledge he possesses. He went astray after having knowledge. He intentionally chose disbelief over Iman and not out of ignorance. He left Iman in a manner that did not allow him to ever return to it again, for indeed he threw away the Ayaat of Allah completely just as a snake exits its skin. Had he been left with anything [of Iman], he would not have been [considered] as one who exited from it completely.  Shaytan overwhelmed him and caught him as his prey.

He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive. Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path]. *His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaaj said: “The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something”.

He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it.

An Excerpt from:

بدائع التفسير الجامع لما فسَّره الإمام ابن القيم الجوزية

1/426-431

[12] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

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

Allah, The Most High, said:

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing, no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). [Ar-Ra’d 14]

Allah, The Most High, alone has the right to be worshipped. One’s acts of worship has to carried out sincerely for the sake of Allah. Similarly,  Allah, The Most High, alone has the right to be invoked when one seeks after the fulfilment of a specific need.

Allah, The Most High, alone has the right to be loved [i.e. the love that makes it incumbent upon a a person to devote all acts of worship to Allah alone].

Allah alone has the right to be worshipped with Al-Kawf [Fear (1)], Ar-Rajaa [Hope and longing (2)], Ar-Raghbah [Fervent Desire (3)]; Ar-Rahbah [Dread (4)] and Al-Inaabah [turning to Allaah in repentance (5)].

This is because Allah alone is the possessor of all the Names and Attributes of perfection which makes Him the only deity worthy of worship. Any other thing taken as a deity besides Him is false.

وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ

And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing.

Meaning: The idols and false deities that are associated as partners with Allah in worship cannot respond with a thing to those who invoke and worship them- neither can they respond to their requests in this life nor in the afterlife;

إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌

no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not.

This is an excellent similitude regarding the invocation of the one who invokes other than Allah, for he is like one who stretches his hand at the edge of a deep well (for) water, even though it is impossible to reach it by doing so. This is the case regarding the one who invokes false deities besides Allah, for he will not reach his goal. Allah said in another verse:

إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٲبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ وَڪَذَٲلِكَ نَجۡزِى ٱلۡمُجۡرِمِينَ

Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimun (criminals, polytheists, sinners, etc.). [7:40]

وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

And the invocation of the disbelievers is nothing but an error (i.e. of no use).

Meaning: They invoke false deities, thus, their invocation is misguidance. As for Allah, He is the True King of the entire creation and the only deity worthy of worship, therefore, to worship Him alone is the truth and it is what will definitely benefit a person in this life and the next.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

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Footnotes:

1: Al-Kawf [Fear]: Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types: (i) Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope. (ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk. (iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk. The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110]. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

2: Ar- Rajaa [Hope and longing] is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

3: Ar-Raghbah [Fervent Desire] and 4: Ar-Rahbah [Dread]: Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Allaah [The Most High] said:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah] [21:90]

In this noble Aayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment. Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

5: Al-Inaabah [turning to Allaah in repentance]: Allaah [The Most High] said: [وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ – So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him] [39:54]

Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah. What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types: (i) Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83] (ii) Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5]

[Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]