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Assist Children to Benefit From Worldly Sciences, But Nurture Them to Only Exalt The Deen And Not Worldly Achievements!

Written by Jallow Abdullah on . Posted in 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.

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

The greatest pleasure in the Afterlife is the pleasure of seeing Allaah [Glorified be He and free is He from all imperfections], just as it has been reported in the authentic hadeeth, “They [i.e. the people of paradise] will not be granted anything that is more beloved to them than seeing Him [i.e. Allaah]’’ and this is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to have knowledge and awareness of Him and the best thing in the Afterlife is to see Him. [Ref 1]

Shaikh Abdullah Bin Humaid [rahimahullaah] said:

We said that children are the most important part of the family, so they must be taught what benefits them and are distanced from evil companions. Teaching them necessitates that which the Book and the Sunnah necessitates in their religious affairs, so that they are nurtured upon a sound, beneficial and good nurturing. And we do not say that it is prohibited to study the beneficial worldly sciences because the religion of Islaam does not prohibit it, such as the knowledge of medicine, economics, business and its likes. However, these affairs come after rectification of the creed and after being [acquainted with] the knowledge of Tawheed.  This is what is specified as an obligation.

And protecting the family [necessitates] that you distance your children from evil companions- those who have no goodness in them, such as the atheists or those Bedouins who are distanced from their religion. Therefore, you must warn your children about mixing with them and you must strive to [make sure that] they do not mix with them.  If your child mixes with them, their evil practices will  affect him. Even if your child is sensible, he will adopt some of their manners and deeds due to those evil companions. [Ref 2]

Shaikh Rabee Bin Haadi [hafidhahullaah] saiud:

Many people humble themselves to one another more than they humble themselves to Allaah – The Most High, The Most Great. It is neither permissible for a person to be a slave [i.e. by worshipping anyone] except to Allaah, nor humble himself except to the Greatness of Allaah. Allaah [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 Allaah 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.  [Surah Al-Hashar’ Aayaat 23-24]

Examine those Aayaat 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-Uloohiyyah.

The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ- He is Allaah, 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-Roboobiyyah].

These few Aayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed. [Ref 3]

[Ref 1: Majmoo Al-Fataawaa. 14/163. Quoted by Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]. http://al-badr.net/muqolat/5454. Slightly paraphrased]

[Ref 2: Al-Fataawaa Wad-Duroos Fil Masjid Al-Haraam’-pages: 938]

[Ref 3: Majmoo’ah Wa Rasaail Wa Fataawa 1/22]

Ahlul Hadeeth Hate Ahlul Bidah – Those Who Innovate Into The Religion

Written by Jallow Abdullah on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Purification of The Soul, Refutations, Worship - 'Ibaadah'.

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

Shaikh Rabee Bin Haadi [may Allaah preserve him] quoted Imaam As-Saabooni [rahimahullaah] who stated:

And they [i.e. Ahlul Hadeeth] hated Ahlul-Bid’ah – those who initiated into the religion what is not from it. They neither loved them nor keep company with them. They neither listened to their speech nor sit with them. They neither argued with them about the religion nor debated with them’’. Then Shaikh Rabee said: How is this [the case]? Is this [view introduced] from themselves or guidance from Allaah and His Messenger, and that which the Salafus Saaleh were upon? Allaah [Glorified and Exalted be He] warned against Ahlul Bidah and clarified for us that they are people of desires, and that they follow Mutashaabihaat [i.e. texts that are not entirely clear in what they indicate, so they are referred back to other texts to be explained] and they abandon the Muhkamaat [i.e. texts that are very clear]. Aa’isha [radiyallaahu-anhaa] said: The Messenger [sallal-laahu-alayhi-wasallam] recited this ayah:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you [Muhammad] the Book [this Qur’an]. In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’id (obligatory duties) and Al-Hudood (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So, as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings except Allaah. And those who are firmly grounded in knowledge say: ‘’We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.’’ [Surah Aal Imraan. Aayah 7]  [Then] she [i.e. Aa’isha] said: The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them’’. [Bukhaari Number 4547]

Allaah clarified that they [i.e. ahlul bidah] have desires [i.e. evil desires] and deviation with them, and that they intend to misguide themselves and other people! They desire trials and intend to misguide the people, and that is why the Messenger [sallal-laahu-alayhi-wasallam] mentioned them and described their condition to us. He [sallal-laahu-alayhi-wasallam] said, ‘’And indeed there will appear a people out of my Ummah in whom desires will run through them just as rabies runs through a dog.’’

Ahlul Sunnah – no doubt – hate Ahlul bidah and Imaam [As Saabooni] mentioned a number of them [i.e. senior scholars of ahlul hadeeth] that they are all agreed upon hating [Ahlul bidah]. However, amongst them [i.e Ahlul bidah] there are du’aat [callers to their bidah]- they are neither to be sat with nor debated with, except in cases of necessity and for a Maslahah [i.e. a carefully assessed benefit identified by rightly guided scholars amongst the scholars]; [otherwise], it is not permissible to enter into debate with them. It is not permissible to enter into a specific debate with the rawaafid if you are weak [i.e. in knowledge and character], except if one is a man who is firmly grounded in knowledge and religion, [very proficient in] establishing evidences, clever and a possessor of [that force and strength that enables him to easily excel in debate with the clear proofs without being affected by doubts]; so if he sees a benefit in debating them, he debates them. [Allaah (The Most High) said]:

[وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ  – and argue with them in a way that is better]. This is the legislated debate. Allaah did not close the door of debate completely, so if we have a way of establishing the proofs and to guide the people to good, we follow it. The one who is debated with may not benefit but others may benefit.

As for the weak one, then no [i.e. he does not engage in debate]. Even amongst the scholars there is one who is weak and one who is led to be mistaken by Shub’hah [i.e. a statement or affair that resembles the truth but is falsehood in reality]. He may be a scholar but his character is weak, so he becomes weak in the presence of Ahlul bidah, even if they are younger than him and lesser in knowledge! Indeed, it has happened to many of those who ascribe to the Sunnah and Hadeeth [ i.e. fell into some deviation or error] due to their weakness and opposition to the methodology of the Salaf. For example: Al Bayhaqqi was from the seniors of Ahlul hadeeth and their scholars, and was deceived by some of the Ashaa’irah such as Ibn Fawrak and his ilk, so he fell into Ash’ariyyah! How many among the youth- in this era – have been ruined at the hands of Ahlul bidah?! How many youth, middle age men and graduates from universities have been deceived by Ahlul bidah, and thus they fall into their arms?! They are deceived by the parties [of illegal partisanship] and thus fall into their arms! Why is this? Because they did not act upon the statement of the Messenger: “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them”. The strong one calls Ahlul bidah; he calls the Christians. There has to be dawah in the path of Allaah and there has to be strong scholars who disseminate the religion of Allaah; and when necessary, they debate so that the proofs are established and benefit one who is to benefit.

[Source: An Excerpt from ‘Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301-304′. slightly paraphrased]

Imaam Abdul Azeez Bin Baaz Used to Be Here, So Show Us Someone Like Him In This Era?! – [Even When Evil Increases Good Still Remains]

Written by Jallow Abdullah on . Posted in Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Quote:

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

It has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said,

“Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.

Aasim Ibn Humaid [rahimahullaah] said,

“I heard Mu’aadh Ibn Jabal [radiyallaahu-anh] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; the affair will not increase, except in severity and you will not see from the rulers except harshness [Ref 1]. You will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement], ‘O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)’’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

The author [rahimahullaah] transmitted  this narration in which Mu’aadh [radiyallaahu-anhu] said, “Indeed, you will not see in this Dunyaa, except affliction and trial” – Meaning: This Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬‌ۖ وَإِلَيۡنَا تُرۡجَعُونَ   – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]

This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’. Then Mu’aadh [radiyallaahu-anhu] said, “And the affair will not increase except in severity”- Meaning: The affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in (virtue).

Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see from the rulers except harshness”- Meaning: The way you are will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them. https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter”- Meaning: It may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred during his youth.

Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer about the state he should be in when afflictions occur, so that he strives against his soul, remains steadfast upon the truth, turns truthfully to Allaah, pleased with Allaah, neither deviate nor be like those who are destroyed and seeks Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], “O Allaah! Make us pleased (with You)! O Allaah! Make us pleased (with You)”.

This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله   and  رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:

ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا

The one who pleased that Allah is his lord and Islam is his religion and  Muhammad is his messenger shall taste the sweetness of Eemaan’’.

As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense.

Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah. Whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, “Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me”. [More detail on affair, refer to the following link:https://masjidfurqan.co.uk/2018/07/29/the-great-virtue-of-busying-oneself-in-worship-during-times-of-fitan-and-returning-to-the-upright-scholars-of-the-ummah/

This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah; but as for many other people, trials bussies (and diverts) them from remembrance of Allaah; rather many people are preoccupied with the trial (and are diverted) from obedience to Allaah. How many people are preoccupied with trials (and diverted) from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.

And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time will not reach you except that the time after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time has reached us in which we had (things, harvest etc) in abundance and a time in which we did not have (things, harvest etc) in abundance”; so, he said, “By Allaah! Indeed, I neither mean your (era of abundant produce) nor your (era of scarcity or drought); rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time like his?!”

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] then said, “Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “(Imaam Abdul Azeez Bin Baaz) was here (i.e. alive amongst us not long ago), so show us someone like him (or an era like his)?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.

This proves that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few.

[Source: An Excerpt From ‘Sharh Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lessons 2 – By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]

A Person Does a Lot of Good And Keeps Away From Many Other Haraam Deeds, But Cannot Control The Tongue – [An Admonition For All of Us]

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

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

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] quotes from Imaam Ibnul Qayyim [rahimahullaah] who stated:

Disobedience appears agreeable to a human being, such as Gheebah [backbiting], Nameemah [tale carrying], [blameworthy] argumentation, self-praise – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. An intense urge agrees with [the soul’s desire],  then it becomes easy for the tongue to move and thus one’s patience weakens; so due to this the Messenger [sallal laahu-alayhi wasallam] said to Mu’aadh [radiyallaahu-anhu], “Restrain your tongue”, so Mu’aad said, ‘O Messenger of Allaah! Will we be held accountable for what we say?’ He [sallal laahu alayhi wasallam] said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!’” [Ref 1]

Regarding the statement: ‘’May your mother be bereaved of you, O Mu’aadh!’’ The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is ‘’May his mother lose him’’; rather what is intended is persuasion and exhortation. [Ref 2]

This urge occurs, especially when sinning through the tongue is habitual because it entices a person towards impatience. This is why you find that a man performs the night prayer, fasts during the day and refrains from reclining on a pillow made of silk out of fearing that he might enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. [Ref 3]

Backbiting

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] 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. [Ref 4]

[Ref 1: Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 2: ‘Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

[Ref 3:  Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 4: Subul As-Salaam- Vol 4 page 553-554]

The Importance of Giving Close Attention to People And Nurturing Them Upon Sound knowledge After They Have Accepted Islaam

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

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

Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] said:

Abu Waaqid Al-Laythee [radiyallaahu-anhu] said, “We went out with the Messenger of Allaah [sallal-laahu-alayhi-wasallam] to the [military] campaign to Hunayn, while we were new converts from disbelief to [Islaam]. The idol worshippers had a lote tree in [whose vicinity] they used to stay and hang their weapons, and it was called Dhaat Anwaat. So when we went pass a tree, we said, ‘O Messenger of Allaah! Set up a Dhat Anwat for us just as they have a Dhaat Anwaat’. So the Messenger of Allaah [sallal-laahu-alahi-wasallam] said, ‘Allaah is the Greatest! This is a path that has proceeded [from the people of the past]. By Allaah in whose Hand my soul is! You have stated just as the children of Israa’eel stated to Moosaa [alayhis-salaam], ‘O Moosaa! Make for us a god as they have’. He (Moosaa) said, ‘Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allah Alone, the One and the Only God of all that exists)’”. [Reported by Ahmad and Tirmidhee and it is a sound hadeeth.]

Those new Muslims wanted to perform that act of worship in that particular place and (also) to seek blessings, so the Messenger of Allaah [sallal-laahu-alayhi-wasallam] referred to what they sought after as worship of another deity besides Allaah. The act they sought after is a means to Shirk, but after the Messenger of Allaah [sallal-laahu-alayhi-wasallam] clarified the affair for them, they turned in repentance and obedience. [Ref 1]

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said,

“This shows the importance of giving concern to teaching new Muslims the religion because they are more vulnerable to Shubhah [i.e. matters that resemble the truth but are false in reality]”. [Ref 2]

[Ref 1: An Excerpt from ‘Al-Min’dhaar Fee Bayaani Katheer Minal Akhtaa Ash-Shaa’i’ah page: 11’. slightly paraphrased]

[Ref 2: Sharh Fadl Al-Islaam. Lesson 3]

The Most Stupid Person!

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

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

Imaam Ibnul Qayyim [rahimahullaah] said:

The most stupid of the people is the one who strays at the end of his journey [i.e. end of his life] even though the destination is close [i.e. his departure from this world]. The intellects that are aided with Tawfeeq -[i.e. aided with the means to sound guidance together with righteous deeds] regard the revelation- which the Messenger [sallal laahu alayhi wasallam] was sent with- as the truth that is in harmony with [sound] intellect and wisdom. The intellects that are forsaken [i.e. in misguidance] see a contradiction between Aql [sound] intellect and Naql [i.e. the affairs related to the sound creed, acts of worship, commands and prohibitions that have been transmitted in the Qur’aan and authentic Sunnah], and between [sound] wisdom and the divine ordainments.

The closest path to [attaining the Pleasure of] Allaah are: Adherence to the [authentic] Sunnah and to restrict oneself  to it- internally [i.e. in one’s heart, mind etc], externally [i.e. by way of deeds]; to be in a state of constant need of Allaah and desiring His Countenance alone through speech [of the tongue] and deeds [of the limbs]. No one has ever attained Allaah’s [Pleasure, Guidance etc] except through these three affairs, and no one has been prevented from [attainting Allaah’s Pleasure, Guidance etc], except due to being separated from these three affairs or one of them.

The basis upon the happiness [success, well-being etc] of a person [in this worldly life and Afterlife] are three, but each of them has its opposite; so whoever is deprived of one of them, he will encounter its opposite: Tawheed [Islamic Monotheism] and its opposite is Shirk [associating partners in worship with Allaah]; the [authentic] Sunnah and its opposite Bidah [i.e. innovation in religious affairs], obedience [to Allaah and His Messenger] and its opposite is disobedience. These three affairs [i.e. Tawheed, the authentic Sunnah and obedience (to Allaah and His Messenger)] are opposed by one thing and that is: The heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who feared Him].

[Al-Fawaa-id page 167]

We ask Allaah to preserve our Islaam and protect us from everything that will tale it away from us Aameen.

And We Have Made Some of You as a Trial for Others; Will You Have Patience?

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

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

Allaah [The Most High] said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

And We have made some of you as a trial for others; will you have patience?

[Soorah Al-Furqaan Aayah 20]

Imaam Ibnul Qayyim [rahimahullaah] said:

This is universal among all the creation- they are put to trial by way of one another.  Those whom the Messengers are sent to are a trial for the Messengers when calling to them to the truth, exercising patience in facing their harm and bearing the difficulties faced when conveying Allaah’s Message.  And the Messengers are a trial for those whom they have been sent to, with regards to whether those people will obey and aid the Messengers, testify to the truth of that which the Messengers have been sent with, or whether they will disbelieve, reject and fight the Messengers.

The ignorant people are a trial for the scholars with regards to whether they will teach and advise them, whilst exercising patience in teaching, advising, guiding them and been constant in that.  And the scholars are a trial for the ignorant people with regards to whether they will obey them and follow their example.

The subjects are a trial for the kings and the kings are a trial for the subjects. The poor people are a trial for the rich people and the rich people are a trial for the poor people. The weak people are a trial for the strong people and the strong people are a trial for the weak people. The leaders are put to trial by those who follow them and those who follow are put to trial by way of the leaders. The slave master is put to trial by way of his slaves and the slaves are put to trial by way of the slave master. A man is put to trial by way of his wife and his wife is put to trial by way of him. The men are put to trial by way of women and women are put to trial by way of men. The believers are put to trial by way of the disbelievers and the disbelievers are put to trial by way of the believers. Those who enjoin good and forbid evil are put to trial by way of those whom they command good and forbid from evil, and those commanded with good and forbidden from evil are put to trial by way of those who command them with good and forbid them from evil.

And due to this, the poor and weak Muslims amongst the followers of the Messengers were a trial for the wealthy people and leaders. They [i.e. these wealthy ones and leaders] were prevented from accepting Eemaan after knowing the truthfulness of the Messengers. [Allaah informed us that they said]:

لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ

“Had it (i.e. the Message of the Messenger) been a good thing, they (weak and poor) would not have preceded us thereto!” [Soorah Al-Ahqaaf: Ayah: 11]

And (Allaah said that) they (i.e. disbelievers in the time of Nooh) said to Nooh:

أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ

“Shall we believe in you, when the lowest of the people follow you? (i.e. those without wealth or status in society)”

[Soorah Ash-Shu’araa: Ayah: 111]

Allaah (The Most High) said:

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا

‘’Thus We have tried some of them with others, that they might say: “Is it these (poor believers) that Allah has favoured from amongst us?” [Soorah Al-An’aam: Ayah: 53]

So when a leader of high status saw that a poor person of lowly status had preceded him in belief and in following the Messenger [sallal-laahu-alayhi-wasallam], he become furious and scornful about accepting Islaam [due to not wanting] to be similar to [that poor person of lowly status].  And he says: I enter into Islaam so that I may be at the same level with this lowly one?

Az-Zujaaj [rahimahullaah] said: Perhaps a person of high status wanted to accept Islaam, but he was prevented from it so that it would not be said: ‘’someone lower than him preceded him (in Islaam);’’ therefore he remained upon disbelief and not [wanting] a Muslim to precede him in virtue.

And the reason behind [the fact that] some people are a trial for others is that the poor person may say, ‘’Why am I not like the rich person?” And the weak person may say, ‘’Why am I not like the strong one?’’ And the one afflicted may say, ‘’Why am I not like the one upon well-being.’’

[Allaah (The Most High) said] that the disbelievers said:

لَنْ نُؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ

“We shall not believe until we receive the like of that which the Messengers of Allah had received”

[Soorah Al-An’aam: Ayah: 124]

This ayah was revealed concerning the trial encountered by the idol worshippers due to the poor immigrants, such as Bilaal, khabbaab, Suhaib, Abu Dar, Ibn Mas’ood and Ammaar [radiyallaahu-anhum], for they [idol worshippers] used to say: ‘’Look at these ones that follow Muhammad and they are from our lowly ones and those under our service.”

Allaah [The Most High] said:

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ

فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ

‘’Verily! There was a party of My slaves, who used to say: “Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!” But you took them for a laughingstock, so much so that they made you forget My Remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful.’’ [Soorah Al-Muminoon: Aayaat: 109-111]

So Allaah informed (us) that He rewarded them for their patience, just as He (The Most High) said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

‘’And We have made some of you as a trial for others: will you have patience?’’

Az-Zujaaj (rahimahullaah) said: This means: Will you not exercise patience when afflicted and indeed you know what the patient ones will receive?!  I [Ibnul Qayyim] say:  Allaah [The Glorified One free from all imperfections] bounded affliction with patience in this ayah and also in His saying:  [ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا  -Then, verily! Your Lord for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allah) and were patient” [Soorah An-Nahl: Ayah: 110]

There is no remedy like patience for the one put to trial! If he exercises patience, then that trial becomes a (source) of purification and rescue from sins, just as the bellows purifies gold and silver. Trials are the bellows of the hearts and the test for one’s Eemaan, and by way of it the truthful one is distinguished from the liar.  Allaah [The Most High] said:

وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

‘’And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test).’’ [Soorah Al-Ankabut: Ayah: 3]

Trials categorise the people into truthful ones and liars, believers and hypocrites, good and wicked.  So whoever exercises patience in facing trials, then this is a mercy for him and a safety from a greater trial due to his patience.  And whoever does not exercise patience in facing a trial will fall into a trial more severe than it.

[Source: An Excerpt from ‘Ighaathatul Lahfaan: 2/170-172.’ slightly paraphrased]

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

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

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]

Written by Jallow Abdullah on . Posted in Brotherhood, Calling To Islam - 'Da'wa', 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.

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]

Brief Commentary On a Tremendous Supplication After Tashahud and Before Tasleem – [By Shaikh Abdur Razzaaq al-Badr]

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

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

A Tremendous Supplication That Gathers Issues of [Aqeedah, Worship and Manners] Said After The Tashahud and Before Tasleem

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 You know that life is good for me, and let me die if You know that 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;

Aand 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 Eemaan, and make us (from those who are) guided and guiding (others).

[Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

 

Beneficial Points From This Supplication By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]

Regarding the statement:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me.

Commentary: This necessitates surrendering and submitting all of one’s affairs to the Lord-  seeking from Allaah whatever is best for you in all circumstances and seeking that through His All-Encompassing Knowledge; for indeed Allaah knows all hidden and apparent affairs and He [alone] possess All-Encompassing Power over everything; neither can anyone amend his Judgement nor repel His Decree.  And what is well known is that the servant does not know the end result of affairs and their final abode; and in addition to this, he is unable to obtain good and repel harm, except through that which Allaah grants him assistance and makes easy for him, so the servant remains completely [and always] in need of Allaah wherever he may be. And this why one says in this supplication: [ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if You know that life is good for me, and let me die if You know that death is good for me].

This is why the [authentic] Sunnah forbids one from desiring death due to harm that befalls him, because he is ignorant of the consequences which [death might bring upon him in the afterlife]. The Prophet [sallal laahu alayhi wasallam] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]

Regarding the statement:

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ

O Allah! I ask You to grant me (the blessing of having) fear of You in private and public.

Commentary: That I fear you O Allaah in private and public; when I am with the people and when they are absent, for indeed there are people who fear Allaah in public and when seen, but the main and most important affair is to fear Allaah when not seen by the people. Indeed, Allaah praised those who fear him in the Ghayb. Allaah [The Most High] said: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]

Allaah [The Most High] said: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Aayah 33]

And regarding the statement:

وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ

And I ask you (to make me utter) a statement of truth in times of contentment and anger.

Meaning: Enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Soorah Ash-Shooraa. Aayah 37]

The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry”.

And regarding the statement:

وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ

And I ask You for moderation when in a state of wealth and poverty

Commentary: That I am balanced both when I am in a state of poverty and when I have wealth- upon the middle path ordained by the Islamic legislation, neither miserly when I am poor and fearing that what I have will run out nor being wasteful by placing upon myself that which I cannot bear, just as Allaah [The Most High] said:

[ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29]. And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allaah [The Most High] said:

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). [Surah Al-Furqaan. Aayah 67]

And regarding the statement:

وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ

And I ask you for blessings that never ceases.

Commentary: Blessing that never ceases is the blessing of the Aakhirah,  just as Allaah [The most high] said: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Aayah 96] And Allaah [The Most High] said: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Aayah 54]

And regarding the statement:

وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ

And I ask You for the coolness of my eye that will never end.

Commentary: There are blessings that cease and those that do not cease. The coolness of one’s eye in the Dunyah is a portion of something and the happiness related to it will come to an end. In addition to this, [this coolness of the eye in the Dunyah] is blemished with fear as a result of events that cause distress and suffering, as well as pain; therefore the eyes of the believer do not find a greater pleasure in anything of the Dunya, except love of Allaah, remembrance of Allaah and obedience to Allaah, just as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever acquires the pleasure of his eyes in this [i.e. love of Allaah and obedience to Him], then he has that which will not come to an end in the Dunyah, the Barsakh and the Aakhirah.

And regarding the statement:

وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ

And I ask You (to make me pleased) after (Your) decree.

Commentary: Asking Allaah to make you pleased after His decree has come to pass, because that would truly manifest the reality of being pleased with Allaah’s decree.

And regarding the statement:

وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ

And I ask You for a life of (ease, comfort, tranquillity etc) after death.

Commentary: This shows that life, its [perfect] goodness and comfort only occurs after death, for indeed life before death is blemished with pain. And if there was no pain in this life other than death, then that would have been sufficient as pain, so how about the fact that life has numerous pains, grief, sicknesses, infirm old age, separation from beloved ones and other than that!

And regarding the statement:

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ

And 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).

Commentary: This section of the du’aa gathers the best of affairs in the Dunya and the Aakhirah – yearning to meet Allaah [in the Aakhirah whilst still living in this world] and seeing His Noble Face in the Afterlife [Free is He from all imperfections, co-equals, resemblance and partners]. And when it is the case that the complete accomplishment of this affair is based on safety from being harmed in this Dunya or being put to trial in one’s religious affairs, so one says: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ  – without any harm and misleading trials (coming upon me)].

The believer seeing his lord on the day of judgement is an affair that has been narrated in numerous texts in the Qur’aan and [authentic] Sunnah, and none denies it except one who has strayed from the straight path; rather it is the loftiest bliss for the people of Jannah and the greatest joy. The Prophet [sallal laahu alayhi wasallam] said:  When the people of Paradise would enter Paradise, Allaah [The Blessed and the Exalted] would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire? He [Allaah] would lift the veil, and of things given to them nothing would be dearer to them than looking at their Lord. [Saheeh Muslim 181]

We ask Allaah for his bounty.

And finally, regarding the statement:

اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).

Commentary: Beautification with Eemaan includes beautification of the heart with sound creed and noble deeds of the heart; beautification of the tongue with dhikr and recitation of the Qur’aan, enjoining good and forbidding evil and so forth; beautification of the limbs with righteous deeds and deeds that draws a person close to Allaah. [ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ  – And make us (from those who are) guided and guiding (others)]- Meaning: That we ourselves become guided and guiding others. This is the greatest status when a person knows the truth and follows it, teaches others and guides them. We ask Allaah to guide us to this and include us amongst those who are guided and guiding others.

[Source: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169. by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah). Slightly paraphrased]