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This Zionist once made a very strange excuse

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

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

It used to be said:

لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث وَلِكُلِّ ضَرٍّ هَالِك

For every people there is an inheritor, every land has a cultivator and every evil has one destroyed by it.

When some non-combantant Palestinians were arrested and stripped to their underwear, a member of Netanyahu’s Zionist/far-right army gave a very strange excuse for subjecting those civilians to such humiliation. He was asked:

“Dozens of men, some bound and blindfolded, stripped to their underwear, and we believe some of that was filmed by IDF members, what was the purpose of the exercise that was going on at that point in that part of Gaza?”

He replied: “First of all remember it’s the Middle East and it’s warmer here, especially during the day when it is sunny. To be honest, to take off your shirt might not be pleasant, but it’s not the end of the world”. Listen below:

Where did he inherit this evil behaviour?

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

“Bani Israel [i.e. the impious among them] used to take bath naked (all together) looking at each other. The Prophet Musa, peace and blessings of Allah be upon him, used to take a bath alone”. They said, “By Allah! Nothing prevents Musa from taking a bath with us except that he has a scrotal hernia”. So once Musa went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Musa followed that stone saying, “My clothes, O stone! My clothes, O stone, until the Bani Israel saw him and said, “By Allah, Musa has got no defect in his body”. Musa took his clothes and began to beat the stone. Abu Huraira added, “By Allah! There are still six or seven marks present on the stone from that excessive beating.” [Sahih al-Bukhari 278]

Musa, peace and blessings of Allah be upon him, was a very shy man and used to cover his body completely. No part of his skin was seen due to shyness. So, he was hurt by those amongst the children of Israel who said, “He covers his body in this way only because of some defect in his skin- either leprosy or scrotal hernia, or he has some other defect”. Allah wished to free Musa from that which they said about him, so one day whilst he was in seclusion, he took off his clothes and put them on a stone, and started taking a bath. When he finished the bath, he moved towards his clothes to take them, but the stone fled with his clothes. Musa picked up his stick and ran after the stone saying, “O stone! My clothes” until he reached a group of the children of Israel who saw him without (clothes), and found him the best of that which Allaah had created, and Allah freed him from what they had accused him of. They said, “By Allaah! Nothing is wrong with Musa”. The stone stopped there, so Musa took his clothes and wore them, and thereafter started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting- three, four, or five marks. This was what Allah referred to in His statement:

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ ءَاذَوۡاْ مُوسَىٰ فَبَرَّأَهُ ٱللَّهُ مِمَّا قَالُواْۚ وَكَانَ عِندَ ٱللَّهِ وَجِيہً۬ا

O you who believe! Be not like those who annoyed Musa (Moses), but Allah cleared him of that which they alleged, and he was honourable in the sight of Allaah].[Al-Ahzaab. 69]

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

This hadith (contains) one of the most amazing stories – a story through which Allah raised the status of Musa, peace be upon him. In this hadith, there is a clarification regarding the fact that the Messengers and the Prophets were put to trial at the hands of the evil ones in their nations, so they exercised patience whilst facing harm, received abundant reward from Allah, The Mighty and Majestic, and carried on propagating Allah’s message.

Indeed, the Messenger, peace and blessings of Allah be upon him, informed us that Musa, peace be upon him, was harmed by Bani Israa’eel (i.e. the disobedient among them) but he exercised patience. In this hadith, there is proof to show that the miracles of the Messengers and Prophets are affirmed. With regards to this particular miracle, the stone- an inanimate object – moved and fled with the thobe; then Musa, peace be upon him, was finally able to catch up with it. He hit it several times and left a mark on it. This is the great miracle that has been mentioned in this hadeeth. [1]

NB: This wicked deed can only be blamed on those who permitted it, those who executed it, and those who justified it. Thus, anyone who condemned or opposed it should not be held responsible, nor should this be used as a way to blame all individuals who identify as Jewish. Allah said:

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

That no bearer will bear the burden (of the crime and sin) of another. [2]

[1] An Excerpt from at-Taliqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/135]

[2]https://www.thenoblequran.com/q/#/search/53_38

Verse 188 Surah Aal Imran

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

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

Allah, The Most High, stated:

لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ فَلَا تَحۡسَبَنَّہُم بِمَفَازَةٍ۬ مِّنَ ٱلۡعَذَابِ‌ۖ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. [Aal Imran. 188]

لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ

Think not that those who rejoice in what they have done (or brought about).

Meaning, the rejoicing (accompanied) with insolence and boasting, thinking that they have done a favour to Allah and Allah’s Messenger.

[بِمَآ أَتَواْ – what they have done (or brought about)]- Meaning, the deeds by way of which they seek to get close to Allaah as they claim.

وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ

And love to be praised for what they have not done.

Meaning, they want people to praise them for what they have done, such as feigning righteousness to the people in order to be praised, even if they have not performed an act of righteousness- similar to what the people of the Scripture did, (who) concealed the characteristics of the Prophet, peace and blessings of Allah be upon him, and did not make it known, and then said, “Now we have overcome Muhammad when we say that he is not the Mubash’shar bihee “the Messenger whom Prophet Isa mentioned as the good tidings.

This verse includes two types of people: The people of the Scripture who rejoiced in what they did by concealing the characteristics of the Prophet and not believing in him, and loved to be praised for what they have not done when they pretended to the people that if the Messenger – who is mentioned as good tidings (by Eesaa)- is sent, “We will believe in him”.

The second group are the hypocrites. This is because the hypocrites rejoice in what they do and say, “We have submitted in Islam” in the presence of Muhammad and his companions, whilet their situation is the opposite of that, and they loved to be praised for what they have not done with regards to sincerity, love for Allah and His Messenger, and obedience to Allah’s Messenger.

Source: Tafsir Surah Aal Imran by Imam Muhammad Ibn Salih Al-Uthaymin – may Allah have mercy upon him

Verse 28 Surah Ar-Rad and Verse 23 Az-Zumar

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

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

Allah, The Most High, said:

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ

Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest. [Ar-Rad 28]

Allah said:

ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide. [Az-Zumar 23]

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

The religion is based on two matters: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him].

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ

And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

And We created not the heavens and the earth, and all that is between them, for mere play; We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones).

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ

And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…

Allah, The Most High, said:

مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ

Allah did not create this but in truth.

Allah, The Most High, said:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى

Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?”

Allah, The Most High, said:

أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ

Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”

Allah, The Most High, said:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)

Allah, The Most High, said:

ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things and that Allah surrounds (comprehends) all things in (His) Knowledge.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. Being grateful to Allah is the reason why a person is given an increase in blessings and favours. Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [An Excerpt from Al-Fawa’id 192-194]

One of the benefits of Dhikr is that it is a reason behind one being declared truthful by Allah, because indeed the one who remembers Allah [is in reality] speaking about Allah’s Perfect Attributes and Exalted Characteristics. So, when a person speaks about [Allah’s Perfect Attributes and Exalted Characteristics], Allah declares that what he [i.e. the person] says is true, and whoever is declared truthful by Allah will not be resurrected with the liars; instead, is hoped that he will be resurrected with the truthful ones. Abee Ishaq narrated from Al-Aghar Bin Muslim who bore witness that Abu Hurairah and Abu Sa’eed Al-Khudree, may Allah be pleased with them, said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“When the servant says, ‘Laa ilaaha illal-laah Wa Allahu Akbar “None has the right to be worshipped except Allah and Allah is the Most Great”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and I am the Most Great.’ When he says, “Laa ilaaha Illal laahu Wahdahu “None has the right to be worshipped except Allah alone”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, alone.’ When he says, “Laa ilaha Ilal laah, laa Shareekalahu “None has the right to be worshipped except Allaah, He has no partner or (associate)”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and I have no partner (or associate).’ When he says, “Laa ilaaha illal laah, lahul Mulku Wa lahul Hamdu “None has the right to be worshipped except Allah, all dominion is His and all praise is to Him”,’ Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, all dominion is Mine and all praise is due to Me.’ When he says: “Laa ilaaha illal laa, laa hawla wa la quwwata illaa billah “None has the right to be worshipped except Allah and there is no power and nor strength (given to anything to move or alternate from one state to another except by the will of) Allah”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and there is no power and nor strength (given to anything to move or alternate from one state to another except by My Will).’ One of the narrators Abu Ishaq said: “Then Agharr said something that I did not understand. I said to Abu Jafar: ‘What did he say?’ He said: ‘Whoever is blessed with (the ability to say) them [i.e. these words] at the time of death, the Fire will not touch him.'” [Sunan Ibn Maajah. Number 3794. Sunan Tirmidhee 3430. As-Sahihah. Number 1390]

From the benefits of Dhikr is that profuse remembrance of Allah is a safeguard against hypocrisy, for indeed the hypocrites remember Allah very little. Allah said about the hypocrites: [وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلاً۬  – And they do not remember Allah but little]. [An-Nisaa 142]

Ka’b said: “Whoever remembers Allah, The Mighty and Majestic, a lot, he will be free from hypocrisy.’’ And perhaps this is why Allah ended Surah Al-Munaafiqoon with the statement:

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تُلۡهِكُمۡ أَمۡوَٲلُكُمۡ وَلَآ أَوۡلَـٰدُڪُمۡ عَن ذِڪۡرِ ٱللَّهِ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers]. [Al-Munaafiqoon. 9]

This is because (the Ayah) contains a warning against the Fitna of the hypocrites, who are heedless of Allah’s remembrance, thus fall into hypocrisy. Little remembrance of Allah is one of the signs of hypocrisy, therefore profuse remembrance of Allah is a safeguard against hypocrisy.

From the benefits of Dhikr is that it is a healing for the hearts and a remedy for its diseases. Mak’hool Bin Abdillah said, “Mentioning Allah is a remedy [i.e. it purifies the heart] and mentioning the people [i.e. by way of impermissible speech] is a disease”. Also Dhikr removes hardness of the heart, for there is a hardness in the heart that cannot go away except through Dhikr. A man came to Hasan Al-Basri and said, “O Abu Sa’eed! I complain to you about the hardness of my heart”, he said, “Expel it through remembrance of Allah.”

From the benefits of Dhikr is that Allah will be a close ally of the one who remembers Him. Allah will love, support and grant him Tawfeeq [i.e. guide him and enable him to act upon that guidance], just as Allah said:

إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَواْ وَّٱلَّذِينَ هُم مُّحۡسِنُونَ

Truly, Allah is with those who fear Him (i.e. He grants them aid and assistance (1), and those who are Muhsinoon (good-doers). [An-Nahl. 128]

Allah said:

وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ

And Allah is with the patient ones (i.e. He grants them aid and assistance. (2) [Al-Baqarah. 249]

Allah said: [وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ – And verily, Allah is with the good doers (i.e. He grants them aid and assistance (3). [Al-Ankabut. 69]

The one who remembers Allah has a great share of this, just as it has been reported in a Hadith Qudsee: “Allah says: ‘I am with My slave  when he remembers Me and his lips move while mentioning Me. [i.e. I grant him aid, assistance, help, guide and grant him the ability to act upon that guidance”. (4) [Ibn Maajah 3792]

From the benefits of Dhikr is that it brings about blessings [or bounties] and repels vengeance. There’s nothing that earns a person blessing and repels vengeance in a manner [more effective] than remembrance of Allah. Allaah said: [إِنَّ ٱللَّهَ يُدَٲفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْ‌ۗ   – Truly, Allah defends those who believe]. [Al-Hajj 38]

Allah’s defence for a person is based on the strength of the person’s Iman and its perfection, and the essence of Iman and its strength is remembrance of Allah. So whoever’s Iman is more perfect and his remembrance (of Allah) is more, his share will be greater [i.e. he’ll receive more protection from Allah].

An Excerpt from “Fiqh Al-Ad’iyah Wal Ad’kar 1/ 22-24. By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him

Refs 1, 2 & 3: Zad Al-Maseer Fee Ilm at-Tafsir

Ref 4: Shurooh Sunan Ibn Majah Ad-Dehlawiy…Page1376. Kitab Al-Adab

[2] Allah Established Order in the Earth and Prohibited Corruption

Written by Abdullah Jallow on . Posted in Fitnah, 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.

Allah, The Most High, said:

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good-doers. [Al-A’raf 56]

“And do not do mischief on the earth, after it has been set in order”.

That is: do not spread corruption therein through acts of disobedience and calling to other than obedience to Allah, after Allah has set it in order by sending the Messengers, clarifying the divine law, and calling (humankind and jinn) to obey Allah.

This meaning is the statement of al-Hasan, As-Suddiy, Ad-Dahhak, and al-Kalbi. [1]

 

Allah, The Most High, said:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ فَحَسۡبُهُ ۥ جَهَنَّمُ‌ۚ وَلَبِئۡسَ ٱلۡمِهَادُ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا

And of mankind there is he whose speech may please you in this worldly life..

Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.

He emphasises what he says:

وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ

“and he calls Allah to witness as to that which is in his heart…”

Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this is the case regarding the believers- those who are not hypocrites. And due to this Allah said:

وَهُوَ أَلَدُّ ٱلۡخِصَامِ

“yet he is the most quarrelsome of the opponents..”

Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

“And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief”;

Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetation, fruits and livestock decrease and become little due to evil deeds.

وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

“And Allah likes not mischief…”

Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty:

أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ

“he is led by arrogance to (more) crime…”

Thus, he combines between disobedience to Allah and being arrogant towards the sincere advisers. [2]

[1] An Excerpt from Tafsir Al-Baghawi

[2] An Excerpt from Tafseer As-Sadi

Verse 94 Surah An-Nisaa

Written by Abdullah Jallow on . Posted in Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, 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 إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

Who Among Creation Knows Allah Most Profoundly?

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

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

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

There are those who know Allah as the one who is magnanimous, kind and bestows favours in abundance.

There are those who know Him as the one who is forgiving, forbearing and expiates the sins of the servants.

There are those who know Him as the possessor of perfect Strength and punishes the wrongdoers justly.

There are those who know Him as the posssessor of Perfect, All-Encompassing Knowledge and Wisdom.

There are those who know Him as the possessor of perfect Might and Magesty.

There are those who know Him as one with perfect mercy, benignity and graciousness.

There are those who know Him as the possessor of absolute dominion and that everything is subjugated to Him willingly and unwillingly.

There is one who knows Allah as the one who responds to his supplication, relieves his anxiety and fulfil his need.

The ones- among these people -with the most comprehensive knowledge and awareness about Allah are those who know Him by His Speech (i.e. the Qur’an) because they know a Lord who possesses unlimited Perfect Attributes and Perfect Exalted Descriptions – free from every similarity, dificiency, weakness and fault; the possessor of every sublime Name and perfect Attribute; does what He wills (based on perfect knowledge, justice and wisdom); above everyone – (above His throne in a way that befits His Majesty and everything is under His absolute control); knows, hears and sees everything, able to do everything, everyone and everything depends on Him for their subsistence and survival, while He depends on none; gives commands and prohibitions, perfectly ordained all the religious affairs, and spoke about everything (He wants the servants to know regarding) the events that will take place in the universe – present, past and future- based on His perfect knowledge, Perfect Justice and Wisdom). He is greater than everything – (free from all similarities, dificiencies, imperfections, weaknesses and faults). He is the most Merciful of all those who show mercy and the most able to do what He wishes, the best and the only perfect judge (whose judgments are based on absolute certainty, perfect justice, knowledge and wisdom).

The Qur’an was revealed so that His servants may know Him- know the path that leads to His Pleasure as well as about those who follow this path that leads to His (Pleasure and reward in this life and the next).

An Excerpt From Al-Fawa’id. page 258-259

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)

Beyond Slogans: The True Causes of Every Calamity in the World

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

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

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

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

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

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

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

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

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

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

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

As for Tawheed and justice, Allah said:

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

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

As for injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

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

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

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

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

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

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

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

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

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

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

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

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Therefore, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good. [1]

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [2]

Every sin is a legacy inherited from a nation that was destroyed by Allah. Taking more than one is entitled to is a legacy from the people of Shu’ayb, peace be upon him. The corruption and arrogance displayed on earth are inherited from the people of Pharaoh, and the pride and tyranny are legacies from the people of Prophet Hud, peace be upon him. Thus, the sinner is adorned in the garments of these nations that are enemies of Allah. [3]

The pursuit of (vain) desires and prolonged (covetous) hope are the ingredients of every corruption, because the pursuit of (vain) desires blinds (one) from the truth in knowledge and intent, while prolonged (covetous) hope (makes one) forget the afterlife and hinders from making preparations for it. [4]

Everyone who possesses even a modicum of (sound) intellect is aware that the corruption of the world and its destruction are caused by placing human opinion ahead of divine revelation and desires ahead of sound reasoning. These two evil objectives cannot be deeply ingrained in a heart without causing its complete deterioration, nor exist in a nation without entirely corrupting its affairs. [5]

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. [6]

[1] An Excerpt from Al-Fawaa’id 131-132

[2] Excerpt from “Bada’i Al-Fawa’id 3/525-526

[3] Ad-Da’u Wad Dawa’u. page 142

[4] Al-Fawa’id page 156

[5] I’laam Al-Muwaqqi’een 1/67-69

[6] 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)

Strangeness and Resilience in the Face of Misidentification of Error and Popular Opposition

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

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

“Islam began as a strange (thing) and it will return to be something strange just as it began”. [1]

Yunus Ibn Ubaid, may Allah have mercy upon him, said:

“How remarkable today are those who call to the Sunnah. Even more remarkable are those who respond and accept the Sunnah”.

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, said: The Sunnah has become strange and those who call to it have become strange, and even stranger are those who act upon it. No doubt there will be times when there will be strangeness with respect to the Sunnah and its people. As time elapses the Sunnah will become strange and Ahlus Sunnah are the strangers; for that reason he, peace and blessings of Allah be upon him, said: “Islam began as a strange thing and it will return being strange. So Toobaa is for the strangers. They said, ‘Who are the strangers O Messenger of Allah?’ He said, ‘Those who will rectify when the people become corrupt'”. And in another narration: said, “They rectify that which the people have corrupted”.

These are the strangers during the end of time. They hold onto the Sunnah when the people become corrupt. They exercise patience upon that which touches them of harm. They exercise patience upon (this) strangeness amongst the people because those who oppose them are numerous, for they are in strangeness amongst the people. [2]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said: “Indeed, Islam will not vanish, but Ahlus Sunnah will vanish until only one man remains in a land”. This meaning can be found a lot in the speech of the pious predecessors, who praised the Sunnah, described it as strange and described its adherents as few. Al-Hasan, may Allah have mercy on him, used to say to his companions: “O Ahlus Sunnah! Be gentle (to one another), for you are the fewest among the people.”

Yunus Ibn Ubaid, may Allah have mercy upon him, said: “There is nothing stranger than the Sunnah, and even stranger is the one who is acquainted with it”.

Sufyan Ath-Thawri, may Allah have mercy upon him, said, “Treat the people of the Sunnah with good, for they are indeed strangers”. The intent of these Imams regarding the Sunnah is the path of the Prophet, peace and blessings of Allah be upon him, which he and his companions adhered to, free from Shubuhaat (beliefs and views that are made to resemble truth but are falsehood in reality) and Shahawaat (vain desires).

Then, it became a common thing (or understanding) among many later scholars, both from Ahlul Hadith and others, that the term “Sunnah” refers to that which is free from Shubuhaat and Shahawaat in beliefs, particularly concerning matters of belief in Allah, His angels, His Books, His Messengers, and the Day of Judgment, and also issues related to Qadr and the virtues of the companions of the Prophet, peace and blessings of Allah be upon him. Scholars have written in the knowledge of (this affair) under the title of Sunnah because its danger is great and the one in opposition is at the very edge of destruction.

As for the complete Sunnah, it is the path free from Shubuhaat and Shahawaat, as stated by Al-Hasan, Yunus Ibn Ubaid, Sufyan, Al-Fudayl, and others. Due to this, its adherents are described as strangers during the end of time because of their small number and strangeness (upon the complete Sunnah). Due to this, it has been transmitted in some of the narrations previously mentioned in the explanation of the (word) strangers (that they will be) “A righteous people, small in number among a large number of evil people. Those who disobey them are more numerous than those who obey them”. [Silsilah As-Sahihah. Number 1619]

This demonstrates their small number, the few that will respond and accept them, and the numerous people who will oppose and disobey them. Due to this, commendation has been transmitted in several hadiths regarding the one who adheres to his religion during the end of time that he’ll be like one grasping hot coals; [a] and that the reward for one among them will be equivalent to that of fifty among those before them, as they will not find helpers in goodness (righteousness). These strangers (adhering to the Sunnah and righteousness) are two types of people: the first rectifies himself amidst the corruption of the people, while the second is the one who rectifies what has been corrupted by the people, and of the two, he is loftier and more virtuous in status.

From the speech of Ahmad Ibn Aasim Al-Antakee – a senior figure among those who were devoted to worship, a possessor of knowledge, wisdom, and insight into issues of the religion, who lived in the era Abu Sulayman Ad-Daaraanee – was that he said: “Indeed, I witnessed an era from the eras when Islam returned to being strange as it began and the description of truth during it was strange just as it was at its beginning. If you sought after a scholar, you found him captivated by the love of worldly things, love of exaltation, and leadership. If you turn to one devoted to worship, you found him ignorant in his worship, deceived and ensnared by Iblees, who led him to the pinnacle of worship while he was ignorant of its most fundamental aspects, so how about its loftiest aspect?! The rest were merely the rabble—disorderly and predatory, akin to wolves and ferocious beasts, as well as cunning foxes”. This is the description of the people of your era among those who carry knowledge of the Quran and the callers to wisdom. Abu Nu’aym reported this (statement of Ahmad Ibn Aasim) in Al-Hilyah. This was the description of the people of his era, so how about the calamities and disasters that took place after him which he could not have possibly imagined or conceived?! [3]

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

أهل الإسلام في الناس غرباء ، والمؤمنون في أهل الإسلام غرباء،وأهل العلم في المؤمنين غرباء ، وأهل السنة الذين يميزونها من الأهواء والبدع هم غرباء ، والداعون إليها الصابرون على أذى المخالفين هم أشد هؤلاء غربة ولكن هؤلاء هم أهل الله حقا. فلا غربة عليهم وإنما غربتهم بين الأكثرين الذين قال الله عزوجل فيهم : (وإن تُطِع أَكثر مَن في الأرض يُضلّوك عن سبيلِ الله ) ( الأنعام : 116)
فأولئك هم الغرباء من الله ورسوله وغربتهم هي الغربة الموحشة
مدارج السالكين
٣/١٩٥

The people of Islam are strangers among the people, and the believers are strangers among the people of Islam. The (upright) people of knowledge are strangers among the believers, and those who adhere to the Sunnah, distinguishing it from (vain) desires and innovations in religious matters are strangers. The callers to it (the Sunnah), who exercise patience with the harm of those who oppose them, are the strangest of all by far. However, they are – in truth – [أهل الله – the allies of Allah – truly devoted to Allah in righteousness]. Thus, there is no strangeness regarding them (in reality), but rather their strangeness is among the majority about whom Allah, The Most High, said:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am: 116]

So, these ones [i.e. the majority upon misguidance referred to in the Ayah] are (in reality) the strangers to Allah and His Messenger, and their strangeness (is one characterised by) alienation. [4]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jama’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jama’ah was upon- the Prophet, peace and blessings of Allah be upon him, and his companions, may Allah be pleased with them- and one does not give consideration to the numerous people of falsehood”. [5]

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

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst 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]. Therefore, O sensible one! It is obligated on 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: “And if you obey most of those on earth, they will mislead you far away from Allah’s Path”. [Al An’am 116]

And 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] [6]

 

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 Munafiqun that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munafiqun. 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. [7]

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

Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jama’ah. The Jama’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [8]

 

The Ta’ifah Al-Mansurah – The Aided Group

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

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This group can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah – until the command of Allah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Among the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and He will establish the truth for the one who aids the truth and calls to it, even if evil is rife.

There will be those who adhere to good, call to it, and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as something strange and it will return as something strange, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadith, “Those who rectify what the people have corrupted’. These are the strangers because the majority of the people oppose them, belittle, forsake, and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North, etc…

They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. All praises and thanks be to Allah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and Sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors, and that which they were upon. All praises and thanks be to Allah at present we are on the correct path, a sound methodology and a straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [9]

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

It is obligated to the Ta’ifah Al-Mansurah [i.e. the aided group] – those whom Allah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allah, co-operate upon righteousness and piety, roll up their sleeves and embark upon work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And knowing the truth cannot be except through the knowledge inherited from the Prophets and Messengers, peace be upon them, and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allah, (in propagating) Allah’s Message and in enjoining good and forbidding evil. [10]

The Mujaddidun – The Revivers Every Hundred Years

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [11]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijabah (the Muslims). “At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife. “One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [12]

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[a] Anas Ibn Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A time of patience will come to people in which adhering to one’s religion is like grasping a hot coal”. [Sahih Tirmidhee 2260]

[1] Sahih Muslim 145

[2] An Excerpt from It’haaf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree 2/310-311

[3] An Excerpt from Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 6-9

[4] An Excerpt from Madarij As-Salikin 3/195

[5] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[6] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[7] An Excerpt from Qam Al-Mu’anid 2/547

[8] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14

[9] Paraphrased Excerpt: Listen to the audio here: https://safeyoutube.net/w/TlUI

[10] An Excerpt from Marhaban Yaa Talib Al-Ilm’ page 200

[11] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[12] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260