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[2] A Great Benefit Regarding Repetition of Truth

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

Imam al-Qurṭubī — may Allah have mercy upon him — said:

As for the repetition (in the Shura)

قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ

Say (O Muḥammad): “O disbelievers (of all categories);

it has been stated that it is for emphasis to completely crush their hopes [that the Prophet, peace and blessings of Allah be upon him, will agree with them]. This is similar to saying:

“By Allah, I will not do such-and-such” and then saying (again), “By Allah, I will not do it”.

Most of the expert scholars in the field related to the meanings (of the Qur’an) said:

The Qur’an was revealed in the language of the Arabs, and from their styles of speech is repetition intended as emphasis and making (something clearly) understood, clear, just as from their style of speech is brevity intended to lighten and shorten (the speech). This is because the transition of a public speaker and a speaker in general from one thing to another is more appropriate than restricting himself to a single matter within a given context. Allah, The Most High, said:

فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ

So which of the blessings (and powers) of your Lord—(O jinn and men)—will you both deny? [Ar-Rahman 13]

Allah, The Most High, said:

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

Woe, that Day, (of ruin and destruction) to the deniers (of this Qurʾān and its message). [Al-Mursalat 15]

كَلَّا سَيَعْلَمُونَ

ثُمَّ كَلَّا سَيَعْلَمُونَ

No (the affair is not as they presume in their denial of resurrection)! They will soon come to know (of its reality when they have been resurrected)! No again (the affair is not as they presume it to be)! They will soon come to know. [An Naba 4-5]

فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا

Then verily, with the hardship (of patiently calling to truth and repelling transgression) there is ease (in this life and Paradise in the next). Verily, with (that same) hardship there is (additional) ease. [Ash-Sharh 5-6]

All of this is for the purpose of emphasis.

Tafsir al-Qurṭubi 20/226.

[1] A Great Benefit Regarding Repetition of Truth

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “There is no unmitigated repetition in the Qur’an. Rather, there is definitely benefit in every discourse.” [1]

He, may Allah have mercy upon him, also said:

Indeed, Allah has mentioned this story [i.e. the story of Prophet Musa – peace be upon him] in a number of places in the Qur’an, explaining in each place a different type of lesson and proof from it. Also, Allah, His Messenger, peace and blessings of Allah be upon him, and His Book are referred to by several names – each demonstrating a meaning that is not conveyed by the other name. There is no unmitigated repetition in this; rather, there is variation in the verses.

Similarly, the names of the Prophet, peace and blessings of Allah be upon him, when it is said: Muhammad, Ahmad, al-Hashir, al-Aqib, al-Muqaffi, Nabi ar-Rahmah, Nabi at-Tawbah, Nabi al-Malhamah: each name demonstrates a meaning that is not found in the other name, even though the person himself is one and the same, but the qualities are diverse.

Similarly, when it is said about the Qur’an: Furqan, Bayan, Huda, Basa’ir, Shifaa, Nur, Rahmah and Ruh, then each name demonstrates a meaning that is not the same as the meaning of the other name.

Similarly, the Names of the Lord, Exalted is He: al-Malik, al-Quddus, as-Salam, al-Mu’min, al-Muhaymin, al-‘Aziz, al-Jabbar, al-Mutakabbir, al-Khaliq, al-Bari’ and al-Musawwir; each name demonstrates a meaning that is not the meaning of the other name. The Essence is one, while the attributes are different. This applies to individual names.

Similarly, in complete sentences, a story may be expressed through sentences conveying certain meanings within it, and then expressed through other sentences conveying other meanings. Although the story itself is one and the same, its attributes are diverse. Thus, every sentence contains a meaning that is not found in the other sentences. [2]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Qur’an is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave, have not been repeated, and some are repeated based on the need for it.

Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said:

[قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said],

and in Surah Ash-Shu’ara (Ayah 34), Allah said:

[قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him].

In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it.

This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand.

Despite this, the repetition is not based on one angle; rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another.

It is exceedingly rare for a verse to be identical to another verse that came before; thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement:

[فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?]

The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people.

It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conveyed in the Makkan Surahs, in contrast to those in the Madinan Surahs.

A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances.

It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – Indeed, this is a well versed sorcerer], while in another verse it is stated:

[قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109]

So, how can these be reconciled?

We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time.

This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [3]

As-Suyuti, may Allah have mercy upon him, said:

Repetition has benefits:

From them is establishing as assertion. It has been said: “When speech is repeated, it becomes firmly established.” Allah, the Most High, has drawn attention to the reason for which He repeatedly presents stories and warnings in the Qur’an, saying:

وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا

And thus We have sent it down as a Qur’an in Arabic, and have explained therein in detail the warnings, in order that they may fear Allah, or that it may cause them to have a lesson from it (or to have the honour of believing and acting upon its teachings). [Ta-Ha 113]

From them is emphasis.

From them is increasing the drawing of attention to something that removes an accusation, so that the speech may be fully received with acceptance. From this is the verse:

وَقَالَ الَّذِي آَمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ . يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ

And the man who believed said: “O my people! Follow me, I will guide you to the way of right conduct [i.e. guide you to Allah’s religion of Islamic Monotheism with which Musa (Moses) has been sent]. O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment.” [Ghafir 38–39]   Thus, he repeated the call.

From them is that when speech becomes lengthy and there is a fear that the beginning may be forgotten, it is repeated later in order to refresh it and renew its presence in the listener’s mind. Examples include:

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا

Then, verily! Your Lord for those who do evil (commit sins and are disobedient to Allah) in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft-Forgiving, Most Merciful.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا

Then, verily! Your Lord for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allah) and were patient, verily, your Lord afterward is, Oft-Forgiving, Most Merciful.

And from them is magnification and creating a sense of awe and gravity, such as:

الْحَاقَّةُ . مَا الْحَاقَّةُ

The Inevitable Occurrence (of the Day of Realities). And what is the Inevitable Occurrence? [al-Haqqah 1–2]

الْقَارِعَةُ . مَا الْقَارِعَةُ

The Terrifying Calamity (of the Day of Resurrection). What is the Terrifying Calamity? [al-Qari’ah 1–2]

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

And the companions of the right, what (will tell you who) are the companions of the right (whose affair is great)? [al-Waqi’ah 27] [4]

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid 16]

 

The Importance of Reminder and a Warning Against Procrastination

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said:

There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. [5]

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased.

Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts.

Then Allah said in verse 17:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, so that you may understand.

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

فإن الآيات تدل العقول على العلم بالمطالب الإلهية، والذي أحيا الأرض بعد موتها قادر على أن يحيي الأموات بعد موتهم، فيجازيهم بأعمالهم، والذي أحيا الأرض بعد موتها بماء المطر قادر على أن يحيي القلوب الميتة بما أنزله من الحق على رسوله، وهذه الآية تدل على أنه لا عقل لمن لم يهتد بآيات الله و[لم] ينقد لشرائع الله

For indeed, the Ayat direct the (sound) intellects to الطالب الالهية (the knowledge regarding Tawhid, Prophethood, the Hereafter and other matters related to sound creed). And the One who revives the earth after its death is able to resurrect the dead after their death, so as to reward them for their deeds. And the One who revives the earth through rainwater is able to revive the dead hearts through the truth He has revealed to His Messenger. This verse demonstrates that there is no (sound) intellect for the one who is neither guided through Allah’s Ayat nor submits to the divine ordainments. [6]

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

Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that. [7]

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. [8]

“If its doer behaves in an upright manner and is moderate”.

Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said:

Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes – excess at the time of enthusiasm and negligence at the time of inactivity. [9]

[1] Majmu‘ al-Fatawa, 14/408.
[2] Majmu‘ al-Fatawa, 19/167–168.
[3] An Excerpt from “Sharh Usul Fee at-Tafsir”, pages 34–35. May Allah bless my colleague, friend, and younger brother Ahmad Qasim for sharing this Fa’idah with me.
[4] Al-Itqan fee Ulum al-Qur’an, 3/281–282.
[5] An Excerpt from “Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim”, 3/129. Publisher: Dar Ibn Al-Jawziyyah, 2nd ed., 1431AH.
[6] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.
[7] Sahih Al-Jami 2152.
[8] Sahih At-Targheem 57.
[9] Tuhfah Al-Ahwadahi 7/126.

Traces

Written by Abdullah Jallow on . Posted in Featured, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

Allah, The Most High, said:

إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ وَنَڪۡتُبُ مَا قَدَّمُواْ وَءَاثَـٰرَهُمۡۚ وَكُلَّ شَىۡءٍ أَحۡصَيۡنَـٰهُ فِىٓ إِمَامٍ۬ مُّبِينٍ۬

Verily, We give life to the dead, and We record that which they send before (them), and their traces, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book. [Q 36:12]

[إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ – Verily, We give life to the dead]- Meaning, after their death, we’ll resurrect and recompense them for their deeds (1).

[وَنَڪۡتُبُ مَا قَدَّمُواْ – and We record that which they send before (them)] – Meaning, good and evil, the deeds they did during their lifetime. (2)

[وَءَاثَـٰرَهُمۡۚ – and their traces].

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: What they initiated of good or evil, thus they were followed by others after their death. (3)

Imam Al-Alusi, may Allah have mercy upon him, said: What they left behind of good deeds, such as the knowledge they taught people, books they wrote, land they gave as endowment or a building they built in the path of Allah and other good deeds; or sins, such as establishment of laws that are tantamount to oppression and transgression, or setting up principles amongst the people that are tantamount to evil and corruption, and the evil Funoon [i.e. sciences, professions, crafts etc] they initiated and were revived after them by the corrupt people. (4)

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

It is the outcomes of good and evil are attributed to the actions taken during an individual’s lifetime and the consequences that follow their passing. These outcomes stem from their statements, actions, and the circumstances surrounding them. Any good deed performed by an individual through their knowledge, teachings, advice, or through enjoining good and forbidding evil, or the knowledge they imparted to learners, or in a book that is benefiited from during their lifetime and after death; or a good deed, such as Salah, Zakat, Sadaqah or acts of kindness that inspired others; or the construction of a mosque or any facility from which the people benefit and what is similar to this. Such actions will be recorded as good outcomes for them, just as negative actions will be recorded as evil outcomes. The Prophet stated, “Whoever initiates a good practice (i.e. something good and other than a Bidah) and others follow suit will receive their own reward, along with a reward equal to that of those who emulate them, without diminishing their own rewards. Conversely, whoever initiates a harmful practice, such as an innovation or sin that contradicts Islam, will bear the weight of their own sin, as well as a burden equal to that of those who follow them, without diminishing their own burdens.” [at-Tirmidhi, no. 2675]

This topic elucidates the elevated position associated with the calling to the path of Allah, guidance towards His way through all available means and avenues. In contrast, it highlights the contemptible status of the one who call for evil and lead others astray, and that he is the the most debased individual, having committed (one of the) the gravest crimes and the greatest sins. (5)

[1] & [2]: An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st edition 1424AH (2003)

[3] An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 2/358. Daar Ibn Al-Jawziy 1431AH

[4] An Excerpt from Roohul Ma’aanee 12/325. Daar Al-Fikr. 1417AH (1997)

[5] An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st Edition 1424AH (2003)

Some Means of Attaining Allāh’s Love

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

Adherence to The Authentic Sunnah of The Messenger

Allah said:

قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡ‌ۗ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬

Say (O Muhammad to mankind): If you (really) love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful]. [Surah Aal Imraan Ayah 31]

This Ayah is conveyed to everyone who claims to love Allah, whilst he is not one who truly follows Allaah’s Prophet Muhammad, peace and blessings of Allah be upon him, by obeying the Prophet’s command and keeping away from what he has forbidden. Therefore, unless the person truly follows the Messenger, then indeed he is not truthful in his claim. (1)

Allah, The Most High, also said:

قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): “Obey Allah and the Messenger (Muhammad)”. But if they turn away, then Allah does not like the disbelievers]: Meaning: Say O Messenger to the people: “Obey Allaah by following His Book (i.e. the Qur’aan), and obey the Messenger by following his Sunnah -whether you were present during his lifetime or present after he has passed away. [Surah Aali Imraan Ayah 32] (2)

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.. Al-Hujuraat Aayaat 1 & 2]

When it is the case that Allah forbade them from giving precedence to themselves over the Messenger, then which type of giving precedence to oneself over the Messenger can be worse than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors stated regarding this Aayah, “Do not say anything about the religion until the Messenger speaks and do not act until he commands you”.

The Most Disobedient Person Amongst The People Is That One Who Gives Precedence to His Intellect Or The Intellect of Another Person Over The Revelation

The most disobedient person amongst the people and the most severe with regards to giving precedence to him over the Messenger is that one who gives precedence to his intellect or the intellect of another person over the revelation the Messenger was sent with. And when it is the case that Allah has indeed forbidden them from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he came with?! (3)

Deeds That Will Earn a Person Allaah’s Love

Recitation of the Qur’aan, reflecting upon it, seeking to understand its meaning and what is required from that. (a) Seeking to get close to Allah through the supererogatory acts of worship after fulfilling the obligations. (b) Constant remembrance of Allah in all situations. (c) Giving precedence to what Allah loves over what you love when you find yourself in a state in which evil desires are about to gain the upper hand. (d) The heart paying attention to the Names and Attributes of Allah and seeking the knowledge related to them. (e) Recalling Allaah’s benignity and kindness. (f) The heart’s feeling of complete submission, humility, servitude and need in the presence of Allah. (g) Worship during the last third of the night when Allah descends. (h) Sitting with the truthful people. (i) Distance from every reason that will come between your heart and Allah. (j) (4)

Footnotes:

Footnote a: listen to “Seeking Cure with the Quran – by Shaikh Abdulilah Lahmami [may Allah preserve him]:

Seeking Cure with the Quraan – Abdulilah Lahmami

Footnote b: From Abū Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: Allāh, the Exalted, says, “Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have obligated upon him, and My servant continues to draw near to Me with supererogatory deeds until I love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it.” https://www.nawawis40hadith.com/nw/hadith/38/the-awliy%C4%81%CA%BE-of-all%C4%81h

Footnote c: https://salafidawahmanchester.com/2021/08/10/the-intent-behind-dhikr-by-imaam-ibnul-qayyim/
https://salafidawahmanchester.com/2019/11/16/seven-tremendous-benefits-of-dhikr-by-shaikh-abdur-razzaaq-al-badr-hafidhahullaah/

Footnote d: https://salafidawahmanchester.com/2020/10/13/purification-of-the-heart-can-only-be-attained-through-giving-precedence-to-allaah-over-desires/

Footnote e: https://www.salafisounds.com/the-names-attributes-of-allaah-by-abu-talhah-dawood-burbank/ – by Shaikh Abu Talhah [may Allaah have mercy upon him and his wife]

Footnote f: https://salafidawahmanchester.com/wp-content/uploads/2021/07/Fed-up-or-Bored-With-a-Blessing.pdf

Footnote g: https://salafidawahmanchester.com/2021/08/26/destructive-self-sufficiency-and-the-two-types-of-neediness/

Footnote h: Shaikh Abu Iyaad [may Allah preserve him] stated that Shaykh ul-Islam Ibn Taymiyyah [may Allah have mercy upon him] gives a lengthy explanation of this – which is another of the doubts of the Jahmiyyah – in his book “Sharh Hadeeth in-Nuzool”, towards the end of it (p.320 onwards), and the essence of it is is that this question only arises when it is presumed that the kaifiyyah of Allaah’s Descent is like the descent of created beings, for when you presume that, then this doubt arises. So as Imaam Malik said, as mentioned by Br. Moosaa, regarding Istiwaa and as Abu Ja’far at-Tirmidhi (the faqih of Bagdhad, d. 295H) said,as mentioned by ad-Dhahabi in al-Uluww (p. 231), regarding the nuzool: quote: the Nuzool is ma’qool (understood), and the kayf is majhool (unknown), to have faith in it is obligatory and asking about it is an innovation. And in summary, we hold that:

– Allah descends without Him leaving the Throne, He remains above the Throne

– Allah descends without coming under or beneath the heaven – and as the Salaf said to the Jahmiyyah who raised such doubts in relation to the nuzool, “We believe in a Lord who does whatever He wills”

– To all people in all parts of the earth, alongside the variation in the night and day, Allaah’s descent is for them during the last third of their night – and we are not able to understand the kaifiyyah of that – just like we are not able to understand the kaifiyyah of how Allah will do the hisaab (accounting) of all the people at the same time.

Ibn Taymiyyah says, “As for the nuzool that is not of the type of the nuzool of the (created) bodies of the servants, then it is not impossible that it occurs at the same time for a great number of the creation … and this is like His reckoning of His servants on the Day of Judgement, He will reckon all of them within a single hour, and all of them will be alone with Him, just like a man is alone with the moon on a clear night, and He will make him affirm his sins, and that one being reckoned will not see that He is reckoning others besides him” (p.334)

And then Ibn Taymiyyah brings ahaadeeth in this regard, and he also mentions the hadeeth of Allah responding ot the servant when he recites al-Fatihah in the prayer, so Allah says, “My servant praised me” and so on, and this is to every one who prays, at the same time, and likewise Allah sees everyone all at the same time, and he provides for everyone all at the same time, so likewise, the nuzool – if we remove that presumption of “kayf” that is prohibited which is that the nuzool is like that of the created bodies – then we are not subject to this doubt, and then we are able to affirm it for Allah without tashbeeh and tamtheel and without any caution in that.

And in all of this there is sufficiency for the believer who affirms what Allah affirmed for Himself without takyeef and without ta’teel and without tamtheel. [salafitalk.net]

Sifatun Nuzool [Allaah’s Descent To The Lowest Heaven (In a Way That Befits His Majesty) During The Last Third of The Night]: https://salafidawahmanchester.com/2011/08/28/sifatun-nuzool-allaahs-descent-to-the-lowest-heaven-during-the-last-third-of-the-night/

Footnote i: Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” [Tirmidhee 2378] Muhammad Ibn Munkadir used to say, ”A righteous companion is better than loneliness & loneliness is better than an evil companion.” [Bahjatul Majaalis 1/48′ by Ibn Abdul Barr]

Footnote j: https://salafidawahmanchester.com/2020/03/28/o-you-who-believe-answer-allaah-and-the-messenger-when-he-calls-you-to-that-which-will-give-you-life/

1: (Tafseer Al-Muyassar).

2: (Tafseer Al-Muyassar).

3:Al-Waabil as-Sayyib’ by Imaam Ibnul Qayyim’ page 21). slightly paraphrased

4: Source: An Madaarij As-Saalikeen 2/218-219. Publisher: Daar Al-Manaar. 1st Edition 1424AH. 2003.

Some of our parents have departed while we wait for our turn

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

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

“What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Musnad Ahmad 3701]

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

“What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea?! Let him see what he brings forth”. [Muslim 2858]

Mujaahid, may Allah have mercy upon him, narrated that Abdullah Ibn Umar, may Allah be pleased with him and his father, said:

Allah’s Messenger, peace and blessings of Allah be upon him, took hold of my shoulder and said, “Be in this world as if you were a stranger or a traveler”. The sub-narrator added, Ibn Umar Used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. [Al-Bukhaari. 6416]

Ibn Abbas, may Allah be pleased with him and his father, said: Allah’s Messenger, peace and blessings of Allah be upon him, said:

Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death”. [Sahih Al-Jami 1077]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, drew a square, and in the middle he drew a line that poked out the end. Across the middle line, he drew some smaller lines. The Prophet said:

This is the man (or human being) and the square surrounding him is death. The middle line is his worldly hopes and the smaller lines are his troubles. If this one misses him, another will distress him. If that one misses him, another will distress him”. [Al-Bukhaaree 6717]

Indeed, we witness a slow farewell of our elders, with only those whom Allah has chosen to remain with us. Over time, we also wait for our departure and only our Lord knows when that will occur. Indeed, we all know that this is an inevitable human experience, and we often fear death because of our deep connections to the joys of this life, or worrying about what awaits us in the Barsakh and the Hereafter. In our extended families, the families of our Muslim brothers and Ahlus Sunnah, the number of elders is dwindling, and sometimes we can easily count them on our fingers. One often thinks about how our children and grandchildren will perceive the few of us left after we depart. However, there is immense peace in submitting to Allah’s plan and holding onto the hope that He will grant us a good ending and forgive us. May Allah grant extensive mercy to the mother of Shaikh Abu Hakim and grant her a noble place among His successful servants in the Barsakh and on the day of Judgement, and likewise grant extensive mercy to all our parents, elders and loved ones who have preceded us to the afterlife Amin.

Indeed, one finds a lot of solace in this supplication (after Tashahhud and before Tasneem).

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). [As-Saheehah Number 1301]

Contemplate This Supplication of The Janaazah Prayer

اللَّهمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا، وَغَائِبِنَا، وَصَغِيْرِنَا وَكَبِيْرِنَا، وَذَكَرِنَا وَأُنْثَانَا. اللَّهمَّ مَنْ أَحْيَيْتَه ُ مِنَّا فَأَحْيِه ِ عَلَى الإِسْلامِ، وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ، اللَّهمَّ لا تَحْرِمْنَا أَجْرَهُ، وَلا تُضِلَّنَا بَعْدَهُ

O Allah! Forgive our living and our dead, those present and those absent, our young and our old, our males and our females. O Allah! The ones amongst us You keep alive, then let such a life be upon Islam, and whom amongst us You cause to die, then let such a death be upon Eemaan. O Allaah! Do not deprive us of his reward and do not let us go astray after him [i.e. after he has passed away.

Reminders From This Supplication:

اللَّهمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا، وَغَائِبِنَا، وَصَغِيْرِنَا وَكَبِيْرِنَا، وَذَكَرِنَا وَأُنْثَانَا

O Allah! Forgive our living and our dead, those present and those absent, our young and our old, our males and our females.

This tremendous supplication is for everyone – the deceased and other Muslims; whether they are alive or have passed away, young and old, males and females, those who are present, and those who are absent because all of them need Allah’s Forgiveness, Pardon, and Mercy. The person who makes this supplication will receive a reward for each person he or she has supplicated for amongst the male and female Muslims, whether they have passed away or are still alive because Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever seeks for forgiveness for the male and female believers, Allah will write down for him a reward for every male and female believer (he has supplicated for)”. [Sahih al-Jami 6026]

اللَّهمَّ مَنْ أَحْيَيْتَه ُ مِنَّا فَأَحْيِه ِ عَلَى الإِسْلامِ، وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ

O Allah! The ones amongst us You keep alive, then let such a life be upon Islam, and whom amongst us You cause to die, then let such a death be upon Iman”.

In this part of the supplication, Islam has been mentioned in connection with life, and Iman has been mentioned in connection with death. That is because whenever Islam is mentioned together with Iman, its intended meaning is the legislated apparent deeds and Iman is intended to mean the beliefs hidden in one’s heart. Due to this, it is appropriate that Islam was mentioned in connection with life because when a person is alive he has room and opportunity to perform deeds and worship Allah; but at the time of death, he has no room to do that, rather there is no room for anything else except to die upon sound creed and Iman by the Tawfeeq of Allah. This is why it is stated in this supplication:

وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ

And whom amongst us You cause to die, then let such a death be upon Iman].

اللَّهمَّ لا تَحْرِمْنَا أَجْرَهُ

O Allah! Do not deprive us of his reward.

Meaning: Do not deprive us of the reward we are to receive for preparing his Janazah, praying for him, and burying him and the reward we are to receive for being patient due to the calamity that has befallen us through being separated from him. As for the reward you’ll give him, then that is his own and we have no share from it. [وَلا تُضِلَّنَا بَعْدَهُ – And do not let go astray after him (i.e. after he has passed away)]- Meaning: Protect us from misguidance and safeguard us from trials and mistakes after we have lost him. [Fiqh Al-Ad’iyah Wal-Adkaar 3/237-238]

We ask Allah:

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

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

Outward Appearance and Underlying Reality During Disputes, and the Ramifications of Misrepresentation

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, 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, Sin, Worship - 'Ibaadah'.

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.
Some Benefits Derived From This Hadith
The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].
This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.
This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].
This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.
In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake).
Source: Saheeh Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fath al-Bari

Essential Reflection on Our Sins and the Need for Self-Examination

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

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding ascribing the due magnitude to an offence (or crime):

If one treats it lightly, he will not be regretful about it. The extent to which he considers it a grave thing determines the level of his regret for perpetrating it. For example, the one who considers the loss of a copper coin insignificant will not regret losing it, but if he knows that it was actually a gold dinar, his regret will intensify, and the loss becomes greater in his sight. Considering an offence (or crime) as a grave thing (based on proof) arises from three matters: Exaltation of a command, exalting the One Who gave the command and belief in the recompense.

[I] Exaltation of the Command: Occurs through recognising that the prohibition of the offense is from Allah, The Most High, and that Allah has clarified it in His Book or through the words of His Prophet, peace and blessings of Allah be upon him. Thus, one knows that this prohibition is of great magnitude, its danger is grave, and it is not permissible for a sane person to take it lightly.

[II] Exaltation of the One Who gave the Command occurs through drawing one’s attention very close to Allāh’s Greatness, The Most High; and that He is Al Jabbar – The Exalted and Almighty Compeller. The One to Whose Might everything in the creation submits. The Exalted One Who rectifies the affairs of His creation for them, and Who restores the weak and the broken-hearted], able to avenge the wrongdoers, and that had He willed to hold people accountable for their sins, He would not leave a single creature upon the earth.

And that He, Glorified be He, free from all imperfections, is Al Malik – The King. The sole, absolute and true sovereign King. Complete and Perfect in His Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are completely effective within His dominion. The King of all kings.

Al Adheem – The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The Only One deservingly held in awe and venerated by the creation for His Greatness in every sense], Al Quddoos – The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of having anyone with the like of His Perfection, or anyone close to it];

Ar Rabb – The Lord and Nurturer. The Lord and Master Who has none like Him in His Lordship. The One Who nurtures and rectifies the affairs of the creation by the favors which He showers upon them. The sovereign Owner Who alone creates and commands. The One Who controls the affairs and grants blessings. The One Who nurtures. The Creator. The Provider. The One Who aids. And The One Who guides];

Al-Karim [The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favors, and use them as a means to disobey Him], and the Bestower of blessings and favours.

Therefore, neither is it befitting (permissible) for a servant (of His) to disobey Him nor use His blessings in acts of opposition against Him. Due to this, it is said: “Do not look at the smallness of the sin, but rather look at the greatness of the One you have disobeyed”. Whenever a person’s exaltation of his Lord and being shy in His presence increases, he restrains himself from disobeying Him.

[III] Belief in the Recompense: Belief in the recompense is that the person is certain of what Allah has ordained as recompense for sins in this world and the Hereafter, as if he can see it with his naked eyes. Thus, he knows that its recompense is the Fire, and that the heat of the fire cannot be endured, and that a single immersion in it would make one forget every pleasure and comfort of this worldly life, and there is no good in a pleasure whose final ending is the Fire.

He knows that from the recompense for disobedience is being deprived of nearness to Allah, The Most High, and what a grave punishment that is. Among its recompense is hardship for the sinner’s affairs, distress in his life, the hardness of his heart, a sense of inner isolation, and being afflicted with humiliation, as Ibn Abbas, may Allāh be pleased with him, said:

“Indeed, a good deed has a light in the heart, radiance on the face, strength to the body, increase in provision, and love (Allah places in) the hearts of creation (for the doer of good). And indeed, a bad deed brings darkness to the face, darkness in the heart, weakness in the body (to carry out good deeds etc), a cause of decrease in provision, and hatred (placed in the) hearts of creation (towards the sinful one).” [1]

The Imam, may Allah have mercy upon him, said:

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one.” The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits. If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. [2]

He, may Allah have mercy upon him, said:

There are two (types) of strengths within the soul: The strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; thus, he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. Among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards (forbidden) images, but they do not exercise patience in commanding good and forbidding evil. [3]

Reflection to Assist Us to Give Precedence to Obedience and Truth

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Contemplate the fact that truth is noble and falsehood is lowly. Contemplate the Greatness of Allah, The Mighty and Majestic- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allah, Glorified be He, will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allah removes his soul whilst being pleased with him. Then Allah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should contemplate the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then that is only a means of humiliating him in order that he is increased in being distanced from Allah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should contemplatethe bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should contemplate the statement of Allah, The Mighty and Majestic:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ

أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ

وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ

وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ

وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Az-Zuhkruf. 31-35] [4]

[1]Excerpts from Madarij As-Salikin 1/202 and 1/423

[2] Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

[3] An Excerpt from Uddatus Saabireen. page 37

[4] An Aathaar Ash-, Shaikh Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee 11/309

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 5

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Hadi Al-Mad’khali – may Allah have mercy upon him – clarified when Dr Ibrahim Ar-Ruhayli – may Allah rectify his affair – mentioned the importance of considering the benefits of a refutation, and that it is crucial to ascertain the benefits of the refutation because if it will result in more harm than the initial corruption, it is not legislated to proceed with it. This is because a Mafsadah [a corrupt affair] is not to repelled if it will lead to greater corruption. Dr. Ibrahim then cited a statement by Shaikh al-Islam Ibn Taymiyyah- may Allah have mercy upon him – stating that it is impermissible to repel a minor act of corruption that may lead to greater corruption. The preferable course of action is to not repel the lesser of two harmful matters which leads to greater corruption, as the Islamic Legislation aims to bring about beneficial outcomes and accomplish them fully, while also putting a halt to corrupt affairs and minimising their impact as much as possible. The objective is to prioritise the weightier of two good matters, in cases where achieving both is not feasible and to repel the more evil of two matters if it is not possible to eliminate both.

The Shaikh – may Allah have mercy upon him – responded to Dr Ibrahim’s statement, stating that the words of Shaikh al Islam – may Allah have mercy upon him – are indeed true. He emphasised that it is not permissible to repel a minor act of corruption that would lead to greater corruption.

Then the Shaikh stated, however, I believe that Shaikh al-Islam does not consider Shirk, Kufr, the Major Bidah, waging war against Ahlus Sunnah, and defending the senior proponents of Bidah as minor matters of corruption, or that disapproving them and highlighting their danger is something that will result in more corruption. There is no greater advantage than spreading Tawheed and demonstrating it, eradicating Shirk and Kufr, and cleansing the earth from them; (cleansing the earth from) Bidah which the Messenger – peace and blessings of Allah be upon him- referred to as the most detrimental of all matters.

Shaikh Al-Islam intended, as evident from this statement, the one who gives advice to the rulers or expresses disapproval towards the actions of Muslim rulers or their representatives because this is to be carried out with evidence, leniency, and gentleness, but in cases where disapproving their minor acts of corruption may result in greater corruption, one bears the smaller corruption to repel the occurrence of a greater corruption.

Then the Shaikh expounded on this matter in a footnote on page 54 where he stated:

“This is contrary to the actions of the khawarij and their ilk because their disapproval is either manifested through armed rebellion or instigation and provocation. Thus, the resulting corruption from their disapproval of the ruler’s actions surpasses and intensifies the very corruption they sought to prevent.”

Then the Shaikh proceeded to state that if the corrupt actions carried out by the rulers amount to Shirk, Rafd (the creed of the Raafidah Shiites), or Kufr, then this principle of bearing the lesser evil does not apply in this case. Regarding bidah, particularly bidah which is equivalent to disbelief or polytheism, the statement of Shaikh al-Islam should not be applied in such situations.

Then the Shaikh stressed this point to Dr Ibrahim, reminding him of Imam Ahmad’s opposition to those who claimed that the Qur’an is created, despite their political power.

Shaikh Al-Islam and Ibn Al-Qayyim wrote numerous books refuting Ahlul Bidah, including Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, and Majmoo Al-Fataawaa. Most of these books specifically refute the Ash’ariyyah.

Ibn al-Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah, I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan, and An’Nubuwwah were primarily written to refute the Ash’ariyyah Sufiyyah, despite their political authority. The reason for clarification and disapproval in this matter (i.e. rebuttal against the major bidah) is nothing else other than something that brings more benefit than harm. This is the call of the Messengers, from Nuh to the last of them Muhammad, because they manifested the truth, explained Tawheed, and warned against Shirk, regardless of their enemies’ tyranny, authority, strength, and transgressions.

Refer to “Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Min al-Khalal Wal-Ikhlaal 53-54.

Must read the article By Shaikh Abu Khadeejah- may Allah protect him- regarding rebellion, Takfeer, speaking against rulers openly in general, and pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying, “Keep opposing (the false belief itself) with your statements, but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.”

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah and the Scholars of the Salaf.

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 4

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked:

“Our Shaikh, one of the affairs that have become circulated and aroused an intense feeling among the Salafis is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice, (respond with) criticism or something, he says: “Why did they not warn me, why did they not advise me, and why did they not explain to me”. Corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people, persisting in your falsehood and mistakes, and saying, “They did not do and they did”, this is empty talk.

It is obligated to a believer to return to Allah. You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house, (known between) you and Allah, this person discovers you, he would have advised you – between you and him. As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you, there is nothing wrong with this -May Allah bless you. Leave these excuses that (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness.

شيخنا من الأمور التي صارت تروج وصارت عطفا على السلفيين هي أقوام يدعون وجوب النصيحة قبل التحذير فهل من قول منكم شيخنا في هذا الباب؟