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Author: Abdullah Jallow

[1] Behaviour Unbecoming of a Muslim

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

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

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

“The most hated of men in the sight  of Allah is the one who is most quarrelsome”.

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

A warning against argumentation, falling into evil behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so;  but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best.

The hadith is a warning against lying during argumentation, falsehood and adorned speech until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this takes place from a person who is extremely quarrelsome, goes into excess in the matter and does not feel shy in the presence of Allah- neither fears punishment in this life nor in the next life. When it is the case that the extremely quarrelsome person is blameworthy, the person who has good conduct – if entitled to something – during an argument and other matters, will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah.

An Excerpt from at-Taliqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/26

 

When Persuasive Language Can No Longer Hide the Truth

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

In The Name of Allah, The Most Merciful, The Bestower of Mercy.
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ فَحَسۡبُهُ ۥ جَهَنَّمُ‌ۚ وَلَبِئۡسَ ٱلۡمِهَادُ
And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]
[وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا – And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.
He emphasises what he says [وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ – and he calls Allah to witness as to that which is in his heart]: Meaning, he states that Allaah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he being truthful, because this the case regarding the believers- those who are not hypocrites. And due to this Allaah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents]: Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.
[وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief]- Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetations, fruits and livestock decrease and become little due to evil deeds.
[وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – and Allah likes not mischief]: Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).
This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty, [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ -he is led by arrogance to (more) crime]. Thus, he combines between disobedience to Allah and being arrogant towards the sincere advisers.
An Excerpt From Tafseer as-Sadi. Slightly Paraphrased

Two Verses Calling for Humble Awareness in Matters of Knowledge

Written by Abdullah Jallow on . Posted in Calling To Islam - 'Da'wa', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy
“Regardless what level you reach in knowledge, remember the ilm behind by the predecessors for the successors.” Imam Muhammad
Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: This (statement) is good, but we say that what is better than that is: “Regardless what level you reach in knowledge, remember the statement of Allah, The Mighty and Majestic:
 وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
But over all those endowed with knowledge is the All-Knowing [Allah]. [Yusuf 76]
And remember the other Ayah:
وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
And of knowledge, you [mankind] have been given only a little. [Al-Israa 85]
Sharh Hilyah Talib Al-Ilm. 168

One of the diseases that can afflict a person in affairs of knowledge

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

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

Beware of the disease of the despots because pride [I], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [II] being arrogant towards the one who benefits you from amongst those who are below you is pride, [III] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.

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

[I]The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty.

[II] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”.

[III] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows.

An Excerpt from ‘Sharh Hilyah Talib Al-Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)

Why is Noble Prophet Musa Mentioned More Than Other Prophets

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

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

The Reason Behind This Article

A beloved cousin called Ibrahim residing in America reached out with a thoughtful inquiry regarding the frequency of mentions of Prophet Musa, peace be upon him, compared to that of Prophet Muhammad, peace and blessings be upon him. He noted that while Musa is referenced numerous times due to his esteemed status as a great Prophet, all Prophets, peace be upon them, hold an esteemed status, with Prophet Muhammad being the most distinguished among them. This led him to question why Musa appears more often in the Qur’an than Prophet Muhammad. Upon receiving his message, I was in the company of my colleagues at the primary school- Ustadh Abu Tasnim and our younger brother and friend Ustadh Ahmad Qasim. When I mentioned the issue, my younger brother, friend and colleague Ustadh Ahmad Qasim, may Allah preserve him and increase him knowledge and firmness, kindly directed me to this clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, and graciously provided me with the relevant pages in Arabic. After acquaintance with the Arabic text, I assured my cousin that I would endevour to convey this valuable insight to him. May Allah reward him for his desire to increase in knowledge. Amin. To proceed:

 

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

The repetition of stories in the Quran 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 conyed 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. [Source: An Excerpt from “Sharh Usul Fee at-Tafsir” pages 347-35]

Visit this beneficial website by Shaikh Abu Iyad, may Allah preserve him:

https://www.islammoses.com/im/

Let’s Learn From the Ruin of the Evil Forefathers and Not Follow Their Path

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

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

Allah, The Most High, said:

قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Many similar mishaps [troubles, problems] of life were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved]. [Surah Aal Imran. 137]

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

Indeed, there were nations like yourselves before you, so look to their evil end. You have to know that the reason behind their evil end was due to their disbelief in the revelations of Allaah and disbelief in Allaah’s Messengers. They were the forefathers and you are the descendants. The main affair that connects you to each other is your disbelief and the ruling on that disbelief is destruction. [I’laam Al-Muwaqqi-een: 1/181]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allaah have mercy upon him, said:

If it is said, “What is the benefit in narrating to us the stories of the destroyed nations despite the fact that this Ummah will not be completely destroyed in a manner similar to the destruction of the previous nations before it?”

The Answer: Indeed, this has two benefits: The first benefit is a clarification of Allah’s blessings upon us that the occurrence of a complete destruction is removed from us, and that were it not for Allah’s Benevolence we would have been deserving of it. Second, the likeness of the punishment they received may occur in the hereafter for the one who did what they did, if punishment was not received in the worldly life. And this may be understood from the statement of Allah: “Such is the Seizure of your Lord when He seizes the population of towns while they are doing wrong. Verily, His Seizure is painful and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” So what is apparent from this Aayah is that what is similar to the punishment they received will happen in the Hereafter, and Allah knows best. [Source: Al-Muntaqaa Min Fawaa’idil Fawaa’id 123-124]

The Nations of The Past Had Their Share of Punishment In This Life Due to Sin and Transgression

Allah said:

قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَـٰبِ هَلۡ تَنقِمُونَ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ مِن قَبۡلُ وَأَنَّ أَكۡثَرَكُمۡ فَـٰسِقُونَ
قُلۡ هَلۡ أُنَبِّئُكُم بِشَرٍّ۬ مِّن ذَٲلِكَ مَثُوبَةً عِندَ ٱللَّهِ‌ۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡہُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَ‌ۚ أُوْلَـٰٓٮِٕكَ شَرٌّ۬ مَّكَانً۬ا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ

Say: “O people of the Scripture! Do you criticize us for no other reason than that we believe in Allah, and in (the revelation) which has been sent down to us and in that which has been sent down before (us), and that most of you are Fasiqun [rebellious and disobedient (to Allah)]?” Say (O Muhammad to the people of the Scripture): “Shall I inform you of something worse than that, regarding the recompense from Allah: those (Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities); such are worse in rank (on the Day of Resurrection in the Hell-fire), and far more astray from the Right Path (in the life of this world).” [Al-Maa’idah. 59-60]

Allah said:

وَلَقَدۡ عَلِمۡتُمُ ٱلَّذِينَ ٱعۡتَدَوۡاْ مِنكُمۡ فِى ٱلسَّبۡتِ فَقُلۡنَا لَهُمۡ كُونُواْ قِرَدَةً خَـٰسِـِٔينَ
فَجَعَلۡنَـٰهَا نَكَـٰلاً۬ لِّمَا بَيۡنَ يَدَيۡہَا وَمَا خَلۡفَهَا وَمَوۡعِظَةً۬ لِّلۡمُتَّقِينَ

And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: “Be you monkeys, despised and rejected.” So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious). [Surah Al-Baqarah. 65-66]

Allah said:

وَسۡـَٔلۡهُمۡ عَنِ ٱلۡقَرۡيَةِ ٱلَّتِى ڪَانَتۡ حَاضِرَةَ ٱلۡبَحۡرِ إِذۡ يَعۡدُونَ فِى ٱلسَّبۡتِ إِذۡ تَأۡتِيهِمۡ حِيتَانُهُمۡ يَوۡمَ سَبۡتِهِمۡ شُرَّعً۬ا وَيَوۡمَ لَا يَسۡبِتُونَ‌ۙ لَا تَأۡتِيهِمۡ‌ۚ ڪَذَٲلِكَ نَبۡلُوهُم بِمَا كَانُواْ يَفۡسُقُونَ
وَإِذۡ قَالَتۡ أُمَّةٌ۬ مِّنۡہُمۡ لِمَ تَعِظُونَ قَوۡمًا‌ۙ ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُہُمۡ عَذَابً۬ا شَدِيدً۬ا‌ۖ قَالُواْ مَعۡذِرَةً إِلَىٰ رَبِّكُمۡ وَلَعَلَّهُمۡ يَتَّقُونَ
فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦۤ أَنجَيۡنَا ٱلَّذِينَ يَنۡہَوۡنَ عَنِ ٱلسُّوٓءِ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ بِعَذَابِۭ بَـِٔيسِۭ بِمَا كَانُواْ يَفۡسُقُونَ
فَلَمَّا عَتَوۡاْ عَن مَّا نُہُواْ عَنۡهُ قُلۡنَا لَهُمۡ كُونُواْ قِرَدَةً خَـٰسِـِٔينَ

And ask them (O Muhammad ) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah.” So when they forgot the reminders that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despised and rejected.” (It is a severe warning to the mankind that they should not disobey what Allah commands them to do, and be far away from what He prohibits them). [Surah Al-A’raaf. Aayaat 163-166]

Narrated Abu ‘Amir or Abu Malik Al-Ash’ari, may Allah be pleased with him, that he heard the Prophet, peace and blessings of Allah be upon him, saying:

From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (i.e. for men), the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection”. [Saheeh al-Bukhaari 5590]

Abdullah Ibn Mas’ood [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “Just before the Hour (i.e. Judgement day) comes there will be transformations (i.e. people turned into animals due to sin), the earth collapsing, and Qadhf (i.e. pelted with stones as a means of punishment – maybe it refers to landslides)”. [Sunan Ibn Maajah 4059]

Ibn ‘Umar, may Allah be pleased with him and his father, said: I heard Allah’s Messenger, peace and blessings of Allah be upon him, saying:

“In this Ummah there will be collapse of the earth, or a transformation, or stones shall rain upon the people (who deny) Al-Qadr.'” [Sunan Tirmidhee 2152]

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

“In this Ummah there shall be collapsing of the earth, transformation and Qadhf.” A man among the Muslims said, “O Allaah’s Messenger! When is that?” He said: “When singing slave-girls, music, and drinking intoxicants spread.” [Sunan Tirmidhee 2212]

Ibn Mas’ud, may Allah be pleased with him, said that Umm Habeebah, may Allah be pleased with her, said, “O Allah! Enable me to derive benefit from my husband, Allah’s Messenger, and from my father Abu Sufyan, and from my brother Mu’awiyah”. Allah’s Messenger, peace and blessings of Allah be upon him, said to her, “Verily, you have asked Allah about the durations of life already set, and the steps which you would take, and the sustenance the share of which is fixed. Nothing would take place earlier than its due time, and nothing would be deferred beyond that when it is due. So, if you were to ask Allah about your safety from the torment of Hell-Fire and from the torment of the grave, it would have been better for you”. A person said, “O Allah’s Messenger! Are the apes and swine from that which were transformed?” So, the Prophet said, “Verily, Allah [The Exalted and Glorious] did not destroy a people or did not torment a people, and let their race carry on. Apes and swine existed even before that (i.e. when those who denied truth were punished and transformed into animals). [Sahih Muslim 2663]

Allah Teaches Us Soul-Shaking Lessons Within The Short Periods of Our Lifespans

Written by Abdullah Jallow on . Posted in Belief - 'Aqeedah', Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). [1]

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

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings.

Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’ad [the return to the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Iman, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [2]

[1] https://www.thenoblequran.com/q/#/sura/103/1 ]

[2] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased

 

Upright Reformers Every Hundred Years

Written by Abdullah Jallow on . Posted in Belief - 'Aqeedah', Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

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

Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it. [1]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [2]

[1] Sahih Sunan Abee Dawud. Hadith Number 4291.

[2] An Excerpt from Awn Al-Ma’bud Sharh Sunan Abee Daawud. 11/259-260

Examine those verses in the last part of Surah Al-Hashar!

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

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

Al-Allamah Rabee bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave [i.e. neither worshipping nor submitting to anyone in a manner that only Allah deserves], except to Allah, nor humble himself except to the Greatness of Allah. Allah, Glorified be He and free is He from all imperfections, said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allah than Whom there is none who has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! [High is He] above all that they associate as partners with Him.  He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.  [Al-Hashar’ 23-24]

Examine those verses in the last part of Surah Al-Hashar! The statement:

[هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ –  He is Allah than Whom there is none who has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah.

The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ- He is Allah, than Whom there is none who has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat.

And the statement: [هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ –  He is Allaah, the Creator, the Inventor of all things, the Bestower of forms” necessitates Tawheed Ar-Rububiyyah].

These few vreses in the last part of Surah Al-Hashr necessitate all the categories of Tawheed.

Majmu 1/22

The Worldly Life Is A Prison For The Believer

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

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

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

“The worldly life is a prison for the believer and a paradise for the disbeliever”. (1)

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

Every believer is imprisoned and prevented – in the worldly life – from evil and repugnant desires and obligated to perform demanding acts of obedience. But after death, he relaxes and receives what Allah, The  Most High, promised – permanent bliss and perfect relaxation. As for the disbeliever (in Allah and His Messenger), he gets what he receives in the worldly life together with the fact that it is very little and disrupted by distress. And after he dies, he finds himself in permanent punishment and eternal wretchedness. (2)

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

Regardless how great the affair of the worldly life is – its good days and its dwelling places (surrounded by beautiful trees, plants, scenery etc), then indeed it is like a prison for the believer, because a believer looks forward to a bliss that is better, more perfect and loftier. As for the disbeliever (in Allah and the Messenger), the worldly life is his paradise because he enjoys himself in it [i.e. outside the boundaries of halal and haram] and forgets the afterlife, thus becomes like those about whom Allah, The Most High, said:

وَٱلَّذِينَ كَفَرُواْ يَتَمَتَّعُونَ وَيَأۡكُلُونَ كَمَا تَأۡكُلُ ٱلۡأَنۡعَـٰمُ وَٱلنَّارُ مَثۡوً۬ى لَّهُمۡ

Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode. [Muhammad 12]

Therefore, when the disbeliever dies, he does not find anything in front of him except the fire and Allah’s punishment, and woe to the people of the fire. So that which is found in the worldly life of distress, grief, sadness and sorrow is like a paradise in relation to the state of affairs of the disbeliever (in Allah and His Messenger), because he will leave this world to receive Allah’s punishment.

It has been mentioned about Ibn Hajar Al Asqalaani – the author of Fath Al-Baari – that he used to be the chief of the judges in Egypt in his era, and he used go past the market with an entourage. One day a Yahudi stopped him and said, “Your Prophet said, ‘The worldly life is a prison of the believer and paradise of the disbeliever’, and how can this be the case while you are in a state of luxury and joy, and I am in a state of extreme poverty and low status?” Ibn Hajr said to him, “If in your view I am in state of joy and that people are at my service, this state is a prison in comparison to what a believer will receive from bliss in Paradise. As for yourself, even though you are in state of extreme poverty and low status, it is like paradise in comparison to what a disbeliever will receive in the fire”. The Yahudi was amazed by this statement and then testified that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah. (3)

[1] Ṣaḥīḥ Muslim 2956]

[2] Sharh Sahih Muslim 18/74. Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)

[3] https://binothaimeen.net/content/8835