Patience and Certainty Repels The Thoughts of Fear-mongers, Pessimists And Discouragers!  

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

Allaah [The Exalted] said:

وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِى هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٍ۬‌ۚ وَلَٮِٕن جِئۡتَهُم بِـَٔايَةٍ۬ لَّيَقُولَنَّ ٱلَّذِينَ ڪَفَرُوٓاْ إِنۡ أَنتُمۡ إِلَّا مُبۡطِلُونَ

كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعۡلَمُونَ

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And indeed We have set forth for mankind, in this Qur’an every kind of parable. But if you (O Muhammad) bring to them any sign or proof, (as an evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): “You follow nothing but falsehood, and magic.” Thus does Allah seal up the hearts of those who know not [the proofs and evidence of the Oneness of Allah i.e. those who try not to understand true facts that which you (Muhammad) have brought to them]. So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you. [Surah Ar-Rum. Aayaat 58-60]

[فَٱصۡبِرۡ  – So be patient]- Meaning, be patience in that which you have been commanded and in your call to the path of Allaah. Even if you see them wilfully turning away, let that not hinder you. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ – Verily the promise of Allaah is true]- Meaning, there is no doubt regarding it, and this is from that which aids a person to exercise patience, because indeed when a servant knows that his effort will not go to waste, but rather he will find its complete reward, then that which he faces of hardship will become trivial and every difficulty will become much easier for him to face. [وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ  – And let not those who have no certainty of faith discourage you] – Meaning, indeed their Eemaan is weak and they have little certainty, and thus their forbearance is weak. Therefore, unless you refrain from giving their affair any importance and being careful, they will discourage and lead you to lack of steadfastness in holding onto the commands and prohibitions, and one’s soul does collaborate in such an affair – seeking to be similar to them and to be agreement with them. [Ref 1]

Imaam Ibnul Qayyim [rahimahulaah] said: “The person who has no certainty does not remain firm, rather he acts carelessly, whereas certainty is the firm Eemaan in the heart based on [sound] knowledge and action. And it maybe that a person has sound knowledge, but he does not exercise patience during calamities; rather he is swayed by emotion.  Al-Hasan Al-Basri [rahimahullaah] said, ‘If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allaah in the Aayah:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ  – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]’”. [Surah As-Sajdah’ Aayah 24] [Ref 2]


[Ref 1: An Excerpt from Tafseer as-Sadi. Slightly paraphrased]

[Ref 2: An Excerpt from Al-Fawaa’id’ pages 293-300. slightly paraphrased]

Intrusion, Private Conversations, Etiquettes In Gatherings, Spying – [Distinction Between Reality, Ambiguity, Permissibility and Impermissibility]

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

Imaam Ibnul Qayyim [rahimahullaah] said: The basis of Banee Aadam’s misguidance is as a result of ‘General Terms’ and ‘Ambiguous Meanings’ [i.e. terms & meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when [evil] desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon His Religion and not allow you to fall into this darkness. [Ref 1]

The basis of a person’s Islaam is to testify that there is no deity worthy of worship except Allaah and that Muhammad [sallal-laahu-alayhi- wasallam] is the Messenger of Allaah, to believe in Allaah, declare that Allaah is One without partner, obey Allaah’s commands, keep away from what Allaah has forbidden and single out Allaah in worship. And safeguarding this path [necessitates] the prohibition of every expression [term or word] that contains Shirk Billaah [i.e. ascribing partners to Allaah] or Kufr, or will lead to one of the two. [Ref 2]  In the Qur’aan, there are many words that are utilised to rebut the words [or terms] that are in opposition to the call of the Messengers, the revelation that was revealed to them and the truth they brought. [Ref 3]

One of the general fundamental principles [in Islaam] is to know that words [or terms] are two types: Words that are mentioned in the Qur’aan and [authentic] Sunnah, therefore, it is obligated on every believer to affirm them – affirm what Allaah and His Messenger have affirmed, and negate what Allaah and His Messenger have negated. The words [or terms] affirmed by Allaah is truth and the ones Allaah negated are [negated] in truth, for indeed Allaah speaks the truth and guides to the straight path. The words [or terms] of the Sharee’ah are sanctified, and it is from perfection in knowledge that one seeks after the [sound meanings] which the Messenger [sallal laahu alayhi wasalam] intended by them, in order to affirm what he affirmed and negate the meanings he negated; for indeed it is obligated on us to believe and bear witness to everything he has stated and follow him in everything he has commanded.

As for the words [or terms] that are neither found in the Qur’am and [authentic] Sunnah, nor did the Salaf hold a consensus regarding whether they are negated or affirmed, then it is not incumbent on anyone to agree with the one who negates them or affirms them until its intended meaning is explained. So, if its intended meaning agrees with the [revelation, commands, prohibitions etc] conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition to the [revelation, commands, prohibitions etc] conveyed by the Messenger, it is rejected. [Ref 4]

 

Intrusion

Intrusion means affecting someone in a way that annoys them and makes them feel uncomfortable …causing disruption or annoyance through being unwelcomed or uninvited….interrupting a peaceful situation etc

Question To Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah):

When a Muslim shows disapprove of evil (committed by) another person, he (i.e. the doer of the evil) replies to him saying, “You are intrusive” or ‘’Do not interfere in that which does not concern you’’. Is this speech correct in such an instance and what should be the reply to (this person)?

Answer:

This speech of his is incorrect. To say to a person who disapproves of his evil that “You are intrusive” or “This is not your concern”’ is not correct because Allaah (The Most High) commanded us forbid evil and enjoin good. It is obligated on us to enjoin good and forbid evil according to our ability, whether the one who is commanded or prohibited likes it or not. And he [i.e. the one who rejects the evil] should reply to him (saying), “Indeed, this concerns me because Allaah has commanded me to enjoin good and forbid evil, and that is because the believer to another believer is like a solid building- one part supporting the other. So that which concerns a Muslim [in this instance] is a concern of his brother”. [Ref 5]

 

Private Conversations

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] says:

And one of those etiquettes [to be observed in a] social gathering [or when sitting together] is that two [people] should not have a private conversation in isolation of a third person [i.e. a third person who is also present in the same gathering or sitting], because that will offend him. He may harbour an evil suspicion towards them – that they are either conspiring against him or reviling him, or backbiting him, or may think that they are looking down on him. The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’When three persons are together, then no two of them should hold secret counsel excluding the third person’’.

The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’When you are three persons sitting together, then no two of you should hold a secret counsel excluding the third person until you are with some other people too, for that would grieve him’’. [End of quote. Ref 6]

This hadeeth is [about the] etiquettes that should be observed when sitting together. If there are three people [together], it is forbidden for two of them to speak in private; because if they speak in private without the third person, he will harbour some doubts – fearing that they are talking about him. Also if they speak in secret without him, he will feel that they are looking down on him and that they do not give him any value, and that is why they hide their affair from him and speak in private without him, because they do not trust him. This will enter his heart and that is why the Prophet [sallal-laahu-alayhi-wasallam] said, ‘’For that would grieve him’’- Meaning: It will bring about sadness in his heart, so he says [to himself], ‘’They are either speaking about me or looking down on me’’, so he becomes sad. Therefore, from the etiquettes of sitting together is that one speaks openly, and speaking should not be between two people in isolation of a third person. As for when there are many people in a sitting – more than three – there is no harm if two people speak in private because the other people are many and they will not harbour anything in their hearts.

This is from the etiquettes of sitting together. The hadeeth forbids two people from speaking to each other in private, whilst isolating a third [person who is also present in the same sitting]. It shows that if there are more than three people, then there is no harm if two people speak in private due to the statement of the Prophet [sallal-laahu-alayhi-wasallam], ‘’Until you are with some other people too.’’ So if the reason behind the caution is non-existent [i.e. if there are many other people in the same sitting], then there is no harm [if two people speak in private]. [End of quote. Ref 7]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

And also if there are four people, they [i.e. three people] should not speak privately in isolation of the fourth person. The intent behind this is that there should be more than one person remaining if the rest are having a private conversation. If a group speaks privately in isolation of another group, then there is no harm in doing so as has preceded in the hadeeth reported by Aa’isha that the Prophet spoke to Faatimah in private [about something] in the house, but not to his wives. [End of quote. Ref 8] Here is the Hadeeth: Imaam Bukhaari Said, ‘’Chapter: Whoever has a confidential talk with somebody in front of the people and the latter does not disclose his companion’s secret, but when his companion dies, he discloses it. http://www.salaficentre.com/2016/10/heart-warming-incident-prophet-sallal-laahu-alayhi-wasallam-beloved-daughter-faatimah-radiyallaahu-anhaa/ [Ref 9]

 

It Is Not Allowed to Listen to The Conversations of The People If They Are Not Pleased With That

Shaikh Saaleh Al-Fawzaan [hafidhahullaah] said:

It is forbidden for a person to just come and sit with a person who is talking to another person because it may be that they are engaged in a private conversation. The Prophet [sallal-laahu-alayhi-wasallam] 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]. 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. [End of quote. Ref 10]

Shaikh Zayd Bin Haadi [rahimahullaah] 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 Islaam 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. [Ref 11]


[Ref 1: An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ – Vol 3. page 927. slightly paraphrased]

[Ref 2: Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[Ref 3: Excerpt from Mu’jam Al-Manaahee Lil Lafdhiyyah’ page 10. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[Ref 4: Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17. slightly paraphrased]

[Ref 5: Source: Al-Manaahiy Al-Laf-Dhiyyah’ Page 144]

[Ref 6: An Excerpt from ‘It’haaf At-tullaab Bi-Sharh Mandhoomah Al-Aadaab’ page 149. paraphrased]

[Ref 7: An Excerpt from ‘Tasheelul Ilhaami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ 6/172 paraphrased]

[Ref 8: An Excerpt from ‘Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ Vol 4′ page 192′ footnote number 2′. paraphrased]

[Ref 9: Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari Vol 4′ page 191]

[Ref 10:  An Excerpt from ‘It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab’ page 149′ paraphrased]

[Ref 11: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 3 page 281′. paraphrased]

Compassion, Humility and Sincere Advice of Prophet Shu’aib [alayhis salaam]

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

Allaah [The Most High] said in Surah Hud Ayah 88 that Shu’aib [alayhis-salaam] said to his people: [يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquillity regarding the correctness of [the Message] I have brought; [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allaah) has given me a good sustenance from Himself]- Meaning: Allaah has given me various types of wealth; [وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ  – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you from [the evil practice of giving lower in weight and Measure by way of cheating in business transactions], yet I myself do the same and eventually you will charge me for doing so; rather I will not forbid you from an affair except that I will be the first person to hasten to abandon it.

[إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions [goals or aims] other than to rectify your state of affairs and the things that are of benefit to you. And because this statement of Shu’aib contains something which may indicate that he is attributing piety to himself, he repels it with the statement [وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allaah [The Most High] and it is neither due to my strength nor power. [عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allaah in all my affairs and suffice myself with Him. I turn to Allaah in all the various acts of worship He has commanded me and seek to get close to Him by performing good deeds.

By way of these two affairs- seeking aid and assistance from Allaah, turning to Him in repentance, complete submission and obedience-  a person’s state of affairs becomes upright, just as Allaah  [The Most High] said in another Aayah: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him].

[Source: An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). slightly paraphrased]

A Brief Reminder to All Trustees and Admins of Masaajid of Salafiyyah Regarding Preoccupation With Admin Issues At The Expense of Increasing In Knowledge And Sound Understanding

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

We have witnessed – in the past – when some Trustees of Masaajid and Centres strayed from the right path – either became engrossed in Admin Issues and their Dunya Affairs at the expense of Ilm and sound understanding, emotionally captured by the mention of their Early Achievements, or they stagnated and became obstacles for some time whilst The Upright Scholars and Students dealt with a new category of people who attempted to defile the Salafi Manhaj with Ghuluww, such as the likes of Al-Hajooree, and the proponents of Tamyee, such as the likes of Al-Maribi.

If Maintainers of Maraakiz are not from The Asaateedh – Those Who Prepare and Deliver Lessons, then what excuse can we give for being constantly absent from those lessons we arrange for our communities?! Rather, we should be the first to attend those lessons and being consistent. Likewise, the recognised Tullaabul Ilm have a great responsibility to teach the people, because when there is a prolonged absence of Ilm and fitna suddenly occurs, many people fall into error; but when the local Tullaabul Ilm are active in nurturing the community upon sound Aqeedah and Manhaj, connecting with the other Maraakiz and elder teachers, then indeed – after the Tawfeeq of Allaah, we find the people being well-informed and alert, ready to listen and understand the Tawjeehaat of the scholars and the elder students. Let not any Taalibul Ilm be complacent regarding the respect he receives from the people, because we have witnessed – many times – that when people carry shubuhaat and are convinced by the deviants, then indeed that respect they have for you disappears, and thus you find yourself in greater difficulty whilst seeking to give clarifications; therefore nurture the people regularly by way of constant duroos and sittings, so that they are well informed and alert. Let us not be complacent as Shaikh Rabee [may Allaah preserve him] stated, “It is obligated on the people of truth to exercise patience and increase in adhering to this religion of truth. Whenever the desires become abundant, it becomes necessary to increase in acquainting (oneself) with the truth and adhering to it, as the Messenger (alayhis salaatu was-salaam) said: ‘The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafaa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is a bidah and every bidah is misguidance'”.

[Majmoo 14/294 (3rd paragraph)]

Likewise, we are well aware of the statement of Imaam Ibnul Qayyim [rahimahullaah] regarding the virtue of those who know the religion in detail. Imaam Ibnul Qayyim [reahimahullaah] said:

Allaah [The Most High] said:[ وَكَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ – And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, so that the way of the Mujrimun (criminals, polytheists, sinners) become manifest. [Surah Al-An’aam. Aayah 55]

Those who know Allaah, His Book and His Religion are acquainted with the path of the believers and that of the criminals in detail- the two paths are clearly visible to them, just as a path leading to its destination and the path leading to destruction are made clearly visible. They are the most knowledgeable amongst the creation- the ones who benefit [the people] the most, the ones with the most useful advice and they are an evidence of right guidance. This is why the Sahaabah have excelled all those to come after them until the Day of Judgment, for indeed they were brought up upon the path of misguidance, shirk and paths leading to destruction, and they knew them in detail; then the Messenger [sallal-laahu-alayhi-wasallam] came to them and took them out from darkness [an entered them] into complete light- from shirk into Tawheed; from ignorance into knowledge; from misguidance into guidance; from injustice into justice; from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it.  [They knew the worth] of that which was contained in what they [received], since what is in opposition to the [truth and right guidance] reveals the goodness of what it opposes, because [upright] affairs are made clear by way of their opposites. So they increased in desire and love of that which they embraced, disliked and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan and Islaam, and had the most hatred for that which was in opposition to it.  They were the most knowledgeable of the path in detail.

As for those who came after the Sahaabah, amongst them is that one who was brought up in Islaam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him, for indeed confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibnul Khattaab [radiyallaahu-anhu] said: “The bonds of Islaam will be undone one after the other when a people who grew up in Islaam know not what Jaahiliyyah [Pre-Islamic Ignorance] is.’’ This [statement shows an aspect of] Umar’s perfect knowledge [of Islaam].

And there is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Aqeedah, Knowledge and Action regarding the path of the criminals, the disbelievers and the enemies of the Messengers, [which] was brought into the path of the believers by the one who does not know the [detailed distinction between] the path of believers and the path of the criminals, so he called to [this path], excommunicate the one in opposition and declares lawful that which Allaah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated an innovation, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter [i.e. the obligation of having knowledge of the path of the believers and that of the criminals in detail].

The First Group: They are those who know the path of the believers and that of the criminals in detail-in both knowledge and action. They are the most knowledgeable amongst the creation.

The Second Group: They are those who are blind to both paths- those resembling animals. The path of the criminals comes [to them] and they follow it.

The Third Group: It is that one who concerns himself with (seeking) knowledge of the path of the believers and not its opposite. He only knows (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and [holds] that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail.  Rather, when he hears some of that which contradicts the path of the believers, he turns away and does not preoccupy himself in understanding and knowing its falsity.  This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires), as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allaah. A letter was written to Umar Ibnul Khattaab (radiyallaahu-anhu) and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is pushed towards it but abandons it for the Sake of Allaah?  Umar (radiyallaahu-anhu) wrote back saying: The one who is desirous of sin but abandons it for the Sake of Allaah is from ‘those whose hearts Allaah has tested for piety. For them there is forgiveness and a great reward.’ [Surah Hujuraat. Ayah: 3]

The Fourth Group: This group knows the path of evil, bidah and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah. They are acquainted with (these affairs) in detail, but not with what the Messenger (sallal-laahu-alayhi-wasallam) came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression and corruption in detail and are followers of it; if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general.  They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allaah (Glorified be He) loves that one should know the path of His enemies in order to avoid and hate it, just as the path of the His awliyaa (close friends) is known and followed. [An Excerpt from ‘Al-Fawaa’d pages 167-180’. slightly paraphrased]

Finally, we ask Allaah to make us sincere and upright, act upon what we learn and overlook our shortcomings Aameen. And we remind the local Tullaabul Ilm regarding the following admonition by Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah]. [This Is Not An Era of Relaxation, Sleep And Amusement!

https://salaficentre.com/2020/08/01/this-is-not-an-era-of-relaxation-sleep-and-amusement-a-brief-and-powerful-reminder-to-students-of-knowledge-by-shaikh-saaleh-aala-ash-shaikh/

Correct Manner In Which to Approach Contemporary Worldly Sciences – By Imaam Abdul Azeez Bin Baaz, Imaam Muhammad Ibn Saaleh Al-Uthaymeen and Shaikh Saaleh Aala Ash-Shaikh – [Reminder to Every Muslim Teacher Who Has Sincere Concern For The Aqeedah of Our Children]

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

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

Indeed, that which is stated by the astronomers about the celestial bodies, their sizes and the distance between them, and that which is said about the earth [i.e. by the geologists etc] is categorized into three affairs: [a] That which is backed by the sound knowledge-based proofs [i.e. the Sharee’ah], therefore it is accepted. [b] That which the knowledge-based proofs [i.e. the sharee’ah] declares to be false, therefore it is rejected. [c] That which there is no proof to either accept or reject it, therefore it is unproven until a person from the people of knowledge [i.e. upright scholars of Ahlus Sunnah] examines it [i.e. examines what it indicates based on the Book and Sunnah] to show whether it should be accepted or rejected. As for accepting it without [sound] investigation and observation, but merely accepting it by blindly following them [i.e. the astronomers, geologists, scientists etc], then this is impermissible because of the numerous mistakes that occur as a result of that, and speaking -without knowledge – about Allaah and that which He has created [i.e. the entire universe and all that is within it]. [Ref 1]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:

We do not say, “We do not give consideration to anything stated by the people in the subject matter regarding medicine, astronomy and the celestial bodies”, however, we do not accept everything they say. If what they say opposes the Book and the [authentic] Sunnah, then indeed we do not accept their statements; [rather] we take [i.e. believe and affirm without any doubt] that which is conveyed in the Book and the [authentic] Sunnah, and we say, ‘An era will come in which the people will bear witness to the falsity of those statements of theirs – at present – that are in opposition to the Book and [authentic] Sunnah and [bear witness] to the soundness of that which has been conveyed in the Book and the [authentic] Sunnah’”. [Ref 2]

Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] said:

The Messenger [sallal laahu alayhi wasallam] said: Verily, the creation of each of you is brought together in his mother’s womb for forty days as a drop [of water, semen], then he is a clot for a similar period, then a morsel for a similar period…. [An-Nawawi’s Forty Hadeeth. Hadeeth 4]

It is well known that during that era, the Sahaabah did not know these stages [of development of the human being in the womb] through experimental knowledge, vision [i.e. fetal ultrasound] or other than that; rather it was simply [a statememt of the Prophet] which they [believed and affirmed]. They were scholars by way of the revelation sent down to the Prophet [sallal laahu alayhi wasallam] and not by way of experimentation [examination]. [Ref 3]

Beneficial Website

http://www.aboutatheism.net/authors/Abu.Iyaad.cfm

Discussion About Evolution With an Ex-Muslim Confiscating the “Miracle” Required by Naturalists Leaves Them Empty-Handed and Unable to Respond – By Shaikh Abu ʿIyaad [hafidhahullaah]

file:///C:/Users/abumu/Downloads/evolution-discussion-exm%20(1).pdf

“Evolution”

http://www.aqidah.com/creed/tags/evolution.cfm

Darwinism and Atheism

http://www.aqidah.com/creed/categories/xz-darwinism-and-atheism.cfm

Qur’anic Evidences for the Motion of the Sun and the Phenomena of Night and Day

http://www.aboutatheism.net/articles/wzovydv-quranic-evidences-for-the-motion-of-the-sun-and-the-phenomena-of-night-and-day.cfm

Disbelief of the One Who Denies Sun’s Motion Around the Earth — Shaykh Ibn Baz and Shaykh Ubayd al-Jabiree.

http://www.aqidah.com/creed/articles/auazc-disbelief-of-the-one-who-denies-suns-motion-around-the-earth.cfm


[Ref 1: An Excerpts from ‘Al-Adillah An-Naqliyyah Wal-Hissiyyah Alaa Imkaanis Su’ood Ilal Kawaakib Wa Alaa Jarayaan Ash-Shams Wal-Qamar Wa Sukoon Al-Ard’ page 74. slightly paraphrased]

[Ref 2: An excerpt from the ‘Explanation of Bulooghul Maraam’ Vol 1. page 130]

[Ref 3: Sharh Al-Arba’een. Hadeeth 4]

They Hate Detail, Clarification And Clear Distinction And Call It Controversy, Whilst It Is Nothing Else But Sound Walaa Wal Baraa

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

Shaikh Rabee Bin Haadi [may Allaah preserve him] said:

O my brothers! Should we [not] love and hate for the sake of Allaah [in our relationship with] ahlul bidah?! Should we [not] love and hate for the sake of Allaah [in our relationship with] them, and is that not the strongest handhold of Eemaan?! Each of you knows what the Messenger [sallal laahu alayhi wasallam] stated, “The strongest handhold of Eemaan is love for the sake of Allaah and hate for the sake of Allaah’’. Have we established what this hadeeth necessitates in the correct manner?! By Allaah, I see that love – in most cases – is given to ahlul bidah and in most cases many people show enmity to Ahlus Sunnah! This is something that occurs a lot, so you -O brothers – give excuses to those who fall into the snares of those misguided people to such an extent that there are no more excuses; however, after clarification then the proofs have been established against them.

[Source: Marhaban Yaa Taalibal Ilm. pages 26-27]

Brief Commentary On The Statements of The Talbiyyah’ – By Shaikh Rabee bin Haadi [may Allaah preserve him]

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

[لبيك اللهم لبيك – Here I am O Allaah, here I am!]

(The) meaning of it (i.e. the above statement) is that indeed you have made a (profound) covenant with Allah to establish obedience to Him (Glorified be He, The Most high), fulfil His commandments and stay away from His prohibitions. This is the meaning of [لبيك -Here I am]- obedience to You after obedience, answering to you after answering, in other words I am always answering to You (Allaah) and always fulfilling obedience (to Allah). This is the meaning of [لبيك اللهم لبيك -Here I am O Allah, Here I am!]

[لبيك لا شريك لك لبيك -Here I am, You have no partner, Here I am!]:

(A proclamation of) Allaah’s Oneness- that You (Allaah) have no partner in worship. You (Allaah) have no partner in your kingdom ship. You (Allaah) have no partner in Your Lordship. You neither have a partner in Deity ship nor in Your Names and Attributes. We declare Allah [The Blessed and Most High] free from all similitudes and partners in worship and other than it, and (we declare Him free from all similitudes and partners in His) Attributes.

[إن الحمد و النعمة لك -Verily all praises and blessings are Yours!]

All praises belong to You-you have no partner in (this).- you have no partner in providing and bestowing (blessings) to Your Creation (i.e. Mankind, Jinn etc).  You are the only one worthy of all praise in an absolute sense because you are the one Who bestows bounties and the one Who blesses the slaves (i.e. the creation). You created them so that they may worship You and You created this universe to help them fulfil this worship.

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ

وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ ۖ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ

Allah is He Who has created the heavens and the earth and sends down water (rain) from the sky, and thereby brought forth fruits as provision for you; and He has made the ships to be of service to you, that they may sail through the sea by His command; and He has made rivers (also) to be of service to you. And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day to be of service to you. And He gave you of all that you asked for, and if you try to count the blessings of Allah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, ungrateful. [Surah Ibrahim Ayaat: 32-33)

These are Allaah’s blessings (bestowed) upon His slaves, which He enumerates to His slaves, for He made the heavens and the earth to be of service to them. He subjected the sun and the moon, both constantly pursuing their courses. Pay attention to the sun and the moon- how night and day constantly alternate by Allaah’s (absolute) control. Had Allaah not subjugated them, the people would have been destroyed. They would not have been able to live on the surface of the earth. This (i.e. subjugation of the sun and the moon) are among Allaah’s Greatest blessings, which He (Glorified and Exalted be He) bestowed upon His slaves.

Hence, blessings (come) from Allah alone (Glorified and Exalted be He) and He alone is worthy of praise (Glorified and Exalted be He). All praise belongs to Him (as He said): [الحمد لله رب العالمين- All praise belongs to Allah the Lord of the universe” (Fatiha Ayah 2)]

All praises are for Him (Glorified be He, The Most High). The one who does not praise Allah and thank the people will not thank Allah (The Mighty and Majestic). The people are thanked for all good (they do), but praise belongs absolutely to Allah (Glorified and Exalted be He)- blessings comes from Him entirely and He is worthy of all praise in all affairs (big and small), Glorified be He, The Most High.

[لا شريك لك إن الحمد و النعمة لك و الملك – Verily all praise and blessings are Yours, and all sovereignty]

Sovereignty belongs to Him (Glorified be He, The Most High)- The Owner of the heavens and the earth. All the creation are His slaves- the Angels, the Prophets, the Messengers, the pious and the Kings are His slaves and their forelocks are Bi Yadihee (in His hand). He gives life to whom he wills and gives death to whom He wills. He honours whom He wills and humiliates whom He wills. He acts in His kingdom ship with His (absolute and perfect) Greatness, Loftiness, Overwhelming Subjugation of all things and His Exalted and All-Mighty Irresistible Power, glorified be He, The Most High. All the creation are subjugated (to Him) and all things glorify Him with praise, glorified be He, The Most High. From this, we understand the Greatness of Allah (Glorified be He, The Most High) and His Magnificence. We free Him from all imperfections, affirm His perfection, praise Him, worship Him and thank Him (Glorified be He, The Most High).

This is how it is obligated on the believer to fill his (or her) heart with the love of Allaah and His Greatness- thanking Allaah; paying gratitude to Allaah; testifying to the truthfulness of Allaah’s Akhbaar (i.e. everything He has told us); testifying to the truthfulness of His (revealed) books; belief in what Allah has obligated on us to believe; obey Allaah and fulfil His commandments. All this results from exalting Allaah, proclaiming Allaah’s Greatness and thanking Him (Glorified be He, The Most High) due to the blessings He has provided and bestowed upon us.

This is how it is obligated on a believer to fill his heart with Allaah’s symbols (i.e. the acts of worship Allaah has ordained)- proclaiming Allaah’s Greatness, Exalting Him, Exalting His commandments (i.e. by fulfilling them), Exalting His Prohibitions (i.e. by keeping away from them), loving Him, relying upon Him and depending on Him in every situation. A human being cannot survive at any moment without Allaah’s Mercy (Glorified be He, The Most High). Allaah (Glorified be He, The Most High) protects him (or her), otherwise he (or her) will not be able to accomplish anything, and due to this we say: [إياك نعبد و إياك نستعين- You (Alone) we worship, and You (Alone) we ask for help (for each and everything)]. We are neither able to fulfil acts of worship nor any work in this worldly life, except by way of Allaah’s (Glorified be He, The Most High) Aid.

This is the meaning of the Talbiyah or some of its meaning, which a Muslim must call to attention when he (or she) utters it. That is because many people utter this statement (i.e. the Talbiyah) without understanding its meaning, nor adhering to what it necessitates. So understand the meaning of these symbols of Tawheed which are repeated (i.e. by way of speech) by many (people). Adhere to its meanings and act upon what they necessitate. May Allaah bless you. [Source: http://www.sahab.net/forums/index.php?showtopic=105178 Abridged and slightly paraphrased]

Shared by our brother Risaalaat (may Allaah preserve him).

Dawah, Teaching, Lectures, Khutab, Co-operating Upon Piety And Righteousness, And Looking After Masaajid – [Goals And Aims]

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

Shaikh Fawzaan [may Allaah preserve him] said:

Allaah [The Most High] stated:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ –  I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. This part of the Ayah contains a notification regarding sincerity; for indeed some people call to themselves. It may be that a person propagates, delivers lectures and sermons, but his aim [or aspiration] is to become apparent to the people – to receive some status; praised by the people and that people gather around him and become numerous around him. If this is his aim [or aspiration], then he is not one who calls to Allaah; rather he is a caller to himself.

The person who abandons Dawah has indeed abandoned a great obligation and the person who is not sincere in Dawah has indeed fallen into a great danger; for Dawah has to be carried out sincerely for the Sake of Allaah and the aim should be to establish the sharee’ah of Allaah; to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is a proof that such a caller is not a caller to Allaah, rather he only calls to himself. So the Muslim should be warned and that his aim (or aspiration) -in relation to dawah- should be sincerity; to benefit the people; free them from Shirk and bidah; free them from those affairs that are in opposition to the sharee’ah, and fulfil what is obligated on him.

A great number of people around a person is a not proof that such a person is virtuous, for some of the Prophets were only followed by few people. ‘’A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers.’’ [Bukhaari 5705]. So does this mean that such a Prophet is not virtuous? No, definitely not! A person does not look at the large number of people who are present, for the Prophet (sallal-laahu-alayhi-wasallam) said to Ali: “If Allaah gives guidance to a single man through you, it is better for you than possessing red camels.” [Bukhaari 3009] [Ref 1][End of quote]

The Shaikh (may Allaah preserve him) also stated: Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them– all praise is due to Allaah- they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger (sallal-laahu-alayhi-wasallam) said: ‘’There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who betray (or forsake) them until the command of Allaah comes to pass (i.e. the day of judgement) whilst they are (still) upon that (truth).”  The one in opposition does not harm except himself.

What is given consideration is not the great numbers (of people upon something), rather what is given consideration is to be in agreement with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allaah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [Ref 2][End of quote]

Allaah [The Most High] said: [ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Few Reminders From Imaam Ibnul Qayyim [rahimahullaah]

This Ayah contains all the Masaalih [beneficial affairs] for the slaves in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord; for indeed every servant [of Allaah] finds himself within two circumstances and obligations – either [required] to fulfil the obligations owed to Allaah or the obligations owed to Allaah’s creation. As for the obligations owed to the creation, they include [righteous] association, companionship, aiding one another upon what Allaah loves and obedience to Allaah, 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 [virtue] and Taqwaa [piety], for it is basis of all affairs of the religion.

As for Taqwa, its reality is to act in obedience to Allaah based on Eemaan in Allaah and hoping for Allaah’s Reward; fulfil what Allaah has commanded based on having Eemaan in that which Allaah has commanded and affirming the reward Allaah has promised; abandoning what Allaah has forbidden based on one’s belief that what Allaah has forbidden is forbidden and fearing Allaah’s punishment, just as Talq Bin Habeeb [rahimahullaah] said: ”When Fitna occurs, extinguish it with Taqwa”. So the people said: ”What is Taqwa?” He said: You act in obedience to Allaah upon a light from Allaah [i.e. Eemaan, sincerity etc] and hoping for reward from Allah. And you abandon disobedience to Allaah upon a light from Allah and fearing the punishment of Allah.”

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

[Ref 1: An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98’ Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased]

[Ref 2: An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15. slightly paraphrased]

[Ref 3: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

The Importance of Reading The Biography of The Salaf And Its Effects On Our Behaviour – By Imaam Ibnul Jawzi

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

Imaam Ibnul Jawzi [rahimahullaah] said:

I saw that solely being preoccupied with studying Fiqh and listening to [transmission] of hadeeth is not enough to rectify the heart, except [when] combined with [the authentic narrations that softens] the hearts and looking into the biographies of the pious predecessors. As for having knowledge of Halaal and Haraam only, it does not have a great strength in softening the heart; rather the softening of the heart is [attained] by  mentioning the Ahaadeeth on the subject matter and the stories of the pious predecessors. This is because they [i.e. the pious predecessors] grasped the intent behind narrating [ahaadeeth], demonstrated the tangible obligated actions by way of them, practical encounter with their meanings and the goals behind them. And there is nothing that will make you experience this, except after cultivation and experience. I find [i.e. in his era] that the ambition of the majority of the scholars and students of hadeeth is [focused on acquiring hadeeth that has the closest chain of transmission from the Prophet (sallal-laahu-alayhi-wasallam) and gathering numerous authentic Ahaadeeth on a particular subject matter in the religion etc], and the majority of the jurists [focus on] the science of debate and that which gives one the upper hand, so how can the heart be softened solely through these affairs? Indeed, a group of the pious predecessors aspired to see that a righteous slave should look to his character and upright guidance and not [solely] the knowledge he has acquired, because his character and upright guidance are the fruits of his knowledge. So understand this! The student of Hadeeth and Fiqh should combine [seeking after hadeeth and fiqh] with studying the lives of the pious predecessors and the Zuhhaad, so that it can be a means to softening the heart. Indeed, books have been compiled regarding the affairs and manners of each one of those well-known outstanding men – the affairs of Al-Hasan [Al-Basri], Sufyaan Ath-Thawri, Ibraaheem Bin Ad-ham, Bishr Al-Haafiy, Ahmad Bin Hanbal, Ma’roof and other than them amongst the scholars and the Zuhhaad. [Ref 1] [End of quote]

He [rahimahullaah] also said:

“I have met Mashaayikh, their circumstances varied, they were of various levels in knowledge and the most beneficial of them to me in companionship was the one who acted upon his knowledge, even though others were more knowledgeable than him”. [Ref 2] [End of quote]

It is necessary [or imperative] that the seekers of Hadeeth should possess the most perfect [behaviour, manners, etiquettes etc] amongst the people; be the most humble amongst the people, the greatest in their impartiality and adherence to the religion, the least in [deviating from good conduct] and [being overcome with] anger, because they constantly listen to the narrations that  gather the excellent manners and etiquettes of Allaah’s Messenger [sallal-laahu-alayhi-wasallam], the lives of the virtuous pious predecessors, the path of the scholars of Hadeeth and the virtues of the [pious ones and scholars] who have passed away; so they adhere to the purest and excellent [aspects of those traits, etiquettes, manners etc] and turn away from the most despised and lowly [traits, behaviour, manners, etiquettes etc]. [Ref 3] [End of quote]

O Allaah! Overlook my numerous faults and bad behaviour – that which I know and that which I do not know, have mercy upon my parents and forgive all the believers Aameen.

[Ref 1: An Excerpt from ‘Saydul khaatir’ Page 171. Daar Ibn Rajab. 1st edition 2003. Slightly paraphrased]

Ref 2: An Excerpt from Saydul Khaatir. page 138. Daar Ibn Rajab. 1st edition 2003. slightly para[hrased]

[Ref 3: An Excerpt from ‘Jaami Bayaan Al-Ilm 1/78. By Al-Khateeb Al-Baghdaadi (rahimahullaah). Slightly paraphrased]

Day And Night: [Neither Are They Gods Nor Does One Conquer The Other, Rather They Are Two Mighty Creations of The All-Wise Creator!] – A Brief Reminder to Worshippers of The So-called Sun God

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

Allaah [The Most High] said:

ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَـٰتِ وَٱلنُّورَ‌ۖ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّہِمۡ يَعۡدِلُونَ

All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord. [Surah Al-An’aam. Aayah 1]

Allaah (The Most High) said:

وَٱلضُّحَىٰ (١) وَٱلَّيۡلِ إِذَا سَجَىٰ (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ (٣) وَلَلۡأَخِرَةُ خَيۡرٌ۬ لَّكَ مِنَ ٱلۡأُولَىٰ (٤)

وَلَسَوۡفَ يُعۡطِيكَ رَبُّكَ فَتَرۡضَىٰٓ (٥) أَلَمۡ يَجِدۡكَ يَتِيمً۬ا فَـَٔاوَىٰ (٦) وَوَجَدَكَ ضَآلاًّ۬ فَهَدَىٰ (٧) وَوَجَدَكَ

عَآٮِٕلاً۬ فَأَغۡنَىٰ (٨) فَأَمَّا ٱلۡيَتِيمَ فَلَا تَقۡهَرۡ (٩) وَأَمَّا ٱلسَّآٮِٕلَ فَلَا تَنۡہَرۡ (١٠) وَأَمَّا بِنِعۡمَةِ رَبِّكَ فَحَدِّثۡ

By the forenoon (after sunrise); and by the night when it is still (or darkens); Your Lord (O Muhammad) has neither forsaken you nor hated you. And indeed the Hereafter is better for you than the present (life of this world). And verily, your Lord will give you (all i.e. good) so that you shall be well-pleased. Did He not find you (O Muhammad) an orphan and gave you a refuge? And He found you unaware (of the Qur’an, its legal laws, and Prophet hood, etc.) and guided you? And He found you poor, and made you rich (self-sufficient with self-contentment, etc.)? Therefore, treat not the orphan with oppression, and repulse not the beggar; and proclaim the Grace of your Lord (i.e. the Prophet -hood and all other Graces). [Surah Ad-Duhaa]

Imaam Ibnul Qayyim [rahimahulaah] said: Allaah (Glorified Be He and Free is He From all Imperfections) swore by two of His great creations – the Night and the Day- both of which are an indication of His Perfect and Absolute Lordship, Perfect Wisdom and Perfect Mercy. Allaah is the one (alone) Who dispels the night by way of the Daylight and likewise He is the one Who dispels the darkness of ignorance and Shirk by way of the revelation and Prophet-hood.

Likewise due to His Mercy, it necessitates that His slaves are not left in the darkness of night permanently, rather He guides them towards the beneficial affairs of the worldly life and their livelihoods by way of the Daylight, therefore it does not befit His (Majesty) that He leaves them in the darkness of ignorance and deviation; rather He guides them by way of the light of revelation and Prophet-hood in order that they may attain well-being in this life and the next. [Ref 1]

Allaah [The Most High] said:

وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude. [25:62]

The night and the day differ- this one is white and that one is black. So one takes an admonition [from them], contemplates on the difference between them and thanks Allaah for them. [Ref 2] Whoever misses the remembrance of Allaah in the morning, then he [or she] can do so in the evening and vice versa. [Ref 3]

Ref 1: Source: An Excerpt from Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 3’ page 327. Slightly paraphrased

Ref 2: Source: An Excerpt from Zaadul Maseer- by Imaam Ibn Al-Jawzi (rahimahullaah). Publisher: Daar Ibn Hazm 1st edition 1423AH (Year 2002)

Ref 3: Source: An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam Sadi (rahimahullaah). Publisher: Daar ibn Hazm 1st ed 1424AH (Year 2003). Slightly paraphrased