What does Isti’adhah mean? – Tafseer Ibn Kathir

Isti’adhah : Seeking Refuge with Allah – Tafseer Ibn Kathir – Surah Fatihah

Isti`adhah : “a uthu billahi minash Shaitaanir Rajeem”

Isti`adhah means, “I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.” Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur’an. Allah said in Surat Al-A`raf,

(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).) (7:199)

This is about dealing with human beings. He then said in the same Surah,

(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)

Allah also said in Surat Al-Mu’minun,

(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.” (23:96-98).)

Further, Allah said in Surat As-Sajdah,

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).

The Tafsir of Isti`adhah (seeking Refuge)

Allah said,

(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don’t punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),

(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.”) (23:96-98) and,

(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man’s father, Adam. Allah said,

(O Children of Adam! Let not Shaytan deceive you, as he got your parents ﴿Adam and Hawwa’ (Eve)﴾ out of Paradise) (7:27),

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire) (35:6) and,

(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).

The devil assured Adam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

(“By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islamic Monotheism).”) (38:82-83)

Also, Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).

Continue reading the full article @ Isti’adhah : Seeking Refuge with Allah – Tafseer Ibn Kathir – Surah Fatihah

Story of Barsisa, the worshipper – Imam Ibn al-Jawzi

Shytaan appears as a sincere adviser to humans

Source : Quoted in ibn al-Jauzi, Talbees Iblees, p.39

“And he swore unto them (saying): Lo! I am a sincere adviser unto you” (al-Araaf 21).

Wahb ibn Munabbih has related the following lengthy story from the people of the book.” We present it here to show the way of Shytan in his attempt to mislead mankind. The story warns humans about Shytan”s “sincere advice”. One must oppose the thing that Shytan is calling to. Wahb said,

There was a pious worshipper of the tribe of Israel. He was the most pious person of his time. During his time, there were three brothers who had a sister. She was a virgin. And they had no sister other than her. They were all about to leave the town to go to war. They did not know with whom to leave their sister and who they could trust to look after her. They all agreed to leave her with that pious person. They all trusted him. They went to him and asked if they could leave her with him. She would be in the building next to him until they return from the fighting. He refused their request and sought refuge in Allah from them and their sister. They persisted until he finally acquiesced. He said, “Put her in the house next to my place of worship.” So they put her in that house and they left, leaving her there. She remained living next to that pious person for some time. He would put food for her in front of his building of worship. Then he would lock the door and return to his place of worship. He would then tell her to come out of her house and take the food. Then Shytan approached him softly. He encouraged him to treat her kindly. He told him that it was not good to make the woman come out of her house during the day as someone may come upon her. If he took the food directly to her door that would mean a greater reward for him.

He continued for some time to go to her door and place the food at the front of her door without speaking to her. Then Iblees came again and encouraged him to do good and get more reward. He said, “If you took her the food and placed it in the house for her, you would get a greater reward.” He continued to encourage him. So he started to take the food into her house. He continued like that for some time.

Then Iblees came again and again encouraged him to do good. He said, “If you talk to her for a while she will be put to ease by your conversation as she is in a state of fear and she is all alone.” He then started talking to her from atop his place of worship.

Then Iblees came again. He said, “If you were to come down and talk to her while she sits at her door and talks to you, that would be even more comforting for her.” He continued to encourage him until he came down and sat at his door and would talk to her. The girl would come out of her building and sit at her door and they would talk for a while.

Then Iblees came again and encouraged him to get great rewards for treating her well. He said, “If you were to go from the door of your place of worship and sit close to her door, that would be even more comforting for her.” He continued exhorting him until he did so. He continued that act for a while. Then Iblees came again. This time he said, “If you enter her house and talk to her, and not make her show her face in public it would be even better for you.” He continued exhorting him until he entered her house and spent the whole day talking to her. Then when night fell, he returned to his place of worship.

Then Iblees came to him after that and continued to make her more appealing to him. Until the worshipper got upon her and kissed her. And Iblees continued to make her look nice in his eyes and desire her until he finally had sex with her. She got pregnant and gave birth to a boy. Then Iblees came and told the worshipper, “Do you not realize what the brothers of the girl will do to you when they see she has given birth to your son” You will not be safe if your matter becomes clear. You should go to the boy and kill it and bury it, that way you can conceal your affair and they will not do anything to you for what you did to her.” Then he said to him, “Do you think she will conceal from her brothers what you did to her and your killing of her son. Take her, kill her and bury her with her son.” He continued spurring him on until he killed her and threw her in the ditch with her son. Then he put a large rock over them and leveled it.

Then he returned to his place of worship and worshipped therein. He stayed in that state for as long as Allah willed until the brothers came back from the fighting. They came to him and asked him about their sister. He mourned her loss and started to cry. He said, “She was the best of women and that is her grave.” The brothers came to the grave and cried over their sister and asked Allah to have mercy on her. They stayed at her grave for a few days and then went to their families. When the night overtook them and they went to their beds, Shytan came to them in their sleep in the form of a traveler. He started with the eldest and asked him about their sister. The brother told him what the pious man had stated and how they were shown her grave. Shytan told him that the pious man had lied. He said, “He did not tell you the truth about your sister. He got her pregnant and she had his son and then he killed and buried her out of fear of you. Then he threw them in a ditch he dug behind the door of the house she was staying in, to the right of the entrance. Go and enter the house in which she stayed and on the right of the entrance you will find everything I told you about.” Then he went to the middle brother and did the same. Then he went to the youngest brother and did the same. When they woke, they were all surprised at what they had seen. When they met each other, they all said, “Isaw an amazing thing last night,” and they informed each other of what they had seen.

The eldest said, “That dream has nothing to it so just ignore it.” The youngest said, “I will not leave it until I go and look at that place.” They all went until they reached the door of the place where there sister stayed. They opened the door and looked for the place that was described to them in their dreams. They found their sister and her son buried in a ditch, as they were told. They asked the worshipper about it and he confirmed what Iblees had told them. They then took him and were about to crucify him. When they had him on the wooden cross, Shytan said to him, “You know that I am your companion who tempted you by the woman until you got her pregnant and you killed her and her son. If you obey me today and deny Allah, who formed and shaped you, I will rescue you from your predicament.” The worshipper then belied Allah. When he belied Allah, Shytan left from being between him and the others and they were able to crucify him.”

Many scholars related this story in their commentary to the following verse,

“Or the likeness of Shytan when he tells man to disbelieve, then, when he disbelieves, says to him,  “Lo! I am innocent of you. Lo! I fear Allah, the Lord of the Worlds” ” (Surah al-Hasr 16).

They mention that this verse refers to this worshipper and to others similar to him. Allah knows best.

This story, and others similar to it, are from the Israaeeliyaat or stories which have their source in the books or tales of the Jews and Christians. We do not say it is true nor do we say it is false, but it is allowed to narrate them as the Prophet (peace be upon him) said, “Narrate stories about the Tribe of Israel if there is no harm in that.

When Does a Slave Know that a Trial is a Test or a Punishment? – Imam Ibn Baz

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz. Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]


If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?


Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers – alayhim as-Salaat wa as-Salaam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet – sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

Like Allaah Subhanahu said:

<< And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. >>

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah’s commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta’ala:

<< whosoever works evil, will have the recompense thereof >>

Also the saying of the Prophet – sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet – sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger – sallAllaahu alayhi wa sallam – that he said:

‘If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.’

[ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

Tawakkul does not mean that you should jump into a pool of water while you cannot swim – alifta

Q: If Tawakkul (putting trust in Allah) does not mean that you should jump into a pool of water while you cannot swim, nor put yourself in danger by a physical movement without previous training, nor sit in a room full of insects without using insecticide and expose oneself to affliction of a disease, nor leave a drawer opened exposing its contents to loss, then what is the meaning of Tawakkul? We appreciate your guidance, and many thanks to you.

A: Tawakkul means that a person should put their trust in Allah (may He be Exalted) Alone. It is an obligatory act and one of the tenets of Iman (faith). Allah (may He be Exalted) says:Surah Al-Ma’idah, 5: 23 … and put your trust in Allâh if you are believers indeed. 

Tawakkul is one of the powerful moral means helping to achieve goals and fulfill purposes.

However, a Muslim should combine it with other means, whether they are acts of `Ibadah (worship) like Du`a’ (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allah has predestined that their effects follow from their causes like the examples mentioned by the questioner here. We should have Tawakkul to follow the way of Allah’s Messenger (peace be upon him) in this regard as he was the best person who had Tawakkul. He used to consider other appropriate material means along with his Tawakkul. So, whoever ignores the material means thinking that it is sufficient for them to have Tawakkul, contradict the way of Allah’s Messenger (peace be upon him). This type of Tawakkul is not permissible. Rather, it is recklessness and not a Shar`y (Islamically lawful) Tawakkul.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

source : alifta.net

Partisanship to a Scholar or a Da’ee – Shaikh Saalih bin Fawzaan Al-Fawzaan


What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?


This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status.

Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. “ And this is the correct way.

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear.

The Prophet Sallaahu Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

Reference: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).

A Precious Gem: The Complaint of the Ignorant Person – Imam Ibn Al-Qayyim

The Complaint Of The Ignorant Person
[From ‘al-Fawaa·id’ (p.114) of Imaam Ibnul-Qayyim -rahimahullaah]

“The ignorant person complains about Allaah to the people, and this is the limit of ignorance of the One complained about and the one complained to; for if he had known his Lord he would not have complained concerning Him, and if knew the people he would not complain to them.

One of the Salaf saw a man complaining to another man about his poverty and need, so he said: ‘O person! By Allaah! You have not done anything more than complain about One Who is Merciful to you, to one who is not merciful to you.’

In that regard it has been said:

‘If you make a complaint to the son of Aadam,

then you are only complaining about the Merciful One to someone who is not merciful.’

And the one who is truly aware complains to Allaah alone; and the one who is the most aware, from those who are truly aware, is the one who makes his complaints to Allaah about himself, not about the people; so he is therefore complaining about the reasons which cause the people to overwhelm him. So he is looking to His Saying -He the Most High:

[And whatever misfortune befalls you, then it is because of the sins that your hands have committed.] [Sooratush-Shooraa (42):30]

And His Saying:

[Whatever good reaches you, is from Allaah; but whatever evil befalls you, then it is on account of yourself.] [Sooratun-Nisaa· (4):79]

And His Saying:

[Why is it that when a single disaster struck you, even though you had struck the enemy with one twice as great, you said: ‘From where is this?’ Say: ‘It is on account of yourselves.’] [Soorah Aal `Imraan (3):165]

So the levels are three:

  • the lowest/most despicable of them is that you complain about Allaah to His creation; and
  • the highest of them is that you complain about yourself to Him; and
  • the middle one is that you complain about His creation to Him.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from PDF @ www.alitisaambissunnah.wordpress.com

Humility and Submission valid in the case of Allaah – Shaikh Ibn Baaz

While mentioning what one should and should not do in the Prophet’s Mosque, and near the grave of the Prophet (salallaahu ‘alaihiwasallam), Shaikh ibn Baaz said,

“Similarly, those who, at the time of offering Salaam to the Prophet (salallaahu ‘alaihiwasallam) put their right hand on the left side of their chest: this posture is not lawful at the time of offering Salaam to him (salallaahu ‘alaihiwasallam) or to any ruler or leader, for this posture signifies one’s humility and submission which is valid in the case of Allaah alone.

This point is made by Hafidh Ibn Hajar on the authority of the great ‘Ulama. This point will be clear to anyone who gives attention to it, provided he intends to follow the way of the righteous predecessors [salaf]. However, those who are swayed by prejudice, selfish desires and blind imitation, and those who are biased against the way of the righteous people, Allaah would decide their fate. We seek from Allaah for us and for them guidance, and preference of the truth over everything.”

Similarly, those who face the Prophet’s grave at a distance and move their lips for Salaam or supplication, it also belongs to the category of bid’ah. It is not permissible for a Muslim to invent such things in Faith as they are not permitted by Allaah. By doing such things, he transgresses rather than expressing love for the Prophet (salallaahu ‘alaihiwasallam).

Condemning such practices, Imam Malik said that reform of the later generations will only be in the same manner as of earlier generations. It is common knowledge that what reformed the earlier generations was their observance of the way of of the Prophet (salallaahu ‘alaihiwasallam), and his Rightyly-Guided Caliphs, his companions and successors. Later generations of the Ummah too, would find the right path by adhering close to the Prophet’s way. This alone can reform them. May Allaah grant Muslims the ability to do such things which may ensure their welfare and success both in this world and the hereafter.”

This excerpt is from: Shaikh Ibn Baz’s book Hajj,’Umrah & Ziyarah, In the Light of the Qur`an and the Sunnah, Chapter Seven (An account of Visiting the Prophet’s Mosque), Pg. 182-184.

The greater the test, the greater the reward – Abu Uwais Abdullaah Ali

Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this.

Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Read the full transcribed lecture here:
The Greater The Hardship The Greater The Reward – Abu Uwais Abdullaah Ali – Transcribed Lecture

Al-Mutawakkil : One Who depends upon Allah – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

One of the names of Prophet Muhammad (Peace be upon him)

Narrated Ataa ibn Yasar who said: ‘I met Abdullaah ibn ‘Amr ibn al-‘Aas and asked him, “Tell me about the description of Allaah’s Messenger which is mentioned in the Tawrah (i.e. Old Testament).” He replied, “Yes. By Allaah, he is described in the Tawrah with some of the qualities attributed to him in the Qur’aan as follows:

‘O Prophet! We have sent you as a witness (for Allaah’s True Religion), and a giver of glad tidings (to the faithful believers), and a warner (to the unbelievers), and a guardian of the illiterates. You are My slave and My Messenger. I have named you “al-Mutawakkil” (who depends upon Allaah). You are neither discourteous, harsh, nor a noise-maker in the markets, and you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allaah will not let him (the Prophet) die until he makes straight the crooked people by making them say: “None has the right to be worshipped but Allaah,” with which will be opened blind eyes and deaf ears and enveloped hearts.”

Reported by al-Bukhaaree, no. 1997. [ Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.]

Source for the above:

Class 46 : of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen. These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

No poverty after Paradise, and no Riches after the Fire – Sayings of the Salaf

It is reported that Jundub b. ‘Abdillâh Al-Bajalî – Allah be pleased with him – was once asked for advice and instruction. He said:

I advise you to fear Allâh and obey Him (taqwâ) and I advise you to adhere to the Quran, for it is a light in the datk night and a guidance during the day, so implement it no matter how much struggle and poverty you have to face. If a calamity befalls you, put your wealth forward to protect your religion, and if the calamity continues, put forward your wealth and your life to save your religion [but never risk your religion], for the ruined is he whose religion is ruined, and the looted is he whose religion is taken. And know that there is no poverty after Paradise, and no riches after the Fire.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 3:174.


How our Prophet thanked Allaah, and how Dawud thanked Allaah – Tafseer Ibn Kathir

In Sahih Al-Bukhari it is recorded that the Messenger of Allah (Sallallaahu ‘Alayhi Wa Sallam) used to supplicate;

«اللَّهُمَّ لَكَ الْحَمْدُ غَيْرَ مَكْفِيَ وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنْهُ رَبَّنَا»

(O Allah ! All praise is due to You, without being able to sufficiently thank You, nor ever wish to be cutoff from You, nor ever feeling rich from relying on You; our Lord!)

It was reported that Prophet Dawud, peace be upon him, used to say in his supplication,”O Lord! How can I ever duly thank You, when my thanking You is also a favor from You to me” Allah the Exalted answered him, “Now, you have thanked Me sufficiently, O Dawud,” meaning, `when you admitted that you will never be able to duly thank Me.’

Source : Tafseer Ibn Katheer

Surah Ibrahim Ayah 33 : Describing Some of Allah’s Tremendous Favors
How our Prophet thanked Allaah, and how Dawud thanked Allaah

Worst punishment for the sinners or the Innovators? – Shaykh Saalih-al-Fawzaan


Who will have a worse punishment (in the Hereafter): The sinners or the innovators?


The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent –

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“Innovation is more beloved to Iblees (the Devil) than sins. This is because sins are repented from whereas innovations are not repented from.”

(Majmoo’-ul-Fataawaa (11/472))

The Prophet said:

“Verily Allaah has prevented repentance from every person of innovation.”

(Silsilat-ul-Ahaadeeth as-Saheehah (1620))

– but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.

This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators –

 Al-Hasan Al-Basree, may Allaah have mercy upon him, said:

“Do not sit with a person of innovation, for indeed he will put a disease in your heart.”

(Al-I’tisaam of Ash-Shaatibee (1/72) verified by Saleem Al-Hilaalee and Al-Bid’a wan-Nahee ‘anhaa of Ibn Waddaah (pg. 54))

Ash-Shaatibee (158) said:

“Indeed the saved sect – and they are Ahl-us-Sunnah – are commanded to disassociate themselves from the people of innovations, to expel them, and to punish severely anyone that follows in their direction, whether by killing them or less than that. And the scholars have warned us against accompanying and gathering with them.”

I (the compiler) say : may Allaah have mercy on the Salaf (predecessors). They did not leave behind any person of innovation except that they subdued him and warned against him.

– for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. –

Concerning the danger of the people of innovation, Shaykh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said:

“If it were not for those whom Allaah placed to repel the danger of them [meaning the innovators], the Religion would have been corrupted. Their corruption is worse than the corruption caused by the conquering of the enemies at times of war. For indeed, when they conquer, they do not corrupt hearts or the Religion found in them, except for a while. But as for these people [i.e. the innovators], then they corrupt the hearts from the very beginning.”

(Majmoo’-ul-Fataawaa: (28/232)

He (Ibn Taimiyyah) also said (20/103):

“The people of innovation are worse than the people of lustful sins, according to the Sunnah and the Ijmaa’ (consensus).”

– This is why the Salaf would say:

“Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

[This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

Beneficial Answers to Questions on Innovated Methodologies – Shaykh Saalih-al-Fawzaan Pg. 31-32

Explanation of "Allah created Adam in His own image" – Imam Ibn Baaz

Q 4: “Allaah created Adam in His own image”.  Does this mean that all the characteristics of Adam are also Divine?

A: It is authentically reported from the Messenger of Allah (peace be upon him)in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)that he (peace be upon him) said: “Allah created Adam in His own image.” In a narration by Ahmad and some scholars of Hadith, the same Hadith reads: “in the image of Al-Rahman (the Most Merciful)“. In the first Hadith, the pronoun refers to Allah.

Some scholars like Ahmad (may Allah be merciful with him), Ishaq ibn Rahawayh and the Imams of the Salaf (righteous predecessors) said: “We have to accept the Hadith in a way befitting Allah without Tashbih (comparison), Tamthil (likening Allah’s Attributes to those of His Creation) or Ta`til (denial of Allah’s Attributes). It does not necessarily mean that His Image (may He be Glorified) is like the image of human beings. Similarly, attributing a face, hand, fingers, feet, leg, anger, and the like attributes does not entail that Allah’s Attributes are like those of the human beings. He (may He be Glorified) is described as what He tells about Himself and what His Messenger Muhammad (peace be upon him) said in a way befitting Him, without being in similitude with any of His Creatures. Allah (may He be Glorified and Exalted) says:Surah Al-Shura, 42: 11 There is nothing like Him; and He is the All-Hearer, the All-Seer. We have to accept this in the way that the Messenger intended without Takyif (questioning Allah’s Attributes) or Tamthil.

The meaning – Allah knows best – is that He created Adam in His Image with a face and ability to hear, speak, see and do whatever he wants. It is not necessarily that the image is the same. This is a general rule according to the Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body), meaning that the Ayahs (Qur’anic verses) and Hadiths speaking about Divine Attributes should be accepted as true without Tahrif (distortion of the meaning), Takyif, Tamthil or Ta`til. They confirm His Names and Attributes without Tamthil and exalt Him above being similar to His Creatures without Ta`til, contrary to those who commit Bid`ah (innovation in religion) of Al-Mu`attilah (deniers of Allah’s Attributes) and Mushabihah (those who liken Allah’s Attributes to those of His creation). The hearing, seeing and knowledge of the creature is never like those of Allah (may He be Glorified and Exalted), for none of His creatures can be compared to Him. Indeed, there is nothing like Him, for the Attributes of Allah are perfect and infinite, with no shortcomings. As for the attributes of the creatures, they are finite and imperfect.

May Allah grant us success!

Ibn Baz Fatwas

Those who give that which they give with their hearts full of Fear – Tafseer Ibn Kathir

Concerning Allaah’s statement (what means): And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning). (Al-Mu’minun 23:60)

(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A’ishah: I said: “O Messenger of Allah,

﴿وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ﴾

(And those who give that which they give with their hearts full of fear…) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah” The Messenger of Allah replied:

«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»

(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:

«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:

﴿أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ﴾»

(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.

Between The Past And The Future – Imâm Ibn Qayyim al-Jawziyyah

al-Fawaa’id, pp 151-152, Al-Istiqaamah, No. 2

Your life in the present moment is in between the past and the future.

So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart.Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.

So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.

But then your attention must be directed to your life in the present – the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

"Whomever Allaah gives provision and he thinks that Allaah is not testing him, has no wisdom"

From Tafsir ibn Kathir (abridged. English Translation, published by Darussalaam) Vol 3. page 348:

Al-Hasan Al-Basri (rahimahullah)said,

“Whomever Allaah gives provision and he thinks that Allaah is not testing him, has no wisdom. Whomever has little provision and thinks that Allaah will not look at (provide for) him, has no wisdom.”  

He then recited the Ayaah,

“So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” (Al-An’am 6:44)

He added,

“By the Lord of the Ka’bah! Allaah deceived these people, when He gave them what they wished, and then they were punished.”

Ibn Abi Haatim recorded this statement.

[Ad-Durr Al-Manthur 3:270, Ibn Abi Haatim 4:1291]

Bowing as a Greeting Either in Karate or for Some Other Reason – Permanent Committee


We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldnt because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?


To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.

May Allaah send peace and blessing upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219