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Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [109]

Written by Abdullah Jallow on . Posted in Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked about the hadith:

“Whoever prays for forty days in congregation and catches the first Takbeer, two things will be written for him- safety from the fire and hypocrisy”. [1]

The Shaikh, may Allah have mercy upon him, responded:

We ask Allah to enable all of us accomplish this. This is a difficult matter that requires striving against the Nafs and an intense desire to accomplish this deed. We will not accomplish this except if we are early for every prayer, and the A’dhan is not called except that we are in the vicinity of the masjid or in it.  This (person) will accomplish it by the Will of Allah. Therefore, be eager for this good deed. [2]

[1] Silsilah As-Sahihah 2652
[2]http://www.rabee.net/ar/questions.php?cat=42&id=539

 

photo of island and thunder

The danger of selective punishment

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

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

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

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[23] The Character Trait Most Hated to The Messenger

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

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

Allah, The Most High, said:

وَإِذۡ أَخَذۡنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَـٰقَهُمۡ وَمِنكَ وَمِن نُّوحٍ۬ وَإِبۡرَٲهِيمَ وَمُوسَىٰ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۖ وَأَخَذۡنَا مِنۡهُم مِّيثَـٰقًا غَلِيظً۬ا
لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ وَأَعَدَّ لِلۡكَـٰفِرِينَ عَذَابًا أَلِيمً۬ا

And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ), and from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and ‘Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. That He may ask the truthful about their truth. [Al-Ahzaab. 7-8]

لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ

That He may ask the truthful about their truth.

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

When it is the case that the truthful ones will be brought to account regarding their truthfulness, then what would one think about the liars? [Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 2/327]

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

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

Ramadan: Responsibility, Moderation, and Generosity; Recitation and Good Companionship, Preservation of The Sunnah

Written by Abdullah Jallow on . Posted in Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Fasting, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

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

Responsibility, Moderation, and Generosity

Allah, The Most High, said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaytan (Devil – Satan) is ever ungrateful to his Lord. [Al-Israa. 26–27]

Imam As-Sa’di, may Allah have mercy upon him, said:

Shaytan does not call a person except to every blameworthy habit. Thus, he calls him to miserliness and to refrain from spending. But when the person refuses to obey him, he calls him to overspending and extravagance. However, Allah calls to the most just and balanced of affairs, and He praises the person for that, as He, The One free from all imperfections, stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes). [Al-Furqan. 67] [1]

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

“The limits of generosity are between two extremes, and when one goes beyond its limits, it leads to extravagance and squandering. When a person is lacking in generosity, it leads to miserliness and tight-fistedness”. [2]

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

“Those squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouthful and a scrap of bread. They should fear Allah and fear Him in their gatherings, and ensure that they do not become the cause of Allah’s blessings being stopped.” [3]

 

Generosity, Recitation of The Qur’an, and Good Companionship

Ibn Abbas, may Allah be pleased with him and his father, narrated:

“The Prophet, peace and blessings of Allah be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadan when Jibreel visited him. Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Noble Qur’an to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allah with glad tidings (rain) in readiness and haste to do charitable deeds].” [Al-Bukhari 1902]

Zain Ibn Al-Munir, may Allah have mercy upon him, said:

“The intent behind the likeness (or comparison) between the Prophet’s, peace and blessings of Allah be upon him, generosity and the fair wind is that the wind is one of mercy which Allah, The Most High, sends, and sends down rain that falls everywhere—both on dead land as well as land that is not dead. The Prophet’s good conduct and benevolence benefit everyone—the poor, the wealthy, and the one who has enough—more than the rain that falls (after the arrival of that) fair wind.” [4]

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

“He, peace and blessings of Allah be upon him, was the most generous amongst the people with regard to wealth and bestowing (things) to the people, and not that he was generous only after being asked. In the final year (of his life), Jibreel met him twice, and he finished the recitation of the (Qur’an) twice. From the benefits of (this hadith) are: It is more virtuous to study and recite the Qur’an at night with the righteous people, the scholars, and the good people. The Prophet recited to receive that which Allah has of reward. Generosity in times (when people are in need) and in Ramadan is something sought after.” [5]

 

Preservation of The Sunnah and Not Opposing It

Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal.” [Sahih Al-Jami 7224]

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e., those amongst them who deviated from the path of their Prophets) delay it.” [6]

Sahl Ibn Sa’d, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said: “The people will not cease to be upon good as long as they hasten to break the fast.” [7]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “This is a text regarding the triumph of the religion, attained through hastening to break the fast, and it is for the purpose of opposing the (misguidance of the) Jews and Christians. When opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest objectives behind the advent of the Messengers.” [8]

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

“In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. This means that the Ummah will not cease being consistent and will remain upon good if they preserve this Prophetic tradition. If they delay breaking the fast, this is a sign of corruption. [9]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e., those amongst them who deviated] delayed breaking the fast until the stars appeared. [10]

[1] An Excerpt from Tafseer as-Sadi

[2] Al-Fawaa’id page 207- 209

[3] An Excerpt from Al-Bayan Li-Akhta Ba’d Al-Kuttab 2/27

[4] An Excerpt from Fath Al-Bari Sharh Sahih Al-Bukhari. 4/150. Hadith 1902. Publisher- Dar As-Salam 1421 (Year 2000). 1st Edition)

[5] An Excerpt from Al-Hulal Al-Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Sahih Al-Bukhari. 2/121. Footnotes numbers: 1, 2 &3]

[6] Sahin Abee Dawud 2353. Maktabah Al-Ma’arif. 1st Edition

[7] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[8] Saheeh Muslim 1098

[9] Sharh Saheeh Muslim. 7/180-181. Publisher: Dar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)

[10] Fath Al-Bari Sharh Sahih Al-Bukhari 4/253. Publisher: Dar As-Salam. 1st Edition 1421AH (2000)

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [108]

Written by Abdullah Jallow on . Posted in 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.

I advise the Salafi youth, regardless of their location and where they go, to study the methodology of the pious predecessors, to acknowledge the station of Ahlus Sunnah Wal Jama’ah, and to understand that they are the ones who provide sincere counsel and possess experience. By Allah, the outcomes of adhering to their statement or opposing them are evident. In most cases, the one who opposes them falls into falsehood and evil, while those who benefit from them will find safety and salvation. Nothing can be equal to safety and salvation. [Majmu 4/343]

Examples of the Reverence and Dedication to the Qur’an Among the Pious Predecessors

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

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

Abu Salamah, may Allah be pleased with him, said: “Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, ‘O Abu Musa! Give reminder’. He recited”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “Whoever is able to learn something from the Qur’an, then let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book, because the houses in which there is no recitation is like the demolished houses without inhabitants. Indeed shaytan exits a house in which Surah Al Baqarah is heard”. [2]

He also said: “The hearts are receptacles so busy filling them with the Qur’an and do not busy them with other than it.” [3]

Ibn Abba, may Allah be pleased with him and his father, said: “It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the (entire) Qur’an haphazardly”. [4]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said: I heard the people in the towns saying that Salaman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [5]

Masruq, may Allah have mercy upon him, said: A man from the people of Makkah said to me: “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting:

أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut. 4] [6]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: “I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him, so he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [7]

Maymun Bin Mihran, may Allah have mercy upon him, said: “Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse: [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ  – until you visit the graves (i.e. till you die)]. Then he said, ‘I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell'”. [8]

Aamir Bin Abdi Qays, may Allah have mercy upon him, said, “I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah.  And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Surah Hud. Aayah 6]

And the statement of Allah:

مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ

Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. [Fatir. 2] [9]

Malik Bin Deenaar, may Allah have mercy upon him, said: “When the Qur’an is recited to the truthful people, their hearts become enraptured by the Afterlife”. [10]

Ibn Wahb, may Allah have mercy upon him, said:  “It was said to the sister of Malik Bin Deenaar: ‘What did Malik use to busy himself with in the house?’ She replied, ‘With the Mushaf and recitation'”. [11]

[1] Siyar A’lam An-Nubulaa 1/280

[2] Hilyah Al-Awliyaa (Tahdhib). 1/119

[3] Az-Zuhd 298. By Imam Ahmad

[4] Sifah As-Safwah Safwa 1/372

[5] Hilyah Al-Awliyaa (Tahdhib) 1/163

[6] Mawsu’ah 1/256-257 by Ibn Abee Dunya

[7] Mawsu’ah 3/255

[8] Mawsu’ah 3/255

[9] Mawsu’ah 1/279

[10] Sifah As-Safwah. 3/204

[11] Siyar A’lam An-Nubulaa 2/736

 

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[22] The Character Trait Most Hated By The Messenger

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

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

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

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

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

Through him [Muhammad – peace and blessings of Allah be upon him], Allah removed us from the darkness of Shirk, indecency, Bidah, evil deeds and bad manners – lying, deceit, quackery, trickery, etc. And He (purified us) with pure (Islamic) monotheism and strong, sincere Iman. He nurtured us upon truthfulness, took the oath of allegiance from us that we speak the truth wherever we may be, and warned us against lies and evil deeds.

And from the recompense for a liar is that which has been reported from the noble Prophet, peace and blessings of Allah be upon him- the person of high moral character – who said: “I saw (in a dream) – two men came to me.” Then the Prophet said, “They said, ‘The person whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies, and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection.'” [Al-Bukhari 6096]

How numerous are those who tell lies today against the carriers of Salafiyyah and its callers! They hinder men from the path of Allah through these lies to aid falsehood, spurious (beliefs, stances, ideas, views, etc.), bidah, (things) that are destructive to the sound creed, methodology and virtuous manners. [An Excerpt from ‘Al-Awaasim Mimmaa Fee Kutub Sayyid Qutb Minal-Qawaasim: page 45]

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[21] The Character Trait Most Hated By The Messenger

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

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

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

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

Samura bin Jundub, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“I saw (in a dream), two men came to me.” Then the Prophet narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘[Al-Bukhari 6069]

The truth remains the truth even if the one who utters it is lowly (insignificant)

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

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

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

And know that from the Sunnah’s vast (sciences and sources of knowledge), all of it is embodied within a single verse, namely (Allah’s) statement:

 وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟

And whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it. [Al-Hashr: 7]

Among the most important objectives in this regard is this blessed book which is an explanation of it. And know that among the most important objectives behind its authorship are two matters:

One of them is the explanation of the Qur’an by the Qur’an due to the consensus of the scholars that the noblest and loftiest types of Tafseer is the explanation of Allah’s Book by Allah’s Book (i.e. explanation of a verse of the Qur’an by another verse of the Qur’an), since no one is more knowledgeable about the meaning of Allah’s speech than Allah (Himself). And indeed, we have committed ourselves not to explain the Qur’an except through the seven types of Qur’an recitation, regardless of whether there is another type of recitation in the clear verse itself, or another verse other than it. We do not rely on explanation based on the “Shadh recitations” (a), though we may mention a “Shadh recitation” as supporting evidence to clarify the seven types of recitations. The recitations of Abu Jafar, Yaqub, and Khalaf are not considered Shadh in our view nor by the Muhaqqiqeen (b) among the people who possess knowledge of the (different) types of recitations.

With regards to the second objective, the Imam stated that he will clarify the Fiqh rulings from the verses, their evidences from the Sunnah, and the statements of the scholars therein. Then he stated: We will establish as stronger proof that which appears to us to be the stronger proof based on the evidence, without partisanship toward any particular school of jurisprudence or (based) on the statement of any specific person (scholar). Indeed, we will examine the statement itself and not the one who made it, for every person’s statement may be accepted or rejected, except the speech of the Messenger, peace and blessings of Allah be upon him. And it is well known that the truth (remains) truth even if the one who utters it is lowly (insignificant etc). Have you not seen that despite the fact that the Queen of Sabah and her people were prostrating to the sun instead of prostrating to Allah, however, when she uttered a statement of truth, Allah affirmed that she has spoken the truth. Her disbelief did not prevent it from being affirmed for her as the truth, which is her statement, as Allah stated that she said:

إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً

Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low.

Then Allah stated in confirmation of the truth of the truth she stated, saying:

وَكَذَٰلِكَ يَفْعَلُونَ

And thus they do. [1]

Footnote a: Ibn al-Jazari, may Allah have mercy upon him, stated regarding the determinant of an authentic (valid) Qur’anic recitation: Every recitation that conforms to Arabic grammar, even in one possible aspect; conforms to one of the Uthmani manuscripts, and has an authentic chain of transmission, is considered one of the authentic recitations. It is not permissible to reject nor lawfully deny it, rather, its is one of the seven aḥruf in which the Qur’an was revealed. It is incumbent upon the people to accept it, whether it is transmitted from the seven Imams, the ten, or from other than them among the Imams who are recognised. When one of these three pillars is absent, the recitation is described as weak, shādh, or false, whether it is reported from the Seven or from someone greater than them. This is the correct position according to the Imams – among the pious predecessors and thiose who came after them- who are recognised as the ones with the precise knowledge and expertise in this field. [2]

Footnote b: The Muhaqqiqeen are those scholars who are firmly grounded in knowledge and blessed with the ability to precisely and thoroughly investigate issues to reach the correct position.

Your feedback is welcomed if you have any suggestions to improve this paraphrase. May Allah bless you all.

[1] An Excerpt from Adwa al-Bayan 1/6-7. paraphrased
[2]An-Nashr 1/9

Three Safeguards Against Performative Alliance Culture

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

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

[1] Must Scrutinise Ourselves Honestly Regarding Whose Pleasure We Are Seeking

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

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated on you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah, The Most High, said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[at-Tawbah. 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah, The Most High, said:

فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

Allah said:

فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ

Therefore fear not men but fear Me. [Al-Ma’idah. 44]

Allah said:
فَإِيَّٰىَ فَٱرْهَبُونِ

Then, fear Me (Allah) much [and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah. [An-Nahl. 51]

Allah said:
وَإِيَّٰىَ فَٱتَّقُونِ

And fear Me and Me Alone. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and there is no power or might except with Allah. [1]

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, The Mighty and Majestic, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad)] and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people'”. [2]

 

[2] Must Scrutinise Ourselves Honestly As To Why We Collaborate With Others In The Name of Good

Allah, The Most High, said:

 وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

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

This Ayah contains all the Masaalih [beneficial matters] for the servants (of Allah) in their Dunyah and matters related to the Hereafter- be it between themselves or between them and their Lord, for indeed every servant (of Allah) finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and this is the objective behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all matters of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, as Talq Bin Habib, may Allah have mercy upon him, said: “

“When Fitna occurs, extinguish it with Taqwa”. Rhe people asked, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah (i.e. Iman, sincerity, guidance) and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, thus, that which leads to the performance of the deed is solely due to Iman – neither customs nor desires; neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure. [3]

 

[3] Must Scrutinise Ourselves Honestly As To Why We Profess Love For Anyone 

Abu Umamah, may Allah be pleased with him, reported: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has perfected the Iman”. [Sunan Abi Dawud 4681]

Mu’adh bin Jabal, may Allah be pleased with him, narrated: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed to me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

 “O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

 The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. [4] 

 “And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. 

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. [5]  

[1]An Excerpt from Majmu Al-Fatawa 3/233

[2]An Excerpt from Sharh Riyad As-Saalihin 1/163

[3]An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah 1/307-311. Publisher: Dar Ibn Al-Jawziyyah 2nd Ed, 1431AH.

[4] An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

[5] An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.