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Gentleness In The Households Is a Sign of Goodness

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Featured, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Aa’isha, may Allah be pleased with her, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said to her: “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.

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

This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also, this hadith contains proof regarding the virtue of gentleness in all matters, for indeed gentleness is not found in any matter except that it beautifies it, and it is not removed from anything except that it ruins it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony. [1]

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

“What will make a man love his wife and vice versa?”

We say: Allah has clarified this in His statement:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

And live with them honourably. [An-Nisaa. 19]

If every person lives with his wife honourably and vice versa, then love, a strong bond and a happy married life will be established.

[Fataawaa Noor Alad-Darb 6/29. Abridged]

[1]at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/277.

Verse 12 Surah Al-Hujurat

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

O you who believe! Avoid much suspicions, indeed some suspicions are sins. [Al-Hujuraat.  12]

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

Allah, The Most High, forbids much evil suspicion towards the believers, because some suspicions are tantamount to sin, such as the suspicion that is devoid of reality and indications that point to the validity of something, and the suspicion that is accompanied by much forbidden speech and deeds, because the settlement of evil suspicion in the heart does not stop at that; rather it does not cease until the person utters and does that which is not permissible”.

Tafseer As-Sadi

Some Key Factors for Security and Peaceful Coexistence

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

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

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

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Al-Bukhari 16]

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

“There are not two people who love each other for the sake of Allah, and then they split from each other, except that it is due to a sin of one of them”.

Al-Allaamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, commented as follows:

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Shariah. Regarding the religious benefits of this love, (it brings about) cooperation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment of) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence, or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446]

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]

Imam An-Nawawi, may Allah have mercy upon him, said: This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said: A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]

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

Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]

Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]

Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]

Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]

Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]

Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]

Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]

Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]

When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199: [خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allah said Surah Al-Muminun 96:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]

Allah [The Most High] said Surah Al-Muminun 97-98]:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]

Imam Muhammad Ibn Salih Al- Uthaimeen, may Allah have mercy upon him, on Interacting With Non-Muslims in Western Countries

The Imam said during a tele-link, on the 28th July 2000:

Likewise, I invite you to have respect for those people who have the right to be respected – those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land in which you are living is such that there is an agreement between you and them. If this were not the case they would have killed or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: “Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing.]” For by Allah, this is a lie – a lie about Allah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers! O youth! O Muslims! Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions, because truthfulness is from the characteristics of the believers, and Allah – the Most High – has commanded truthfulness – saying:

“O you who believe – fear and keep you duty to Allaah and be with the truthful”

And the Prophet encouraged truthfulness and said “Adhere to truthfulness, because truthfulness leads to righteousness, and righteousness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be recorded in the sight of Allah as a truthful person“. And he warned against falsehood, and said: “Beware of lying, because lying leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written in the sight of Allaah as a liar.”

O my brother Muslims! O youth! Be true in your statements with your brothers, and with those Non-Muslims with whom you live, so that you will be inviters to the religion of Islam through your actions and in reality. How many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings! [salafipublications.com]

We ask Allah:

 اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

O Allah! Just as you have made my physical appearance beautiful, make my manners beautiful.

———————————————-

Footnote a:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Footnote b: Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]

Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].

Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]

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

It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]

Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam. 4/553]

Footnote c: Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because 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 in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

Footnote d: Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]:

[وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].

Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:

وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ

“And consult them in the affairs. Then when you have taken a decision, put your trust in Allah”.

He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]

[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33
[4] Al-Fawaa’d. page: 228

Verse 3 Surah Al-Insan and a reminder regarding gratitude

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

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

Allah, The Most High, said:

إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Indeed, We have shown him (the human being) the way, whether (he chooses to be) grateful (for Our favours) or ungrateful. [NobleQuran.com by Shaikh abu Iyaad, may Allāh preserve him].

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

ثم أرسل إليه الرسل، وأنزل عليه الكتب، وهداه الطريق الموصلة إلى الله ، ورغبه فيها، وأخبره بما له عند الوصول إلى الله.ثم أخبره بالطريق الموصلة إلى الهلاك، ورهبه منها، وأخبره بما له إذا سلكها، وابتلاه بذلك، فانقسم الناس إلى شاكر لنعمة الله عليه، قائم بما حمله الله من حقوقه، وإلى كفور لنعمة الله عليه، أنعم الله عليه بالنعم الدينية والدنيوية، فردها، وكفر بربه، وسلك الطريق الموصلة إلى الهلاك.ثم ذكر تعالى حال الفريقين عند الجزاء فقال:

Then He sent him messengers, revealed books to him, guided him to the path leading to Allāh’s (pleasure) and urged him toward it and informed him of what he would receive when he follows the path leading to attaining Allāh’s (pleasure). Then He informed him of the path leading to destruction, made him fear it, informed him of what would receive if he follows it, and tested him with that. Thus, people divide into one who is grateful for the favours Allah bestows upon him and fulfilling the duties Allah has obligated to him. And the (other) is one who is ungrateful for the blessings Allah bestows on him. Allah bestows upon him religious and worldly favours, yet he rejects them, disbelieves in his Lord, and follows the path leading to destruction.  [an Excerpt from Tafsir As-Sadi]

 

The Three Pillars of Gratitude

Allah [The Most High] says:

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

So that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord, we indeed are to return!” [Surah Az-Zukhruf. Ayaat 13-14]

Imam As-Sadi, may Allah have mercy upon him, said: The Ayah highlights the three pillars of gratitude, which encompass the acknowledgment of Allah’s blessings, openly expressing gratitude for them, and utilising these blessings to engage in acts of worship solely for the sake of Allah.

Regarding Allah’s saying: [ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ – And then may remember the favour of your Lord when you mount thereon], this specific mention is intended to draw attention to the time when a person enjoys those favours because blessings intoxicate many people, leading them to heedlessness, evil, and ungratefulness. Therefore, this situation where Allah commanded (us to remember Him) is a remedy for this destructive ailment. When a person remembers that they are surrounded by Allah’s blessings and that everything comes from Allah and not from oneself, but rather blessings are facilitated by Allah and its means are from Him, one then submits to Allah, humbles himself, thanks and praises Allah, and he is bestowed continuous blessings.

Regarding the statement of Allah: [وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ – And verily, to Our Lord, we indeed are to return], this serves as an acknowledgement of recompense (in the Afterlife) and preparing for because the objective behind these favours is to assist a servant of Allah in carrying out the obligations commanded by Allah. [(1)]

 

Remembrance of Allah and Gratitude

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

Allah [The Most High] said: [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]. [Surah Al-Baqarah. Ayah 152]

The intent behind Dhikr is not merely to remember (Allah) with one’s tongue, rather it is remembrance with the heart and the tongue. Remembrance of Allah includes remembering Him by His Names and Attributes, His commandments, His prohibitions and His Speech. This necessitates that a person should have knowledge and awareness of Allah (I), belief in Allah, belief in Allah’s Perfect and Lofty Attributes, as well as (constantly) praising Allah with various types of praise [i.e. based on what Allah has legislated in the authentic texts of the Shariah and not by way of Bidah]; and this cannot be accomplished except through Tawheed [i.e. singling Allah out in His Lordship, Names and Attributes, and devoting all acts of worship to Allah alone]. True Remembrance of Allah necessitates all of this, as well as remembering the blessings and favours, which Allah has bestowed upon His creatures and His kindness to them.

As for Shukr [i.e. to be grateful or thankful to Allah], it is to act in obedience to Allah and seek to draw close to Him through those apparent (deeds of the limbs) and (deeds of the heart) that are beloved to Him. The religion is based on these two: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him]. Allah [The Most High] says: [وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ – And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah [The Most High] said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

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

Allah [The Most High] said: [وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ – And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…]

Allah [The Most High] said: [مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ – Allah did not create this but in truth]. Allah [The Most High] said: Allaah [The Most High] said: [أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى – Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?

Allah [The Most High] said: [أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ – Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?]

Allah [The Most High] said: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ – And I (Allah) created not the jinns and humans except they should worship Me (Alone)]

Allah, The Most High, said:

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

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

Allah, The Most High, said:

جَعَلَ ٱللَّهُ ٱلۡكَعۡبَةَ ٱلۡبَيۡتَ ٱلۡحَرَامَ قِيَـٰمً۬ا لِّلنَّاسِ وَٱلشَّہۡرَ ٱلۡحَرَامَ وَٱلۡهَدۡىَ وَٱلۡقَلَـٰٓٮِٕدَ‌ۚ ذَٲلِكَ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ

Allah has made the Ka’bah, the Sacred House, an asylum of security and Hajj and ‘Umrah (pilgrimage) for mankind, and also the Sacred Month and the animals of offerings and the garlanded (people or animals, etc. marked with the garlands on their necks made from the outer part of the stem of the Makkah trees for their security), that you may know that Allah knows all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. (II) Being grateful to Allah is the reason why a person is given an increase in blessings and favours. (III) Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [2] We ask Allah saying: [اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ – O Allah, help me remember You, thank You, and worship You in an excellent manner]. [Saheeh Sunan Abee Dawud 1522]

 

Recalling Allah’s Favours or Flaunting

Allah [The Exalted] says: [وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ – And as for the favour of your Lord (in granting you Prophethood, the Qurʾān and all other bounties), then narrate it (to others)]. [3] Imam As-Sadi [may Allah have mercy upon him] said, “This encompasses both blessings from a religious and worldly perspective. It is expressing gratitude to Allah for these blessings and mentioning them specifically if there is a benefit in doing so. Even though one can speak generally about Allah’s blessings because doing so encourages one to be thankful and fosters a sense of love for (Allah) in the hearts of those who receive His blessings. This is because the hearts are naturally inclined towards those who treat them kindly”. [4]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: “The difference between speaking of Allah’s blessings and being boastful about them is that the speaker regarding the blessing (i.e. the one who is not boasting) is making a mention of the Attributes of the Bestower (i.e. Allah), His perfect generosity and benevolence- praising Allah by manifesting the blessings and speaking of them, thanking Allah, and making known all that Allah has bestowed. The speaker intends to make known the Attributes of Allah, praising Allah with love and extolling Him, inspiring the soul to seek (things) from Allah alone, and hoping for (His favours), thus he has a fervent desire (to attain the Love and favours of) Allah by displaying Allah blessings, spreading them, and speaking of them. As for boasting about blessings, it is that one uses them to become arrogant towards the people and to show them that he is nobler and loftier in status than them, enslaves their hearts, and attracts them to himself so that they glorify him and be at his service”. [5]

 

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return, and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [8]

———————————————-

Footnotes:

(I): Knowledge and Awareness of Allah: Shaikh Uthaymeen [may Allah have mercy upon him] said, ’ Marifatullaah” – Knowledge and awareness of Allah, the Mighty and Majestic, with the heart, with such knowledge and awareness that it makes the person accept whatever He has prescribed and laid down, and causes him to submit to that, and to judge by the Prescribed Laws (Shari’ah) which His Messenger Muhammad came with. The servant increases in knowledge and awareness of His Lord by considering the clear signs pertaining to the religion found in the book of Allah, the Mighty and Majestic, and in the Sunnah of His Messenger, and also by considering the signs which Allah has provided for us in the creation. So whenever a person examines and considers these signs he will increase in his knowledge and awareness of His creator and His God, who alone has the right to all his worship. Allah, the Mighty and Majestic, says “And on the earth, there are signs for those with certain belief, and also in your own selves. Will you not then consider?” [adh Dhaariyaat: 20-21] [Translated by Ustaadh Abu Talhah Dawud Burbank (may Allaah grant him and his wife abundant mercy…Aameen)]

(II): [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Ibn Abbaas and Ibn Jubayr said that this Aayah means, ”Remember Me by obeying Me and I [Allaah] will remember you by granting you My Maghfirah. [Zaadul Maseer Fee Ilmit-Tafseer’by Imaam Ibnul Jawzi. Publisher: Daar Ibn Hazm. 1st Edition 1424AH (2002)]

Al-Maghfirah: It necessitates that Allaah will protect you from the evil consequences of your sins, accept [your deeds, repentance etc], grant you His pleasure and favours, show you kindness and generosity etc. [Majmoo Al-Fataawaa 14/140]

(III): [And be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Imaam Ibnul Qayyim said, ”And being grateful to Allah is the reason behind which a person is given an increase in blessings and favours.” [ Al-Fawaa’id’ page 192-194]. Question: What are some of the evil consequences if a person persists upon disobedience, whilst he or she receives more blessings and favours from Allaah? Answer: Allah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong. [سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [7]

[1] An Excerpt from “Fataawa As-Sa’diyyah” page. 61

[2] An Excerpt from ‘Al-Fawaa’id’ page 192-194. slightly paraphrased

[3] https://www.thenoblequran.com/q/#/sura/93/11

[4] Tafseer Sadi.

[5] Ar-Rooh 312

[6] Saheeh Muslim Number: 2720]: https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[7] An Excerpt from Tafseer As-Sadi

Neighbours

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

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

Shaikh Muhammad Bin Abdillah As-Subayyil, may Allah have mercy upon him, was asked: “What are the rights of a neighbour?”

Response: The rights of a neighbour are great and many. Indeed, many ahadith have been narrated regarding the rights of a neighbour and among them is the hadith narrated by Abdullah Ibn Umar, may Allah be pleased with him and his father, that the Messenger of Allah, peace and blessings of Allah be upon him, said:

“Jibreel did not cease advising me (about the rights) of a neighbour to the extent that I thought he (i.e. the neighbour) would be my inheritor”. [Bukhari and Muslim]

Abu Hurairah narrated that the Prophet said: “By Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); It was said: Who O Messenger of Allah? He said: The one whose neighbour is not safe from his evil behaviour. [Al-Bukhari]

And there are other narrations that shows the greatness of a neighbour’s rights. There are three types of neighbours: The neighbour with three rights; the neighbour with two rights and the neighbour with one.

The neighbour with three rights is the relative, who has rights as a relative, as a Muslim and the rights of a neighbour.

The neighbour with two rights is a Muslim neighbour, who has rights as a neighbour and as a Muslim.

As for neighbour with one right, he (or she) is a non-Muslim neighbour and has the rights of a neighbour. [1]

The Prophet, peace and blessings of Allah be upon him, said: ”He is not a (true) believer whose Stomach is filled while his neighbour is hungry”. [2]

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

This Hadith (clearly demonstrates) that the one whose stomach is filled while his neighbour is hungry is not a believer of complete Iman. A person of complete Iman is the one who checks on his neighbour if the neighbour is in need of him. It is not possible for a neighbour to be enjoying himself with foods and drinks while his (other) neighbour cannot find anything and he does not give him anything. This does not reflect the manners of a believer with complete Iman. And because of this, the Prophet, peace and blessings of Allah be upon him, negated the completeness (of the Iman of the one who behaves in such a manner); rather a believer of complete Iman is the one who is generous to his neighbour as much as he is able, especially when he is in need of an essential (thing) such as food and drink. [3]

Question: A neighbour of mine and his children harm me through their speech and actions, will I be rewarded due to being patient with them?

Response: There is no doubt that you will be rewarded (In-Shaa-Allaah) due to your patience while receiving harm from your neighbour and his children. This patience of yours is from good manners and kind treatment to your neighbour. Indeed Allah, The Most High, advised His Messenger, peace and blessings of Allah be upon him, about kindness to neighbours, saying:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful. [4:36]

The Messenger said: “Jibreel did not cease advising me (about the rights) of a neighbour to the extent that I thought he (i.e. the neighbour) would be my inheritor”. [Bukhari and Muslim]

Therefore, be steadfast in exercising patience and you’ll receive reward and a good recompense from Allah (In-Shaa-Allah). There is no doubt that your neighbour is committing evil deeds. The Messenger said:

By Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); by Allah, he does not believe (i.e. he is not a perfect believer); it was said: Who O Messenger of Allah? He said: The one whose neighbour is not safe from his evil behaviour. [Reported by Bukhari] [4]

[1] Fadaa’il Al A’maal pages 15-16

[2] Reported by Imam Al-Bukhari (rahimahullaah) in Adab Al-Mufrad Number 112 & declared authentic by Imaam Albaani in his checking of Adab Al-Mufrad page 50. Publisher Daar As-Siddeeq 2nd ed [1421 AH/ Year 2000]

[3] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/137. Publisher: Daar Al-Mirath An-Nabawiy’ 1st ed Year 1434AH/ 2013

[4] Fadaa’il Al-A’maal page 30

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

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

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

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

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

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

 

A profound realisation of those granted Tawfeeq

Written by Abdullah Jallow on . Posted in Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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

When those granted Tawfeeq realise the (inferior) status of the worldly life and its short period of residence, they kill their (vain) desires. When they become heedful of (that state of) heedlessness, they make streneous effort to recapture that which the enemy (Iblees) snatched from them during the times of idlenesWhen the path towards (obedience) is prolonged, they understand and remember the goal (behind their efforts), thus, that which seems to be far away (i.e. the Afterlife) becomes close. Every time their lifespan is prolonged, they are reminded of the statement of Allah:

هَـٰذَا يَوۡمُكُمُ ٱلَّذِى ڪُنتُمۡ تُوعَدُونَ

This is your Day which you were promised.

An Excerpt from Al-Fawaa’id. Page 77

Goodness Endures Through Every Turmoil

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

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

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

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

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

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

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

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

Interpreting Current Events with Respect to the Signs of the Hour is the Task of Living Salafi Scholars – Not Social Media Influencers

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Interpreting Current Events with Respect to the Signs of the Hour is the Task of Living Salafi Scholars—Not Social Media Influencers, Figureheads of Illegal Partisanship or American Evangelists

Allah’s Messenger, peace abnd blessings of Allah be upon him, and what has been revealed to him are the authorities one must return to in order to understand the subject of trials and tribulations before the end of time. As a result, one cannot return to the following matters: the narrations of the people of the Scripture (Jews and Christians), opinions and dreams, weak and false narrations, analogy, and political, economic, or socialist analysis. This is because the narrations about the trials and tribulations, the signs of the Hour, and the strife that will occur are from the (affairs) of the Religion, and the Religion is Tawqeefee (i.e. its source can only be established from the divine texts of the Qur’an and the authentic Sunnah). So, whatever is reported from the Prophet with authentic chains of transmission about (upcoming events) is necessary for a Muslim to believe, whether it appeals to the intellect or not, and this is the reality of one’s testimony that Muhammad is Allah’s Messenger. Allah, The Most High, said:

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Nor does he (Muhammad) speak of (his own) desire. It is only an Inspiration that is inspired. [An-Najm. Ayah 3]

Allah, The Most High, said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُو

And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)].[Al-Hashr. Ayah 7]

Umar, may Allah be pleased with him, reported: One day while we were sitting with Allah’s Messenger, peace and blessings of Allah be upon him, there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said: “O Muhammad, tell me about Islam”. The messenger of Allah said: “Islam is to testify that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.” He said: “You have spoken rightly’’ And we were amazed at him asking him and saying that he had spoken rightly.

He said: “Then tell me about Iman.” He said: “It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof.” He said: “You have spoken rightly”. He said: “Then tell me about Ihsan.” He said: “It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you”.

He said: “Then tell me about the Hour”. He said: “The one questioned about it knows no better than the questioner.” He said: “Then tell me about its signs.” He said: “That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings.”

Then he took himself off and I stayed for a time. Then he said: “O Umar, do you know who the questioner was?” I said: “Allah and His messenger know best”. He said: “He was Gibreel (Gabriel), who came to you to teach you your religion”. [Reported by Muslim. Kitaab al-Imaan. Chapter: Imaan, Islaam and Ihsaan. Hadeeth Number: 8]

The testimony in this hadith is the statement of the Prophet: “He was Jibreel, who came to you to teach you your religion”. Therefore, the principle in the preceding hadith is that the Prophet asked a question concerning the Hour and its circumstances, and he established that it is part of religion. The trials and tribulations, circumstances, and strife associated with the (portents) of the Hour are from the religion, and it is not for anybody to speak about it based on their own (opinions, views, analysis, interpretations, etc.) [1]

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

In the Qur’aan and authentic Ahaadeeth there are numerous reports regarding that which will take place in the Dunyah and Aakhirah, and affairs that occurred perfectly after the Prophet [peace and blessings of Allah be upon him] spoke about them many years before their occurrence, such as his statement: ‘The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair. [Saheeh Al-Bukhaari. Number 2928]

Those amongst the Muslims – who saw and fought those Turks when their king Genghis Khan appeared, his children and grandchildren, such as Hulagu Khan and other than him amongst the disbelieving kings- could not describe them better than how the Prophet [peace and blessings of Allah be upon him] described them [i.e. even though he did not meet them]. He stated this 600 years before its occurrence. [2]

Must Return to The Senior Scholars In Times of Severe Fitan and The Nawaazil

Al-Allamah Ubaid Bin Abdillah Al-Jaabiri, may Allah have mercy upon him, stated:

كان أهل الفضل والصلاح والتقى إذا نزلت بهم نازلة أو حلت بهم مشكلة عمدوا إلى الأكابر من أهل العلم بالسؤال وطلبوا منهم الجواب الشافي الكافي وهذه سنة متبعة بدءاً من الصحابة فأئمة التابعين فمن بعدهم من أهل العلم والفضل والدين والإيمان، وما أحسن ما قاله ابن مسعود رضي الله عنه : لا يزال الناس صالحين متماسكين ما أتاهم العلم عن أصحاب محمد صلى الله عليه وسلم وأكابرهم فإذا أتاهم العلم عن أصاغرهم هلكوا

When the people of virtue, righteousness, and piety were faced with a Nazilah or faced with difficulties, they would betake themselves to the senior people of knowledge to ask and seek from them a Jawaab Ash-Shaafee Al-Kaafee [i.e. comprehensive and satisfactory response that would bring about rectification and preservation of the well-being of the people]. This is a path that has been followed since the time of the companions, then by the Imams of the Tabi’in, and by those after them among the people of knowledge, virtue, religion and Iman. And excellent is that which Ibn Mas’ud, may Allah be pleased with him, said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders; but if knowledge comes to them from their young ones, they will be destroyed”. [3]

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

“Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away death of the religious scholars till none of the scholars remains alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray”. [Bukhari and Muslim]

Shaikh Abdullah Al-Bukhari, may Allah preserve him, stated:

This text (proves) that the disappearance of knowledge will not be through its removal from the hearts, but through the death of the scholars. (Then) the ignorant people will remain- those who will occupy the place of the scholars in giving verdicts and teaching. They will teach and give verdicts based on ignorance, thus ignorance will spread and become manifest”. Therefore, if the sound Sunni knowledge is taken away, acting upon it will be taken away- is that not the case?! When ignorance manifests, acting upon it will become manifest, thus both knowledge and acting upon (Knowledge) will disappear, and ignorance will manifest, and acting upon (ignorance) will become widespread just as Al-Hafidh Al-Qurtubi clarified in Al-Mufhim. [4]

Who Investigates The Plots?

Al-Allaamah Rabee Bin Haadee Al-Madkhali, may Allah have mercy upon him, said:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Quraan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of ‘Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102) [5]

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allaah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.” [6]

Beware of The Analysts

The senior Salafi scholars of the Ummah are still with us – Mufti Al-Allanmah Salih Al-Fawzan, Al-Muhaddith Al-Allamah Abdul Muhsin Al-Abbad, and the Minister of Religious Affairs Al-Allamah Salih Aala Ash-Shaikh. When it comes to understanding the events of the end times, whether they involve wars, distressing occurrences, or political upheaval, we should not rely on social media influencers or political analysts. Instead, we should turn to the senior Salafi scholars, and not the scholars of Bidah and the proponents of illegal partisanship. Imaam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him said:

“Some people say, ‘The one who does not understand the knowledge of current affairs is not a scholar’ and they forget that indeed the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever Allah wishes good for, He grants him understanding of the religion’. Then they become heedless of an existing reality, which is that busying oneself with the knowledge of current affairs diverts a person from (seeking) understanding of the religion; rather it may preoccupy (and divert) him from correct worship, and that is to worship Allah alone, devoting one’s heart to Allah, pondering upon Allah’s universal signs [i.e. the things He has created] and Allah’s divine revelation. In reality, preoccupying the youth with the Knowledge of current affairs prevents them from (seeking) understanding of Allah’s Religion, because the heart is a vessel and it does not take another thing when it is filled with something else; therefore, it is not possible to fill it with this and that.

Busying oneself with the understanding of the Religion, fulfilling acts of worship and pure Islamic Monotheism and sincerity is better for him [i.e. a person] than looking into the knowledge of current affairs and regarding what such and such person is about. It maybe that one acquires knowledge of current affairs through weak and fabricated narrations via the media, or he bases knowledge of current affairs on the analysis and speculations of a person.

The person who is engaged in the subject matter of current affairs may seek to establish an analysis that is far from what the current affairs (shows in reality), or he looks into affairs that have been concocted for him by the enemies (regarding) a particular (expected) event; but then this event happens to be something else and does not exist at all, so all those plans come to nothing. Therefore, what is of important is that one acquires understanding of what Islam requires of a person.

The understanding related to ones self (necessitates) rectification of heart by way of sound belief and to wish good for the Muslims, and this is (also) related to understanding of halaal, haraam and other affairs of a similar nature. A person must acquaint himself with knowledge of current affairs if he is in need of it; but as for giving it complete importance in relation to affairs (or events) that have not occurred in reality, such as lies, deception, analysis and speculation, this has no (sound) basis”. [7]

Therefore, return to the Salafi scholars and the rulers, and not social media influencers, ahlul bidah or figureheads of illegal partisanship. “The scholar possesses knowledge and precise understanding to aid him derive ruling (from the texts of the Shariah). So, when a matter regarding universal public safety occurs, he is able to quickly derive a ruling, teach the people, disseminate the ruling and explain the Shariah ruling related to that (particular) matter of universal public safety. The ability (to do this) is not acquired by merely reading books when a matter of universal public safety occurs, without the skills, knowledge and prolonged experience possessed by the scholars”. [8]

Listen to a brief clarification regarding this subject matter, especially during wars etc – By Shaikh Falah Isma’il Al-Mundikar- may Allah have mercy upon him.

https://youtu.be/FBbdpAWU5CQ?si=sYtMjVQOH1n0nPSe

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; 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). [9]

[1] Mawqif Al-Muslim Min Al-Fitan. pages 15-18

[2] An Excerpt from Al-Jawaabus Saheeh Liman Baddala Deen Al-Maseeh. 2/65-67

[3][ الطيب الجني على شرح السنة للإمام المزني – page 18-19. Paraphrased]

[4] Al-Hajr Fee Daw-il Kitaab Was-Sunnah Wa Fahm Salaf Al-Ummah pages 15-16

[5 & 6]: An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah

[7] An Excerpt from Sharh Hilyah Talib Al-Ilm. pages 194-195. slightly paraphrased

[8] Fī qalb al-ḥadath maqālāt mutanawwiʿa page 48

[9]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

Verses 267-268 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah', Zakaat.

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

Allah, The Most High, said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَـٰتِ مَا ڪَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِ‌ۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِ‌ۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
ٱلشَّيۡطَـٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُڪُم بِٱلۡفَحۡشَآءِ‌ۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةً۬ مِّنۡهُ وَفَضۡلاً۬‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ۬

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures’ needs, All-Knower. [Al-Baqarah. 267-268]

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

Allah commands His believing servants to spend from the good things He has facilitated for them and from that which He has provided for them from the earth. Just as Allah bestowed on you by making it easy for you to acquire these things, you should spend from it as an act of gratitude to Allah, fulfilling some of the rights owed to your breathen in faith and as a means of purifying your wealth. The goal behind this spending is that you give the good things which you love for yourselves, and not the bad which you neither want, nor accept, except with closed eyes (reluctance).

وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

And know that Allah is Rich (Free of all wants), and Worthy of all praise.

Meaning: Allah is absolutely not in need of you. The benefit of your charity and deeds returns (only) to you. Alongside the fact that Allah is the only one worthy of all praise, He praises you for fulfilling the praiseworthy deeds and upright characteristics which He has commanded you, therefore it is obligated to you to fulfil His commands because it is means of strengthening your hearts- a means of piety and delight for the souls.

And beware of following your enemy the Shaytan, who commands you to refrain from spending your wealth- frightens you with poverty and neediness when you are required to spend. This is not sincere advice, but rather it is deception at the highest level.

إِنَّمَا يَدۡعُواْ حِزۡبَهُ ۥ لِيَكُونُواْ مِنۡ أَصۡحَـٰبِ ٱلسَّعِيرِ

He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.

An Excerpt from Tafseer as-Sadi