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The Humble Beginnings of The Prophet’s Masjid

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Morals and Manners - 'Akhlaaq', Prophets, 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.

Anas Bin Malik, may Allah be pleased with him, narrated:

“We used to pray with the Prophet, peace and blessings of Allah be upon him, in scorching heat, and if one of us could not put his face on the earth (because of the heat), he would spread his clothes and prostrate over them”. [1]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him] mentioned that according to some scholars, this happened before the order to delay prayer in extreme heat. The Prophet, peace and blessings of Allah be upon him, observed that it was difficult for people to perform Sujud on the hot ground, so he instructed them to delay the prayer until the weather was cooler. Some scholars explained that “in scorching heat” refers to a day that is very hot and the stone or the thing with which (the floor) of the Masjid is covered becomes too hot to prostrate on, even if the weather itself is not intensely hot. This is an explanation from another angle. [2]

Abu Salamah, may Allah be pleased with him, narrated: I asked Abu Sa’eed, may Allah be pleased with him, and he was a friend of mine, (about the Night of Qadr) and he said: “We practiced I’tikaf in the middle third of the month of Ramadan with the Prophet, peace and blessings of Allah be upon him. In the morning of the 20th of Ramadan, the Prophet came and addressed us and said, “I was informed of (the date of the Night of Qadr) but I was caused to forget it; so search for it in the odd nights of the last ten nights of the month of Ramadan. (In the dream) I saw myself prostrating in mud and water (as a sign). So, whoever was in I’tikaf with me should return to it with me (for another 10 days)”, and we returned. At that time there was no sign of clouds in the sky but suddenly a cloud came and it rained till rainwater started leaking through the roof of the Masjid which was made of date palm leaf stalks. Then the prayer was established and I saw Allah’s Messenger prostrating in mud and water and I saw the traces of mud on his forehead.” [3]

[1] al-Bukhari. 1208

[2] Paraphrased: https://www.alathar.net/home/esound/index.php?op=codevi&coid=43481

[3] al-Bukhari 2016

 

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [111]

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, 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'.

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

What the people of desires say about Ahlus Sunnah (is that) their preoccupation with refutations is incorrect; no, they are busy with beneficial knowledge, then they would refute the people of bidah when there is a need.

This is nobility because (refutation against ahlul bidah) is (an act of) sincerity to Allah and to His Book; (sincere advice) to the Muslim rulers and their common folk – a path they follow based on the path of the (pious) predecessors to protect the religion.

Source: An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhaat Al-Hizbiyyeen page 79

 

Goodness Endures Through Every Turmoil

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

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

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

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

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

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

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

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

Verse 24 Surah As-Sajdah

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

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

Allah, The Most High, said:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).” [Sajdah 24]

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

Allah informed us that upright leadership in the religion is attained through patience and certainty. Patience repels lowly desires and corrupt wishes, and certainty repels doubts and Shubuhat.

An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 2/323

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

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

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

Allah, The Most High, said:

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah, The Most High, said about the Sahabah:

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

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

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

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

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

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

وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrated to them, up until the statement of the Most High:

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

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

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

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

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

 وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ 

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

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

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

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

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

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

———————————————-

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

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

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

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

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

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

Two Inevitable Reflections in the Face of Useless Conflicts Initiated by Corrupt Creed Advocates and Wealth Worshippers

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, The Salaf - Pious Predecessors, 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, 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, disappearance, inherent inferior status, hassles, ordeals, frustrations and troubles, and finally a conclusion marked by loss and remorse. Thus, 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 reliquished. 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 Iman, intellect, and discernment. This is because the person who desires the worldly life, prioritises 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 devoid of Iman. And if he does acknowledge but fails to prioritise 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. Prioritising the worldly life over the hereafter stems either from a deficiency in Iman 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, The Most High, 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, and (there is) Forgiveness from Allah and (His) Good Pleasure, 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), 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 you cling heavily to the earth? [Footnote a] 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 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) Zurqa (blind or thirsty); 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

Footnote a: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[17] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Basics, 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, Zuhd (Abstinence).

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

Ismaa’eel Bin Ayyaash said that Amr Bin Muhaajir said: When Umar Bin Abdil Azeez became the Khalifah, he stood in front of the people, praised Allah and then said:

“O people! Verily, there is no Book after the Qur’an and no Prophet after Muhammad, peace be upon him. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religion, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, [Footnote a] but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator, The Mighty and Majestic”.

Az-Zubayr Bin Bakkaar said: Muhammad Bin Sallaam informed me that Sallaam Bin Saleem said: When Umar Bin Abdil Azeez became the Khaleefah, he climbed the Minbar – and that was the first Khutbah he delivered, then he praised and exalted Allah, and said:

“O people! Whoever accompanies us, then let him accompany us with five affairs otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him”.

After this speech of his, the poets and sermonisers disassociated from him, but the Zuhhad and the Fuqahaa kept close company with him and said, “We cannot disassociate from this man until he opposes what he has stated”.

Sufyan Ibn Uyaynah said: When Umar Bin Abdil Azeez became the Khalifah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Salim Bin Abdillah and said to them: “You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?” Muhammad Bin kab said: “Consider the old man a father, the young person a brother and the little one as your child, so be good to your father, keep ties with your brother and be kind to your child”. Rajaa said to him, “Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you”. Salim said, “Concentrate on one matter by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death”. Umar said: “Laa Hawla Walaa Quwwata illaa Billaah”.

Whenever he faced a difficult matter, he would gather the jurists of Madinah, particularly ten of them and would not firmly decide on a matter without them or some of them, and they were Urwah, Ubaydullah Bin Abdillah Ibn Utbah, AbuBakr Bin Abdir Rahman Ibn Al-Harith Ibn Hisham, AbuBakr Bin Sulayman Ibn Khaythama, Salayman Bin Yasar, Al-Qasim Bin Muhammad Ibn Hazm, Salim Bin Abdillah, Abdullah Bin Aamir Ibn Rabee’ah and Kharijah Bin Zayd Ibn Thaabit. He never used to hold a view that was different from that of Sa’eed Ibn Al-Musayyib, and Sa’eed did not use to visit any of the caliphs besides Umar Ibn Abdil Azeez in Madinah. [1]

Khalid Ibn Safwan, may Allah have mercy upon him, reported: I met Maslamah Ibn Abdil Malik, may Allah have mercy upon him, in a state of bewilderment, so he said to me: ”O Khalid! Inform me about Hasan Al-Basree, for indeed I think that you know about his affair that which none else knows”. I said:

”May Allah rectify the affairs of the Ameer, I am the best of those to inform you about him based on knowledge. I was a neighbour of his, I sat with him and I sat in his gatherings”. He (Maslamah) said to me, ”Give what you have (of information)”. I said:

”Indeed, he was a man whose private affairs were the same as his public affairs (i.e. what he believed and did in private was the same as what he believed and did in public), and his speech conformed to his actions. When he commanded good, he was the one who acted upon it the most, and when he forbade evil, he was the one who abandoned it the most. Indeed, I saw him free from having any need of the people and abstaining from what the people possessed, but the people were in need of him and sought after what he had.” Maslamah said, ”Enough O Khalid! How can people be misguided when the likes of such a person was amongst them”. [2]

Footnote a: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

[1] An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 9. Pages 193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

[2] Suwar Min Hayaat At-taab’een Lis-saf Ath-thaalitha Al-Mutawassit page 14. Saudi Arabia Ministry of Education

Verses 5-6 Surah Al-Fatihah

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

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

The entire religion is founded upon two things as some of the Salaf stated that Al-Fatihah is the clear underlying basis of the Qur’an (based on) this statement:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

It is You alone (O Allāh) that we worship and it is You alone that we ask for help (in Your obedience and in all of our affairs). [a]

The first part [It is You alone (O Allāh) that we worship] is to free oneself from ascribing partners to Allah and second [and it is You alone that we ask for help (in Your obedience and in all of our affairs)] is to declare that one has no power or might (except what Allah wills), and delegating all of one’s affairs to Allah, The Mighty and Majestic. This meaning is found in other verses of the Qur’an, such as the statement of Allah:

فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

So worship Him (O Muhammad) and put your trust in Him. And your Lord is not unaware of what you (people) do. [Hud 123]

قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ

Say (O Muḥammad): “He is the Most-Merciful (who promised mercy to His believing servants), we have believed in Him, and upon Him have we relied. So soon, you will come to know (O polytheists who deny that He is the Most-Merciful and rely upon helpless idols) who it is that is upon clear error.” [b]

 رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

(He is) the Lord of the east (and its night) and the west (and its day), there is none worthy of worship but He, so take Him (alone) as Disposer of (your) affairs. [c] [1]

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

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

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

We ask Allah:
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

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). [4]

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. [Sahih Muslim Number: 2720] [5]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allah’s Greatness, All-encompassing Power and absolute Sovereignty. [6]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [7]

[a] NobleQuran.com by Shaikh Abu Iyaad, may Allah preserve him.

[b] NobleQuran.com by Shaikh Abu Iyaad.

[c] NobleQuran.com by Shaikh Abu Iyaad.

[1] Source: An Excerpt from “Sabeel Ar-Rashaad Fee Had’yi Khayr Al-Ibaad 1/22 by Al-Allamah Taqiyuddin Al-Hilali, rahimahullah.

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[4]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/

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

[6] Sharh Saheeh Muslim 5/50

[7] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Verse 83 Surah Al-Qasas

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

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

Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the pious ones. [28:83]

تِلْكَ الدَّارُ الْآخِرَةُ

“That home of the hereafter” – Meaning Paradise.

نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

“We shall assign to those who do not desire exaltedness upon the earth”.

Saeed Ibn Jubair said: “It is (those who do not desire) transgression”.

Ad-Dahhaak said: “It is (those who do not desire) oppression”.

Yahyah Ibn Sallam said: “It is (those who do not desire) shirk” and Muqatil said: “It is (those who do not desire to be) haughty by rejecting Iman”.

وَلَا فَسَادًا

“or corruption”.

Ikrimah said: “It is (those who do not desire) disobedience (to Allah and His Messenger)”.

Ibn Sa’ib said: “It is (those who do not) call to the worship of other than Allah”.

وَالْعَاقِبَةُ لِلْمُتَّقِين

“And the good end is for the pious ones”- Meaning, they will have a praiseworthy end.

An Excerpt from Zad Al-Maseer Maseer Fee Ilm at-Tafseer by Imam Ibn Al-Jawzi. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)

Verses 74-76 Surah Al-Kahf

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

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

The Truthful Ones 

Allah, The Most High, said:

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

Then they both proceeded, till they met a boy, he (Khidr) killed him. [Musa] said:

“Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar – prohibited, evil, dreadful thing)!”

(Khidr) said: “Did I not tell you that you can have no patience with me?”

[Musa] said: “If I ask you anything after this, keep me not in your company, you have received an excuse from me.” [Al-Kahf 74-76]

“If I ask you anything after this, keep me not in your company, you have received an excuse from me.”

Abdullah Ibn Abbas, may Allah be pleased with him and his father, said: Meaning: “Indeed, I (Musa) have given a vindication between you and I (i.e. you have a justification not to excuse me again).” [1]

Muqatil Ibn Sulayman, may Allah have mercy upon him, said: “Meaning, you (Khidr) have given me much excuse” (i.e. you have a justification not to excuse me again). [2]

Yahya Ibn Salam, may Allah have mercy upon him, said: “Meaning, from my (Musa’s) perspective, I have offered a complete justification between you and I (i.e. you have a justification not to excuse me again)”.[3]

As-Sadi, may Allah have mercy upon him, said: Meaning, “If I (Musa) ask you (Khidr) anything” after this, “then do not accompany me”, in other words, you would be justified in doing so, and not to accompany me, “you have received an excuse from me”, in other words, you have indeed reached a point of justification in my eyes, and you have not fallen short”. [4]

[1] Al-Baghawi 5/192- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[2] Tafsir Muqatil Ibn Salam 1/199-quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[3] Tafsir Yahyah Ibn Sallam 1/199- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[4] An Excerpt from Tafsir As-Sadi