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The Pursuit of Two Scholars That Led to Tremendous Good

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

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

Shaikh Al-Islam Ibn Taymiyyah stated why he wrote Al-Wasitiyyah:

The reason for writing this book was that one of the judges of Waasit came to me- a Shaikh called Radiyyuddeen Al-Waasitee from the followers of the Shaafi’ee Madhab. He came whilst on his journey and was one of the good people and an adherent to the religion. He complained about the overwhelming ignorance and wrongdoing in his land – under the rulership of the Tartars – and asked me to write for him an Aqeedah that would be a fundamental support for him and his household; but I asked him to excuse me from this request. I said to him, “The scholars have written various books of Aqeedah, so take from the books written by the Imams of the Sunnah”, but he insisted and carried on urging me, and said, “I do not want except a book of Aqeedah written by yourself”. Thus, I wrote this Aqeedah for him whilst I was sitting after Asr”.

In that one sitting after Asr prayer, Shaikh Al-Islam wrote – accurately – this Aqeedah and fulfilled what the requester desired. Shaikh Al-Islam said, “Many copies of this book spread in Egypt, Iraq and other places”. This is the reason why Shaikh Al-Islam wrote the book.

The need to clarify the Aqeedah – making it clear to the people and attaching them to their Creator and Lord, their Master and Protector, through the sound Aqeedah and upright Iman- is the matter through which degeneration and deviation in society would be cured.

This is because the greatest cause of degeneration in society is due to lack of (truly) knowing Allah, His Greatness, Exaltedness and Perfection, and what the hearts should contain regarding Allah’s Exaltation. It has been said, “The one who knows Allah more will fear Him more”. But when a person’s knowledge about Allah is weak, then various deviations and corruptions appear amongst the people. Therefore, the Aqeedah is the cure and medication that will bring about safety. If the Aqeedah is sound, the deeds will be upright, behaviour will become good and the souls will be satisfied. Contemplate this in relation to the affair of this righteous judge and the situation in his land, such as his mention of the spread of ignorance, rife wrong doing and corruption, thus, he went to find a solution to these problems by asking Shaikh Al-Islam to write a book on creed. When you look at the state of affairs in our time, you’ll see this widespread and painful state of affairs in many societies; therefore, people are greatly in need of concentrating on Aqeedah, learning Aqeedah, nurtured upon Aqeedah, and spreading Tawheed, and Iman. This judge saw that Aqeedah is the solution and cure, and he acknowledged Shaikh Islam’s leadership in knowledge, religion, piety and great station, so he sought from him and insisted until Shaikh Al-Islam agreed to write this book. (1)

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

The rectification of every nation and its [upright] ascendancy is tied to the soundness of its Aqeedah and Afkaar [views or thoughts]; therefore, due to this reason, the Message of the Prophets came to rectify the creed [of the people]. Therefore, the first thing every Messenger said to his people was:

ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ

Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Al-A’raaf. 59]

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [An-Nahl 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not associate anything as a partner with Him.

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone). [Adh-Dhaariyaat. 56]

Ibadah [worship] is a right due to Allah [alone] which His slaves must fulfil, just as the Prophet said to Mu’adh Bin Jabal: “O Mu’adh, do you know what is the right of Allah upon His servants?” I said, “Allah and His Messenger know best.” The Prophet said, “To worship Him alone and to associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and His Messenger know best.” The Prophet said, “Not to punish them if they do so.” [Bukhari]

The is the first and foremost Right [or obligation] without exception. Nothing else precedes it nor is precedence given to the rights of anyone over it. Allah said:

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents]. [Al-Israa. 23]

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ

Say (O Muhammad ): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents. [Sural Al-An’aam’ Aayah 151] (2)

Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, stated:

(You) should know that sound knowledge does not contain any harm. Conversely, ignorance does not hold any benefits. This is because every piece of sound knowledge has a benefit that is connected to matters related to the Afterlife, the affairs of life, or human perfection. However, in certain sciences, it may be mistakenly assumed that harm can arise or that the knowledge is not beneficial due to a failure to consider the necessary conditions that must be observed in acquiring knowledge and by the scholars (themselves) because every branch of knowledge has its limitations, and these boundaries should not be exceeded. It is erroneous to believe that knowledge can surpass its intended purpose, just as it is incorrect to assume that mainstream medicine can cure all ailments. In reality, certain diseases cannot be cured through (medical) treatment. Among them is one who thinks that knowledge is above its rank in honour, just as one thinks that jurisprudence is the most honourable of all sciences absolutely, but that is not the case, as the knowledge of pure Islamic monotheism is more honourable without exception.

Among them is intending through knowledge other than its purpose, such as the one who learns for the sake of wealth or prestige. The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose intent or (goal) behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, so they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. (3)

Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, said:

Among the people are those who have vast knowledge but (afflicted with vain) desires, and Allah’s refuge is sought (against this)! He issues religious verdicts based on what pleases the people, and not based on what pleases Allah. This one is called the scholar of the Ummah (or the people). The scholars are three types: the scholar of the religion, the scholar of the state (government), and the scholar of the Ummah. The scholar of the religion is the one who propagates the religion of Islam, issues religious verdicts based on the religion of Islam, knowledge, and what the Shariah establishes, and does not care whether it agrees with the desires of the people or not. The scholar of the state (or government) is the one who looks at what the state (or government) wants and issues a religious verdict based on what the state wants, even if that involves distorting Allah’s Book and the Sunnah of His Messenger. As for the scholar of the Ummah (or the people), he is the one who looks at what pleases the people. If he sees that the people are on something, he issues a religious verdict based on what pleases them, then he attempts to distort the texts of the Qur’an and Sunnah to make it agree with the desires of the people. We ask Allah to make us and you from the scholars of the religion who act upon it”. (4)

Amr Bin Al-Aas, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

A Few Points From This Hadeeth: [I] A Mujtahid is not deprived of reward. [II] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh Al-Islaam Ibn Taymiyyah stated that the one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. [III] The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct, but if he is mistaken, he receives one reward. [IV] A Mujtahid can be correct or mistaken. (5)

Imam Ash-Shawkaanee, may Allah have mercy upon him, said:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. (6)

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

It is prohibited for a mufti to assist or guide an inquirer to his goal in matters that involve evading an obligation, permitting a forbidden act, or engaging in deceit or trickery. Instead, the mufti should possess a keen awareness of the cunning and deceitful nature of individuals and their circumstances, and should not assume the best of them. Instead, one must be cautious, perceptive, and knowledgeable about the circumstances and affairs of people, supported by an understanding of the Sharia. Without such awareness, one may stray from the right path and make others stray. There are many issues that may appear attractive on the surface but conceal repugnant injustice. The superficial observer focuses solely on the outward appearance and concludes its acceptability, while the insightful individual examines its intent and underlying essence. The former is easily misled by superficial issues, much like an ignorant person is deceived by the allure of money. In contrast, the latter reveals the falsehood, akin to a critic exposing counterfeit currency. How often does a person present falsehoods through eloquent language and polished expression, making them appear as truths? Conversely, how frequently does genuine truth get misrepresented as falsehood due to poor articulation and lack of insight? Anyone with even a modicum of discernment and experience can easily recognize this reality; in fact, it reflects the common behaviour of many individuals. Due to its prevalence and notoriety, there is no need for examples. The one closely examines all the false statements and the Bidah will find that their proponents often present them in appealing themes, using language that may be accepted by those unaware of their true nature. The intent in this discussion is that it is not permissible for anyone to issue fatwas based on prohibited tricks, neither assist in this nor guide others towards them, as this would contradict Allah’s command. (7)

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

When it is case that the true followers of the Prophets [peace and blessings of Allah be upon them] are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet [peace and blessings of Allah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imam Abu Dawud 3573]

When it is the case that the person who adjudicates amongst the people in disputes over wealth, blood (such as murder cases, acts of physical violence, etc.), and honour is (threatened) with entry into hell if he is not a just scholar, then what about the one who makes judgements – without knowledge and justice – on creeds, religions, fundamentals of belief, divine knowledge, and general fundamental principles relating to many subject matters, as is the case with Ahlul Bidah Wal Ahwaa [the proponents of religious innovations and followers of vain desires] who follow ambiguous doubtful matters, abandon those explicitly clear texts that the Prophets have transmitted, cling to affairs that share an ambiguous similarity through mere analogy and opinions, and then present affairs whose differences cannot be reconciled or equated, just as is the case with the unbelievers and all the proponents of religious innovation and followers of desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated [or concocted] religion- innovated after the departure of the Messiah [peace and blessings of Allah be upon him] and altered the religion of the Messiah through it; so they deviated from the Messiah’s, peace and blessings of Allah be upon him, path and remained upon that which they innovated. (8)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

We do not say that there are people of Ijtihaad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihaad”. When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said, “This is Ijtihaad”. They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihaad”. This is (tantamount) to diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (qualified scholars of Ijtihaad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger declared to be destined for the hell fire. (9)

[1] Sharh Aqeeqah Al-Waasitiyyah Lesson 1. By Shaikh Abdur Razaaq Al-Badr, hafidhahullah.

[2] Al-Muhadharat Fil Aqeedah 6/17

[3] An Excerpt from “Abjad Al-Uloom” 1/77-78

[4] An Excerpt from “Sharh Riyaadus Saaliheen” 4/307-308

[5] Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33]

[6] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95.

[7] An Excerpt from Dakhr Al-Muhtee Min Aadaab Al-Muftee 121-122

[8] Al-Jawaabus Saheeh 1/26-30

[9] An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

[1] The Heart’s Three Solid Pillars In The Path of Worship: Love, Fear, and Hope

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

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

Love

Allah [The Most High] said:

وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). [2:165]

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

The (true) believers love Allah more than the love that the idol worshippers have for the partners they associate with Allah in worship. This is because they (believers) have a pure and sincere love for Allah. As for the Mushrikoon, they associate partners with Allah in worship out of the love they have for their false objects of worship. The believers love The One (Allah) who deserves true love in reality, for true love of Allah is the very thing upon which depends the rectification of a person, his happiness and success. As for the Mushrikoon, they love those who are not worthy of being given any love, rather having love for such things is the very reason behind wretchedness, corruption and loss. [1]

Fear and Hope

Allah (The Most High) said:

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ

Verily, they (i.e. Prophets) used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

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

They used to hasten towards the performance of good deeds and carried them out in the most virtuous times. They carried out those good deeds in a befitting manner and in the manner it is obligated. They never left a virtuous deed they were able to perform; rather they took the opportunity to perform it. They used to call upon Allah with Hope and Fear – asking Allah for those good things that are desired in the worldly life and afterlife. They used to seek Allah’s Refuge from those frightening things that bring about harm in this life and the next. Thus, they had fear and hope, and they were not heedless, inattentive and arrogant. [2]

Love, Fear And Hope In Surah Al-Fatihah

These three pillars are the pillars of servitude of the heart and no act of worship is accepted except through them. Allah is to be worshipped out of love of Him, hoping for His reward and fearing His punishment. Allah [The Blessed and Most High] mentioned these pillars of worship in Surah Al Fatihah – the best Surah of the Qur’an.

Love as a pillar of worship is found in statement [الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ – All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)]. This is because Allah is the Bestower of all favours and the Bestower of blessings is loved in accordance with the favours He bestows, and [الْحَمْدُ] is to praise alongside having love for the one who is praised.

Hope as a pillar of worship is found in the statement [الرَّحْمَٰنِ الرَّحِيمِ -The Most Beneficent, the Most Merciful]. That is because the believer hopes for Allah’s Mercy and desires its attainment.

Fear as a pillar of worship is found in the statement [مَالِكِ يَوْمِ الدِّين -The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)]. [يَوْمِ الدِّين – The Day of Recompense] is the day of reckoning. Then the statement [إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ – You (Alone) we worship, and You (Alone) we ask for help (for each and everything)] follows thereafter, which means: O our Lord! We worship You based on those aforementioned pillars- love, hope and fear.

These are the three pillars upon which:

[إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ ]  is established. They have also been mentioned in Surah Al-Israa Verse 57:

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ

Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment].

In the above Ayah, the statement “desire (for themselves) means of access to their Lord (Allah)”  means seeking to get close to Allah through love and doing what He loves. Then Allah stated, “(They) hope for His Mercy and fear His Torment”. Therefore in this Ayah, love, fear and hope are mentioned, and likewise stated in Surah Al-Anbiyaa: [إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ – Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us].

Therefore, a slave (i.e. the one who worships Allah alone) must combine these three pillars [love, fear and hope] in his (or her) acts of worship and remembrance of Allah. It is not permissible to worship Allah with only one of them without the others, such as worshipping Allah with love alone without fear and hope, or worshipping Allah with hope alone, or worshipping Allah with fear alone. And due to this, some of the scholars said, ”Whoever worships Allah with love alone is a heretic and whoever worships Allah with fear alone is a Harooree (i.e. from the Khaarij), and whoever worships Allah with hope alone is a Murji, and whoever worships Allah with love, fear and hope is a believer and person of Tawheed. [3]

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

We should know that fear of Allah should be combined with love and hope, so that fear does not become a cause of giving up hope in Allah’s Mercy. A believer should have both fear of Allah and hope in Allah’s Mercy, so that fear alone does not lead him to give up hope in Allah’s mercy, nor will hope alone make feel secure from Allah’s plan. That is because giving up hope in Allah’s Mercy and feeling secure from Allah’s plan are two affairs that negate perfect Tawheed.  Allah [The Most High] said: [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [7:99]

Allah [The Most High] said:

[إِنَّهُ ۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ – Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” [12:87]

Allah said: [ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ – “And who despairs of the Mercy of his Lord except those who are astray. [15:56]

Ismaa’eel Ibn Rafi, may Allah have mercy upon him, said, “Feeling secure from Allah’s plan is when a servant of Allah is persistent in committing sin, whilst hoping for Allah’s forgiveness”. The Scholars say that despair is to distance oneself from having hope for relief and losing hope in that, and it is the opposite of feeling secure from Allah’s plan. Both these two matters are a great sin. It is neither permissible for a believer to adhere to fear alone, and thus despairs of Allah’s Mercy, nor should he adhere to hope alone, and thus feels secure from Allah’s punishment; rather he should have fear and hope – fearful due to his sins, performs acts of obedience to Allah and hopes for Allah’s Mercy, just as Allah [The Most High] stated:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

Allah said:

 أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورً۬ا

Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! [17:57]

When fear of Allah and hope in Allah are combined, it urges a slave (i.e. a worshipper of Allah) to perform deeds and utilise the beneficial means to that. Indeed. alongside having hope in Allah’s Mercy, he performs acts of obedience and hopes for reward; and by way of fear, he abandons disobedience due to being fearful of Allah’s punishment. But if he despairs of Allah’s Mercy, he may stop performing righteous deeds, and if he feels secure from Allah’s punishment, he is pushed towards acts of disobedience. [4]

Imam Ahmad, may Allah have mercy upon him, said: It is obligated to a person that his fear and hope are the same because if one of them is more than the other he is destroyed.”

Among the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person. If one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720]

[1] An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ by Imaam Sadi’.

[2] An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ by Imaam Sadi.

[3] An Excerpt from Fiqhul Ad’iyah Wal-Adkaar’ 1/ 99-100

[4] Al-Irshaad Ilaa Saheeh Al-I’tiqaad War-Raddu Alaa Ahlish-Shirki Wal-Ilhaad’ pages 85. Publisher: Daarul Aasimah’ 1st ed  (Year 1423AH- year 2002

[5] Sharh Hilyati Talibal Ilm. Page 35-36. By Imam Muhammad Ibn Salih al-Uthaymin

 

Protect Young Muslim Minds from Fear-Driven Climate Alarmists and Earth Worshippers

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

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

No Adverse Weather Condition Can Annihilate the Earth—Its Conclusion Rests with Allah on the Day of Judgment

Allah stated that Prophet, Ibrahim, peace be upon him, said to his people:

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided. [Al-An’aam. 81-82]
[وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ – Why should I fear that which you ascribe as partners to [Allah]? – Meaning, when its state is that of inability and cannot benefit.

[وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ – whilst you do not fear ascribing partners to Allah for which He has not sent down to you any authority], meaning, you do so solely due to following desires! [فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ – (So) which of the two parties has more right to be in security? If you but know?] Then differentiated the two parties and stated: [ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ – It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided] -Meaning, safe from fear, punishment and misery, and they will be guided to the straight path. [1]

Allah [The Exalted] said: [سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَڪُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا‌ۖ – We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He had sent no authority]. [Aal Imran. 151]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The level of Shirk determines the level of fear, and the one who ascribes a partner with Allah has the greatest fear and terror. Those who believe and do not mix their belief with Shirk have safety, guidance and success and the one who ascribes a partner to Allah has fear, misguidance and wretchedness”. [2]

The Earth Will Not Perish Until All The Signs of The Hour Occur

Whimsical statements about the end of the world and its signs

The Earth Is Our Place of Residence Until Our Lord Decides to Destroy It

Allah, The Exalted, said:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ
ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become pious; who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). [Surah Al-Baqarah. 21-22]

Allah, The Exalted, said:

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ (٣٤) وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (٣٥) فَأَزَلَّهُمَا ٱلشَّيۡطَـٰنُ عَنۡہَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِ‌ۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬‌ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٣٦) فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ فَتَابَ عَلَيۡهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (٣٧) قُلۡنَا ٱهۡبِطُواْ مِنۡہَا جَمِيعً۬ا‌ۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى فَمَن تَبِعَ هُدَاىَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٣٨) وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٣٩)

And (remember) when We said to the angels: “Prostrate yourselves before Adam.”. And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah). And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers).” Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: “Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.” Then Adam received from his Lord Words . And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. We said: “Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever. [Al-Baqarah. 34-39]

Allah, The Exalted, said:

هُوَ ٱلَّذِى جَعَلَكُمۡ خَلَـٰٓٮِٕفَ فِى ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُۖ ۥ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ عِندَ رَبِّہِمۡ إِلَّا مَقۡتً۬اۖ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ إِلَّا خَسَارً۬ا

He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves (in Islamic Monotheism) on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred with their Lord. And the disbelief of the disbelievers adds nothing but loss. [Fatir. 39]

The purveyors of unfounded fears and climate hysteria distract from the profound truths articulated in the preceding verses, which illuminate the essence of existence. They amplify concerns regarding the earth physical condition, oblivious to the reality that one must ready themselves for the inevitable conclusion of this ephemeral life. There is no return to this life; rather, the final destination after departure will either be the eternal Paradise or Hellfire. As

Allah, The Exalted, said:

إِنَّ لَدَيۡنَآ أَنكَالاً۬ وَجَحِيمً۬ا
وَطَعَامً۬ا ذَا غُصَّةٍ۬ وَعَذَابًا أَلِيمً۬ا
يَوۡمَ تَرۡجُفُ ٱلۡأَرۡضُ وَٱلۡجِبَالُ وَكَانَتِ ٱلۡجِبَالُ كَثِيبً۬ا مَّهِيلاً

Verily, with Us are fetters (to bind them), and a raging Fire. And a food that chokes, and a painful torment. On the Day when the earth and the mountains will be in violent shake, and the mountains will be a heap of sand poured out and flowing down. [Al-Muzzammil. 12-14]

Allah, The Exalted, said:

كَلَّآ إِذَا دُكَّتِ ٱلۡأَرۡضُ دَكًّ۬ا دَكًّ۬ا (٢١) وَجَآءَ رَبُّكَ وَٱلۡمَلَكُ صَفًّ۬ا صَفًّ۬ا (٢٢) وَجِاْىٓءَ يَوۡمَٮِٕذِۭ بِجَهَنَّمَ‌ۚ يَوۡمَٮِٕذٍ۬ يَتَذَڪَّرُ ٱلۡإِنسَـٰنُ وَأَنَّىٰ لَهُ ٱلذِّكۡرَىٰ (٢٣) يَقُولُ يَـٰلَيۡتَنِى قَدَّمۡتُ لِحَيَاتِى (٢٤) فَيَوۡمَٮِٕذٍ۬ لَّا يُعَذِّبُ عَذَابَهُ ۥۤ أَحَدٌ۬ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ ۥۤ أَحَدٌ۬ (٢٦) يَـٰٓأَيَّتُہَا ٱلنَّفۡسُ ٱلۡمُطۡمَٮِٕنَّةُ (٢٧) ٱرۡجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً۬ مَّرۡضِيَّةً۬ (٢٨) فَٱدۡخُلِى فِى عِبَـٰدِى (٢٩) وَٱدۡخُلِى جَنَّتِى (٣٠)

Nay! When the earth is ground to powder, and your Lord comes with the angels in rows, and Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!” So on that Day, none will punish as He will punish. And none will bind as He will bind. (It will be said to the pious): “O (you) the one in (complete) rest and satisfaction! “Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! “Enter you, then, among My honoured slaves, and enter you My Paradise!” [Al-Fajr. 21-30]

Allah, The Exalted, said:

وَٱسۡتَمِعۡ يَوۡمَ يُنَادِ ٱلۡمُنَادِ مِن مَّكَانٍ۬ قَرِيبٍ۬ (٤١) يَوۡمَ يَسۡمَعُونَ ٱلصَّيۡحَةَ بِٱلۡحَقِّ‌ۚ ذَٲلِكَ يَوۡمُ ٱلۡخُرُوجِ (٤٢) إِنَّا نَحۡنُ نُحۡىِۦ وَنُمِيتُ وَإِلَيۡنَا ٱلۡمَصِيرُ (٤٣) يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡہُمۡ سِرَاعً۬ا‌ۚ ذَٲلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٌ۬ (٤٤) نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ‌ۖ وَمَآ أَنتَ عَلَيۡہِم بِجَبَّارٍ۬‌ۖ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن يَخَافُ وَعِيدِ (٤٥)

And listen on the Day when the caller will call from a near place; The Day when they will hear As-Saihah (shout, etc.) in truth, that will be the Day of coming out (from the graves i.e. the Day of Resurrection). Verily, We it is Who give life and cause death; and to Us is the final return; on the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. We know of best what they say; and you (O Muhammad ) are not a tyrant over them (to force them to Belief). But warn by the Qur’an, him who fears My Threat. [Qaf. 41-45]

Allah, The Exalted, said:

إِذَا وَقَعَتِ ٱلۡوَاقِعَةُ (١) لَيۡسَ لِوَقۡعَتِہَا كَاذِبَةٌ (٢) خَافِضَةٌ۬ رَّافِعَةٌ (٣) إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجًّ۬ا (٤) وَبُسَّتِ ٱلۡجِبَالُ بَسًّ۬ا (٥) فَكَانَتۡ هَبَآءً۬ مُّنۢبَثًّ۬ا (٦) وَكُنتُمۡ أَزۡوَٲجً۬ا ثَلَـٰثَةً۬ (٧) فَأَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ مَآ أَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ (٨) وَأَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ مَآ أَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ (٩) وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ (١٠) أُوْلَـٰٓٮِٕكَ ٱلۡمُقَرَّبُونَ (١١) فِى جَنَّـٰتِ ٱلنَّعِيمِ (١٢)

When the Event (i.e. the Day of Resurrection) befalls. And there can be no denying of its befalling. It will bring low (some); (and others) it will exalt; when the earth will be shaken with a terrible shake. And the mountains will be powdered to dust. So that they will become floating dust particles. And you (all) will be in three kinds (i.e. separate groups). So those on the Right Hand (i.e. those who will be given their Records in their right hands), Who will be those on the Right Hand? (As a respect for them, because they will enter Paradise). And those on the Left Hand (i.e. those who will be given their Record in their left hands), Who will be those on the Left Hand? (As a disgrace for them, because they will enter Hell). And those foremost [(in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam,] will be foremost (in Paradise). These will be those nearest to Allah. In the Gardens of delight (Paradise). [Al-Waqi’ah. 1-12]

Allah, The Exalted, said:

وَيَوۡمَ يُنفَخُ فِى ٱلصُّورِ فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۚ وَكُلٌّ أَتَوۡهُ دَٲخِرِينَ (٨٧) وَتَرَى ٱلۡجِبَالَ تَحۡسَبُہَا جَامِدَةً۬ وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ‌ۚ صُنۡعَ ٱللَّهِ ٱلَّذِىٓ أَتۡقَنَ كُلَّ شَىۡءٍ‌ۚ إِنَّهُ ۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ (٨٨) مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ خَيۡرٌ۬ مِّنۡہَا وَهُم مِّن فَزَعٍ۬ يَوۡمَٮِٕذٍ ءَامِنُونَ (٨٩) وَمَن جَآءَ بِٱلسَّيِّئَةِ فَكُبَّتۡ وُجُوهُهُمۡ فِى ٱلنَّارِ هَلۡ تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ (٩٠)

And (remember) the Day on which the Trumpet will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him humbled. And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. The Work of Allah, Who perfected all things, verily! He is Well-Acquainted with what you do. Whoever brings a good deed (i.e. Belief in the Oneness of Allah along with every deed of righteousness), will have better than its worth, and they will be safe from the terror on that Day. And whoever brings an evil (deed) (i.e. Shirk polytheism, disbelief in the Oneness of Allah and every evil sinful deed), they will be cast down (prone) on their faces in the Fire. (And it will be said to them) “Are you being recompensed anything except what you used to do?” [An-Naml. 87-90]

Allah, The Exalted, said:

وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۖ ثُمَّ نُفِخَ فِيهِ أُخۡرَىٰ فَإِذَا هُمۡ قِيَامٌ۬ يَنظُرُونَ (٦٨) وَأَشۡرَقَتِ ٱلۡأَرۡضُ بِنُورِ رَبِّہَا وَوُضِعَ ٱلۡكِتَـٰبُ وَجِاْىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّہَدَآءِ وَقُضِىَ بَيۡنَہُم بِٱلۡحَقِّ وَهُمۡ لَا يُظۡلَمُونَ (٦٩) وَوُفِّيَتۡ كُلُّ نَفۡسٍ۬ مَّا عَمِلَتۡ وَهُوَ أَعۡلَمُ بِمَا يَفۡعَلُونَ (٧٠)

And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah will. Then it will blown a second time and behold, they will be standing, looking on (waiting). And the earth will shine with the light of its Lord (Allah, when He will come to judge among men) and the Book will be placed (open) and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged. And each person will be paid in full of what he did; and He is Best Aware of what they do. [Az-Zumar. 68-70]

Allah, The Exalted, said:

فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُ ۥۤ‌ۗ إِنَّ ٱللَّهَ عَزِيزٌ۬ ذُو ٱنتِقَامٍ۬ (٤٧) يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَـٰوَٲتُ‌ۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٲحِدِ ٱلۡقَهَّارِ (٤٨) وَتَرَى ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ مُّقَرَّنِينَ فِى ٱلۡأَصۡفَادِ (٤٩) سَرَابِيلُهُم مِّن قَطِرَانٍ۬ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ (٥٠) لِيَجۡزِىَ ٱللَّهُ كُلَّ نَفۡسٍ۬ مَّا كَسَبَتۡ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (٥١) هَـٰذَا بَلَـٰغٌ۬ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٥٢)

So think not that Allah will fail to keep His Promise to His Messengers. Certainly, Allah is All-Mighty, – All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they (all creatures) will appear before Allah, the One, the Irresistible. And you will see the Mujrimun (criminals, disbelievers in the Oneness of Allah Islamic Monotheism, polytheists, disobedient to Allah, etc.) that Day bound together in fetters; [Muqarranun in fetters; mean:- with their hands and feet tied to their necks with chains.] Their garments will be of pitch, and fire will cover their faces. That Allah may requite each person according to what he has earned. Truly, Allah is Swift at reckoning. This (Qur’an) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilah (God – Allah) – (none has the right to be worshipped but Allah), and that men of understanding may take heed. [Ibrahim. Verses 47-52]

Allah, The Exalted, said:

فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفۡخَةٌ۬ وَٲحِدَةٌ۬ (١٣) وَحُمِلَتِ ٱلۡأَرۡضُ وَٱلۡجِبَالُ فَدُكَّتَا دَكَّةً۬ وَٲحِدَةً۬ (١٤) فَيَوۡمَٮِٕذٍ۬ وَقَعَتِ ٱلۡوَاقِعَةُ (١٥) وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوۡمَٮِٕذٍ۬ وَاهِيَةٌ۬ (١٦) وَٱلۡمَلَكُ عَلَىٰٓ أَرۡجَآٮِٕهَا‌ۚ وَيَحۡمِلُ عَرۡشَ رَبِّكَ فَوۡقَهُمۡ يَوۡمَٮِٕذٍ۬ ثَمَـٰنِيَةٌ۬ (١٧) يَوۡمَٮِٕذٍ۬ تُعۡرَضُونَ لَا تَخۡفَىٰ مِنكُمۡ خَافِيَةٌ۬ (١٨)

Then when the Trumpet will be blown with one blowing (the first one), and the earth and the mountains shall be removed from their places, and crushed with a single crushing; then on that Day shall the (Great) Event befall; and the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up, and the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. That Day shall you be brought to Judgement, not a secret of you will be hidden. [Al-Haqqah. 13-18]

Allah, The Exalted, said:

إِذَا ٱلسَّمَآءُ ٱنشَقَّتۡ (١) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٢) وَإِذَا ٱلۡأَرۡضُ مُدَّتۡ (٣) وَأَلۡقَتۡ مَا فِيہَا وَتَخَلَّتۡ (٤) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٥) يَـٰٓأَيُّهَا ٱلۡإِنسَـٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدۡحً۬ا فَمُلَـٰقِيهِ (٦) فَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ بِيَمِينِهِۦ (٧) فَسَوۡفَ يُحَاسَبُ حِسَابً۬ا يَسِيرً۬ا (٨) وَيَنقَلِبُ إِلَىٰٓ أَهۡلِهِۦ مَسۡرُورً۬ا (٩) وَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ وَرَآءَ ظَهۡرِهِۦ (١٠) فَسَوۡفَ يَدۡعُواْ ثُبُورً۬ا (١١) وَيَصۡلَىٰ سَعِيرًا (١٢) إِنَّهُ ۥ كَانَ فِىٓ أَهۡلِهِۦ مَسۡرُورًا (١٣) إِنَّهُ ۥ ظَنَّ أَن لَّن يَحُورَ (١٤) بَلَىٰٓ إِنَّ رَبَّهُ ۥ كَانَ بِهِۦ بَصِيرً۬ا (١٥)

When the heaven is split asunder, and listens and obeys its Lord, and it must do so; and when the earth is stretched forth; and has cast out all that was in it and became empty; and listens and obeys its Lord, and it must do so; O man! Verily, you are returning towards your Lord with your deeds and actions (good or bad), a sure returning, so you will meet (i.e. the results of your deeds which you did). Then, as for him who will be given his Record in his right hand, he surely will receive an easy reckoning, and will return to his family in joy! But whosoever is given his Record behind his back, he will invoke (his) destruction, and shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)! Yes! Verily, his Lord has been ever beholding him! [Al-Inshiqaq. 1-15]

Allah, The Exalted, said:

إِذَا زُلۡزِلَتِ ٱلۡأَرۡضُ زِلۡزَالَهَا (١) وَأَخۡرَجَتِ ٱلۡأَرۡضُ أَثۡقَالَهَا (٢) وَقَالَ ٱلۡإِنسَـٰنُ مَا لَهَا (٣) يَوۡمَٮِٕذٍ۬ تُحَدِّثُ أَخۡبَارَهَا (٤) بِأَنَّ رَبَّكَ أَوۡحَىٰ لهَا (٥) يَوۡمَٮِٕذٍ۬ يَصۡدُرُ ٱلنَّاسُ أَشۡتَاتً۬ا لِّيُرَوۡاْ أَعۡمَـٰلَهُمۡ (٦) فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرً۬ا يَرَهُ ۥ (٧) وَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ۬ شَرًّ۬ا يَرَهُ ۥ (٨)

When the earth is shaken with its (final) earthquake. And when the earth throws out its burdens, and man will say: “What is the matter with it?” That Day it will declare its information (about all what happened over it of good or evil). Because your Lord has inspired it. That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it. [Surah Az-Zalzalah]

It is essential to priortise constructive dialogue over fear-based narratives regarding the preservation of the earth. We must not instill in our children the notion that immediate action is the only path to prevent the earth from becoming irreparably damaged or uninhabitable due to purported climate change influences. While it is undeniable that the release of toxic substances from industries into our waters and the environment poses significant health risks and ecological harm, such actions will not lead to the annihilation of the earth or render it uninhabitable. The only true determinants of our climate are those outlined in this lecture [Footnote a] and the earth’s destruction will take place only when all signs of the day of Judgement manifest, as mentioned by the seal of the Prophets, Muhammad, peace and blessings of Allah be upon him. [Footnote b]

Footnote a:

https://sau.posthaven.com/climate-change-abu-iyaad-amjad-rafiq

Footnote b:

Whimsical statements about the end of the world and its signs

https://salafidawahmanchester.com/2025/01/13/some-factors-that-contributes-to-the-greatest-evils-associated-with-knowledge/

American Fearmonger Caught! [The Plan to Instill Fear Through Climate Change]

[1]An Excerpt From Tafseer As-Sadi

[2] An Excerpt from Iddat As-Saabireen 166-167

The Response

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

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

Allah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

O you who believe! Answer Allah and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered. [8:24]

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

This Ayah comprises some affairs and one of them is that a beneficial life is only attained through obedience to Allah and His Messenger, therefore, whoever does not submit to this call (of Allah and His Messenger) will have no life (upright guidance), even though he has a life similar to that of the most despicable animals (i.e. eats, drinks and fulfils desires whilst devoid of the sound faith that enables a person to distinguish between guidance and misguidance).

A real and good life is the life of that one who answers the call of Allah and His Messenger- outwardly and inwardly. They are those who are alive (with sound faith in this life), and even if they have passed away (their righteous example remains). As for others besides them, they are dead (with hearts devoid of sound faith), even if their bodies are alive. This is why the one with the most perfect life amongst the people is the one with the most perfect response to the call of the Messenger because there is life (upright guidance) in everything he calls to. Therefore, whoever missed a portion of it will miss a portion of life and there is life in accordance with his response to his call.

[لِمَا يُحْيِيكُمْ -To that which will give you life].

Mujaahid, may Allah have mercy upon him, “Meaning, the truth”.

Qataadah, may Allah have mercy upon him, said, “Meaning, this Qur’an in which is life (upright guidance), safety and protection in the life of this world and the hereafter”.

As-Sa’dee, may Allah have mercy upon him, said, “Meaning, Islam. They were given life (upright guidance) by way of it after being dead (completely misguided) through disbelief”.

Ibn Ishaaq, may Allah have mercy upon him, said that Urwa Bin Zubayr, may Allah have mercy upon him, said, “Meaning, through Jihad, Allah gave you might after they had been subdued, made them powerful after being weak and protected against your enemy after being overpowered by them”.

All these interpretations are of a singular reality, and that is to fulfil what the Messenger, peace and blessings of Allah be upon him, conveyed – outwardly (deeds) and inwardly (sound belief in the heart).

Al-Farraa’i, may Allah have mercy upon him, said, “If you are called to that which gives life” means when you are commanded to perform Jihad against your enemy. He intends that the believers become strong through Jihad, and if they were to abandon Jihad their authority would become weak and their enemy would gain an advantage over them. Jihad is one of the greatest of affairs by way of which they are given life in the worldly life (enabled to establish and follow the upright religion), in the Barsakh (life of bliss in the grave) and in the Hereafter (a life of bliss in paradise). As for the worldly life, their power and domination over their enemy is by way of Jihad. [Footnote a] And regarding the Barsakh, Allah said:

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision].[Surah Al-Imran. Ayah 169]

As for in the Hereafter, indeed the share of the Mujaahideen and Shuhadaa with regards to life and bliss would be greater than that of others besides them. Due to this, Ibn Qutaybah, may Allah have mercy upon him, said regarding Allah’s statement:[لِمَا يُحْيِيكُمْ -To that which will give you life] means “martyrdom”. Some of the Mufassiroon said that it means “Paradise” because it is the abode of the eternal good life. The Ayah includes all these affairs because Iman, Islam, the Qur’an and Jihad give the hearts a good life (upright guidance) and perfect life in Paradise, and the Messenger is a caller to Iman and Paradise, therefore, he is a caller to life in the life of this world and the Hereafter.

The life of the body enables a person to be conscious of what benefits and harms, so he chooses that which benefits over what harms him. When deprived of this, he is affected by pain and weakness. Due to this, the life of the sick person, the grief-stricken, the one afflicted with anxiety, distress, fear, poverty and humiliation is inferior to the life of the one protected from that. The life of one’s heart and soul enables a person to distinguish between truth and falsehood, between misguidance and guidance, so the person chooses the truth and not its opposite. This life benefits him with the strength to distinguish between benefit and harm in affairs of knowledge, intent and action; benefits him with the strength of Imaan, intent, love for the truth and the strength to abhor falsehood. Therefore, self-consciousness, discernment, love and aversion are (judged in accordance with) what one possesses of this life (of the heart and soul), just as the body that is alive is (judged in accordance with) its self-consciousness and perception of what is of benefit and what brings about pain.

The (first affair) is regarding the life of the body and the (other one) is about the life of the heart. The discernment of the heart ceases when the life of the heart. Even if it possesses an aspect of discernment, it will not have the strength by way of which it chooses what benefits over harm. And just as the human being cannot have life (physically) until the Angel blows the soul into him – because prior to this, he was lifeless; also, is the life of his soul and heart until the Messenger conveys to him the revelation. Allah said:

يُنَزِّلُ الْمَلاَئِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

He [Allah] sends down the angels with [Rooh (i.e. revelation)] of His Command to whom of His slaves He pleases (i.e. the chosen Messengers)]. [16:2]

Allah said:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will.

[Life of the body begins] through the angel sent by Allah to blow the soul into a person and [life of the heart through upright guidance is made possible through] the advent of the human Messenger. So, whoever receives the Rooh [i.e. the soul] brought by the Angel Messenger and the Rooh [i.e. revelation conveyed by the human Messenger] will receive two types of life. The one who receives the Rooh [soul], but not the [other Rooh (the revelation conveyed by the human Messenger)] will receive one type of life and miss the other. Allah said:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا

Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?

Therefore, he is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbaas [may Allah be pleased with him and his father] and all the Mufassiroon said that such a one [i.e. the one who is guided] used to be an unbeliever, so Allah guided him.

And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of affairs and one of them is that he walks amongst the people with light, whilst the people are in darkness, therefore, his example and theirs is like that of a people who got lost during nightfall and could not find their way, whilst he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second affair is that he walks amongst them with his light, so they borrow from it due to their need for it. The third affair is that he walks with his light on the day of judgement on the bridge of As-siraat, whilst the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaaq.

And regarding Allah’s statement:

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

And know that Allah comes in between a person and his heart. And verily to Him you shall (all) be gathered.

The first explanation of this statement is that it is well known that Allah is the one who intervenes between the believer and disbelief, between the disbeliever and Imaan, between the people of obedience and their disobedience to Him, and between the people of disobedience and their obedience to Him. This is the saying of Ibn Abbaas and the majority of the Mufassiroon.

The second explanation is that Allah is close to the heart of the human (i.e. by His All-Encompassing Perfect knowledge) and no secret is hidden from Him. This was mentioned by Al-Waahidiy from Qataadah. It appears that this statement (reported from Qataadah) is more in conformity with the context because the basis of this Istijaabah [i.e. responding to the call of Allah and His Messenger] is by way of the heart. A bodily response is of no benefit without the response of the heart because Allah comes between a person and his heart and knows whether the person has responded to Him with his heart or hides the opposite of that.

With regards to the first statement (i.e. the statement of Ibn Abbaas and the majority of the Mufassiroon), it is the fact that if one turns away from (responding to the call of Allah and His Messenger), he will not be safe and thus Allah comes between him and his hearts as a punishment because he abandoned (this response) after the truth had been explained and made clear. So, he will be like what (has been mentioned) in the statement of Allah:

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path).

فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ

But they were not such as to believe in that which they had rejected before.

This Ayah is a warning against (failing to respond) with the heart even if a response had been made by way of the limbs. [(1)]

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

[(1)]: Al-Fawaa’id.140-144. 

A Great Disclosure: Four Lives Uncovered by Their Adherence to the Two Paths

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, Methodology - 'Manhaj', Monotheism - Tawheed, 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.

Allah, The Most High, said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

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

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

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

ولتستبين سبيل المجرمين

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2]: Tafseer ibn Katheer

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

The Final Blossoms of Tawhid as the Soul is About to Depart

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, Scholars of Islam, Worship - 'Ibaadah'.

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

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

The Shahadah at the time of death wipes away one’s evil deeds. This is because the one who utters it at the time of departure from this world does so with certainty and knowledge of its true meaning. All his desires [i.e. worldly desires] come to an end and his rebellious soul (becomes) mild and submissive after being in (a state of) refusal and disobedience- a (state of) approval after turning away, and a state of humility after being held in high esteem. The (heart’s and the soul’s) eagerness for the worldly life and its merits departs and distances (from everything) while in the presence of its Lord, Originator and true Protector; humble in the presence of its Lord, hopeful of pardon, forgiveness and mercy.

Belief in the Oneness of Allah- [i.e. the belief in the Oneness of Allah’s Lordship (that Allah alone is the creator, provider and the one in control of all the affairs of the universe); and that Allah alone has perfect Names and Attributes without similarities, free from all imperfections, and that Allah alone has the right to be worshipped]- frees and distances the soul from that which leads to Shirk and manifests the reality of its falsity. Thus, those wishes which the soul busied itself with ceases and all its concern is (dovoted to) the One it is certain to meet [i.e. Allah].

The person focuses his attention completely on Allah- turns to Allah with his soul and desire and submits to Allah alone, inwardly and outwardly. The person’s hidden affair [i.e. the heart and soul] and outward affair [i.e. what he proclaims] testify to the same thing, thus, he says sincerely: “None has the right to be worshipped except Allah.” His heart is freed from attachment to other than Allah -all the worldly (desires) leaves the heart because he is about to stand in Allah’s presence. The intensity of his desire (for the worldly life) is extinguished and the heart is filled with the afterlife, thus it becomes the attention of his eyes and the worldly life is forgotten. [When] this sincere testimony is his last deed, it purifies him from sins and Allah enters (him into a noble position). This is because he meets Allah with a truthful and pure testimony, whose outward manifestation is in agreement with (what is hidden in the heart and soul). If a person made this testimony (with this type of conviction) during the time of well-being [i.e. whilst residing in the worldly life], he would not have placed great importance on worldly desires, rather he would have attached himself to Allah alone; but he made this testimony (in the worldly life) with a heart filled with desires, love of life and its means of subsistence. [1]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility 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 Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301] [2]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [3]

[1] An Excerpt from ‘Al-Fawaa-id. Page: 91-92. slightly paraphrased

[2]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/

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

The Clarity a Person Loses by Enlarging Others’ Flaws

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

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

Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]

Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

This narration shows that it is obligated to  (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others. [Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 2 /205]

Who Is Not Without Hidden Shortcomings?!

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

And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours….[Refer to first lines of Al-Qahtaanee’s Nooniyyah]

[a] [As-Saheehah 1/74-75- Saheeh Mawqoofan]

In the Silence of My Heart: A Fierce Conversation with the Nafs on Letting Go or Striking Back

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, 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:

 الفرق بين العفو والذلِّ: أن العفوَ إسقاط حقِّك جُودًا وكرمًا وإحسانًا، مع قدرتك على الانتقام، فتؤثر الترك رغبةً في الإحسان ومكارم الأخلاق، بخلاف الذل، فإن صاحبه يترك الانتقام عجزًا وخوفًا ومهانة نفس، فهذا مذموم غير محمود، ولعل المنتقمَ بالحق أحسنُ حالًا منه

The difference between pardon and humiliation is that pardoning (others) is forgoing your right out of generosity, kindness, and benevolence, despite having the ability to seek revenge. So, you give precedence to abandoning (retaliation) out of a desire for doing good and noble character, as opposed to humiliation because the humiliated one abandons revenge due to inability,  fear, and a sense of personal degradation. This is considered blameworthy and not praiseworthy. It may be that the one who seeks revenge justly is in a better situation than him.

A paraphrased excerpt from “Ar-Ruh” page 325″. Publisher: Dar Kutub Ilmiyyah 1st Edition 1982.

The numbers are absolutely irrelevant

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

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

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

Let every Muslim be careful of being deceived by the great numbers [i.e. people upon such and such idea, view, belief, way of life, etc], while saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. O sensible one! It is obligated to you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ

And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Al An’am. 116]

Allah [The Most High] said:

وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ

And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(1)]

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

A Muslim is obligated to feel honoured in his religion, to be proud of his religion and adhere strictly to the guidelines ordained by Allah and His Messenger, peace and blessings of Allah be upon him, within this upright religion that Allah has chosen for His servants. He should neither add to nor subtract from it. What is also obligated to a Muslim is that he should not be [إمَّعَةً –  a yes-man] who follows everyone that screams; instead, his character should be in accordance with Allah’s Shariah, aiming to be one who is emulated (in righteousness) and not a follower (in evil), and to serve as a role model rather than merely imitating others. This is because Allah’s Shariah – all praise and thanks be to Allah – is complete in every aspect, as stated in the verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلامَ دِيناً

This day I have perfected your religion for you and completed My favor upon you and have chosen for you Islam as religion. [Al-Ma’idah 3] [(2)]

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

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(3)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imam on his own and with Allah lies all success. [(4)]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [5]

[(1)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(2)] Majmu Fatawa 2/301

[(3)] قم المعاند – 2/547

[(4)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

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