The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reciting the Noble Qur’aan and Contemplating on it

This is one of the greatest branches of knowledge that can lead to the increase, stability and strengthening of eemaan.

Allaah has revealed His lucid Book to His servants as a source of guidance; mercy, light and glad tidings and as a remembrance for those who remember.

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ

“And this is a blessed Book that We have sent down, confirming that which came before it.” [Soorah al-An’aam (6):92]

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“And this is a blessed Book that We have sent down, so follow it and fear (Allaah), that you may receive mercy.” [Soorah al-An’aam (6):155]

Allaah says:

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe.” [Soorah al-A’raaf (7):52]

Allaah says

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ…

“…And We have sent down to you the Book, as a clarification of everything, a guidance, a mercy and as glad tidings for the Muslims” [Soorah an-Nahl (16):89]

Allaah says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah says:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

“Verily, this Qur’aan guides to that which is most just and right, and gives glad tidings to the believers who work righteous deeds, that they shall have a great reward.” [Soorah al-Israa (17):9]

Allaah says:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe, and it increases the oppressors in nothing but loss.” [Soorah al-Israa (17):82]

Allaah says:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Soorah Qaaf (50):37]

These noble aayaat contain mention of the excellence of the Noble Qur’aan, the Book of the Lord of the Worlds. The fact that Allaah made it blessed and a guidance for the worlds. He placed within it a cure for illnesses, especially, the illnesses and diseases of misconceptions and desires of the heart. He made it a source of glad tidings and mercy for the worlds and as a form of remembrance for those who remember. He made it a guide towards that which is most just and upright, and He mentioned aayaat and threats by which they may fear or would cause them to remember and reflect.

Thus, one who reads the Qur’aan, and ponders and reflects over its aayaat finds within it such knowledge and learning, which strengthen, increase and develop his eemaan. This is because he will come across within the discourse of the Qur’aan, a King, who possesses all dominion, for whom alone, is all praise. The reigns of all affairs are in His hand alone, they emanate from Him and return to Him. He has ascended above His throne and not a single secret in the regions of His dominion escapes Him.

He is aware of what is in the souls of His slaves, fully cognizant of their hidden and public deeds. Solely, He disposes of the affairs of the Kingdom.

He hears and sees, gives and withholds, rewards and punishes, and honors and abases. He creates and sustains, and gives life and causes death. He decrees, executes and disposes.

He invites His servants and directs them towards what constitutes their happiness and success. He entices them towards this, and warns them of what will cause their ruin.

He introduces Himself to them by His names and attributes. He woos them with His favors and blessings and reminds them of His favors upon them. He commands them with what entitles them to the completion of such favors and blessings and warns them of His vengeance. He reminds them of the honor He has prepared for them if they obey Him, and of the punishment He has prepared for them if they disobey Him.

He informs them of how He handles His awliyaa’ and His enemies, and of the outcome of both. He praises His awliyaa’ for their righteous actions and fine qualities. He censures His enemies for their bad deeds and distasteful characteristics.

He puts forward parables and provides numerous types of proofs and truths. He replies to the misconceptions of His enemies with the finest of answers. He gives credit to the truthful and denies the liar. He speaks the truth and guides towards the path.

He invites to the abode of peace and safety (i.e., Paradise). He mentions its description, its beauty and its bliss. He warns against the abode of destruction (i.e., the Hellfire re). He mentions its torment, its ugliness and its pains.

He reminds His slaves of their necessity towards Him, their dire need of Him, and that they can never be independent of Him ever for the blink of an eyelid. He informs them that He can dispense of them and of all creation, and that He Himself is the Rich and is not dependent on anything, whereas, everything besides Him is inherently in need of Him.

He makes known to them, that no one attains an atom’s worth or more of good except by His Favor and Mercy, and that no one attains an atom’s worth or more of bad except by His justice and wisdom. One witnesses from His speech, His reproach of His beloved in the most gracious of ways and despite that, He dismisses their mistakes and forgives their slips. He accredits their excuses, rectifies their corruption, defends and protects them. He is their victor, their guardian over their welfare and the one who delivers them from all difficulties. He is the One who will keep His promise to them, He is their only patron and protector. He is their true patron and protector and their victor over their enemies. How fire a patron and victor He is!

Hence, the servant never ceases to benefit from reflecting on the Book of Allaah. His heart bears witness to such types of knowledge that increase his eemaan and strengthen it.

How can this not be so? When he finds within the Qur’aan, a King who is glorious, merciful, generous and beautiful; this is His standing.

So how can he not love Him, compete to attain a nearness to Him or use up his energy in trying to show love for Him?

How can He not be more beloved to him than anything else? How can he not prefer His pleasure to anyone else’s pleasure?

How can he not be attached to His remembrance? How can his love for Him, his desire to meet Him and feeling close to Him not be his nourishment, strength and medicine, in that if he were to be bereft of this, he would become corrupt and ruined and would not benefit from his life? [Refer to al-Fawaa’id of Ibn al-Qayyim, pages 58-60]

Al-Aajurree, may Allaah have mercy upon him, said: “Whoever contemplates His words, will know the Lord and he will know of His great power and capability, His immense favor upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this duty upon himself thereby being on his guard against that which his Generous Patron and Protector has warned of and coveting that which He has made desirous.

Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others feel alienation towards.

His desire when opening a Soorah for recitation will be, ‘when will I accede to the admonition contained within what I recite?’ and his desire will not be, ‘when will I complete this Soorah?’

His aspiration is none other than, ‘When will I understand what Allaah is addressing me with? When will I restrain (from committing sins)? When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allaah is the one who grants the tawfeeq towards that?” [Akhlaaq Hamlah al-Qur’aan, by al-Aajurree, page 10]

For this reason, Allaah, the Generous, orders His servants and encourages them to ponder over the Qur’aan, Allaah says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then contemplate on the Qur’aan? Had it been from other than Allaah, they would surely have found therein much contradiction.” [Soorah an-Nisaa’ (4):82]

He says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“Do they not then contemplate on the Qur’aan, or are there locks upon their hearts?” [Soorah Muhammad (47):24]

Allaah proclaims that He only revealed the Qur’aan so that its aayaat would be pondered over, He says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah also explains that the reason behind the lack of guidance for the one who deviates from the straight path is his disregard for reflecting on the Qur’aan and being too proud to listen to it, He says:

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

“Indeed, My aayaat used to be recited to you, but you used to turn back on your heels. With haughtiness, you talked evil about it (i.e., the Qur’aan) throughout the night. Have they not then pondered over the Word (i.e., the Qur’aan) or has there come to them what had not come to their fathers of old?” [Soorah al-Mu’minoon (23):66-68]

He mentions of the Qur’aan that it increases the believers in eemaan if they read it and contemplate on its aayaat, Allaah says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His aayaat are recited to them, they (i.e., the aayaat) increase them in their eemaan and upon their Lord (alone), they rely.” [Soorah al-Anfaal (8):2]

Allaah relates about the righteous amongst the Ahl al-Kitaab, that when the Qur’aan is recited to them they fall upon their faces in humble prostration and in a state of weeping, and that it increases them in humility, eemaan and submission. Allaah says:

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“Say, ‘Believe in it (i.e., the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, they fall upon their faces in humble prostration, and they say:” How perfect is our Lord! Truly, the promise of our Lord will be fulfilled:’ They fall upon their faces weeping and it adds to their humility.” [Soorah al-Israa’ (17): 107- 109]

He also informs that if He were to send down the Glorious Qur’aan upon a mountain, it would humble itself and rupture because of the fear of Allaah. He made this as a parable for the people to demonstrate to them the greatness of the Qur’aan. He says:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rending asunder out of fear of Allaah. Such are the parables that We put forward to mankind that they may reflect.”[Soorah al-Hashr (59):21]

He described the Qur’aan as being the best of speech, parts of it resembling other parts and He repeated some of it so that it would be understood. He mentioned that the skins of the righteous shiver in fear and hope when they hear the Qur’aan. He says:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“Allaah has sent down the best speech, a Book, its parts resembling each other in goodness and truth, oft repeated. The skins of those who fear their Lord shiver from it. Thereafter, their skin and hearts soften to the remembrance of Allaah. That is the guidance of Allaah. He guides with it whom He pleases and whomever Allaah sends astray, has no guide whatsoever.” [Soorah az-Zumar (39):23]

Allaah censures the believers for their lack of humility when listening to the Qur’aan and He cautions them to not resemble the disbelievers in this regard. He says:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe to be affected by Allaah’s reminder (i.e., the Qur’aan) and of the truth that has been revealed, and not to be like those who had been given the Book before, whereby the term was lengthened for them and their hearts became hard and many of them are rebellious. [Soorah al-Hadeed (57): 16]

These aforementioned aayaat contain the clearest indication of the importance of the Qur’aan, the required attention that has to be paid to it, its powerful effect upon the hearts, and that it is the greatest matter that increases eemaan, especially, if the recitation is performed upon contemplation, reflection and on trying to understand its meaning.

Ibn al-Qayyim, may Allaah have mercy upon him, says: “In short, there is nothing more beneficial for the heart than reading the Qur’aan with contemplation and reflection. The Qur’aan encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.

If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan …” [Miftaah Daar as-Sa’aaadah, page 204]

Muhammad Rasheed Ridaa states: “Know that strength of religion and culmination of eemaan and certainty does not come about except by reading the Qur’aan very often and listening to it upon contemplation with the intention of being guided by it and to act on its commands and prohibitions. The correct and submissive eemaan increases, strengthens, develops and its effects such as righteous actions and abandonment of disobedience and corruption, all arise in pro-portion to the contemplation of the Qur’aan. It also decreases and weakens in proportion to not contemplating on the Qur’aan.

Most of the Arabs only believed when they heard the Qur’aan and understood it. They did not conquer the lands, inhabit cities, nor did their population grow and their power become greater except because of the Qur’aan’s effective guidance.

Furthermore, the nobles of Makkah who opposed and stood in enmity, strove against the Prophet and tried to prevent him from conveying the message of his Lord by stopping him from reciting the Qur’aan to the people:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say, ‘Do not listen to this Qur’aan and make noise in the midst of it (being recited) so that you may overcome …‘” [Soorah Fussilat (41):26]

The weakness of Islaam since the Middle ages up to the point where most of its empire disappeared is only so because of the abandonment of the contemplation of the Qur’aan, of reciting it and acting by it.” [Mukhtasar Tafseer al-Manaar, 3/170]

Thus, the Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase.

It increases the eemaan of the slave in many diverse ways. Ibn as-Sa’dee says: “It increases it in many ways. Indeed, as for the believer, by simply reciting the aayaat of Allaah and becoming acquainted with the truthful information and fine rulings present within it, he attains an abundant goodness from the affairs of eemaan. How will it then be if he contemplates on it proficiently and understands its aims and secrets?” [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, Page 27]

However, one must know that the increase of eemaan that arises from the recitation of the Qur’aan does not happen unless one concentrates on understanding the Qur’aan, applying it and acting by it. The case is not that he simply reads it without understanding or contemplation, as many people who read the Qur’aan will find it to be their adversary and opponent on the Day of Judgment.

It has been affirmed on the Prophet – sallallahu alaihe wa-sallam – that he said: “Verily, Allaah raises up a people with this Book and He abases others.” [Related by Muslim, 1/559] It has also been affirmed that he (- sallallahu alaihe wa-sallam -) said: “… and the Qur’aan is either a proof for you or against you.” [Related by Muslim, 1/203]

So it is a proof for you and it increases your eemaan if you act by it or it is a proof against you and it decreases your eemaan if you neglect it and do not observe its boundaries.

Qatadah stated: “Not a single person sits down with this Qur’aan except that he then rises with either some increase or decrease.” [Related by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 73, al-Marwazee in Qiyaam al-Layl, Page 77 of the concise version. Al-Baghawee mentioned it in his Tafseer, 3/133]

Al-Hasan al-Basree says in clarifying the meaning of contemplating the Qur’aan: “… However, by Allaah, it is not by memorizing its letters and neglecting its boundaries. To the extent that one of them says, ‘I recited the whole Qur’aan and did not miss out a single letter!’ and by Allaah, he missed out the whole of the Qur’aan: no Qur’aan is seen in his character or deeds! To the point that one of them says, ‘Verily I can recite a Soorah with a single breath!’ By Allaah, these are not recites or scholars, they are not wise or pious. Whenever the recites are of this type, may Allaah not increase their like amongst the people!” [Related by ‘Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page 76 of the concise version]

May Allaah have mercy upon al-Hasan. I wonder as to what he would say if he witnessed the recites of our present time? Recites, who have been infatuated with being melodious, with correctly pronouncing the letters and flowering them, whilst they squander and neglect the limits.

In fact, the ears of the people when listening to the Qur’aan, also turn to the pronunciation of the words and the melody whilst neglecting to hearken or to contemplate on the word of Allaah.

In any case, there is no objection whatsoever to the tajweed of the Qur’aan, to recite it slowly and melodiously, and to render it in a fine way. The objection however, is in over burdening oneself and being obstinate in pronouncing the letters without paying any regard or attention to establishing the commands that were the reason for the revelation of the Qur’aan. To the extent that you do not see in many of them the fear brought about by the limits of Allaah, indeed, nor do you see within them application of the Qur’aan in character or deed.

You find a reciter amongst them, who has memorized the Qur’aan and who correctly pronounces the letters, shaving his beard or lengthening his lower garment. In fact, he may neglect performing prayer in its totality or in congregation, and other such sinful acts, to the extent that one of them – and Allaah’s help is sought – opened a music party for an immoral woman with aayaat of the Noble Qur’aan. He recited as an introduction to her singing, aayaat from the Noble Qur’aan!

The speech of our Lord is too great to be dishonored by the likes of such. It suffices me to repeat what al-Hasan, may Allaah have mercy upon him, said, ‘Whenever the reciters are of this type, may Allaah not increase their like amongst the people!’

Ibn al-‘Arabee mentioned, when describing the reciters of his time being preoccupied with reciting the words of the Qur’aan accurately while neglecting its rulings, and taking it up as a profession when the Qur’aan was only revealed to be acted by: “… but when this recitation became a profession, they beautified it and vied with it, spent their life – without any need for them – on it. One of them dies and he was able to raise the Qur’aan in speech as a pot is raised but he broke its meanings as a vessel is broken. Thus, he was not consistent with any of its meanings.” [Al-‘Awaasim min al-Qawaasim 2/486,within the book Aaraa’ Abee Bakr Ibn al-‘Arabee al-Kalaamiyyah by ‘Ammaar at-Taalibee]

Hence, the Muslim must learn how to derive benefit from the Qur’aan before he begins to recite it in order for its benefit to be achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned in this respect a principle that is of great standing and enormous benefit. It is, “if you want to attain benefit from the Qur’aan, bring your heart together upon reciting or listening to it, and divert your hearing to it, and be present in front of it, in the manner of one who is present and spoken to by the One who spoke it, How perfect He is” [Al-Fawaa’id, page 5. Also, refer to al-Fataawa of Ibn Taymiyyah, I 6/48-51 and 7/236-237]

Whoever applies this principle and traverses upon this methodology when reciting the Qur’aan or when listening to it, will succeed with both knowledge and action. His eemaan will increase and it will establish itself like towering mountains, and Allaah is the One who is asked to give us the tawfeeq towards that and every good.

Furthermore, contemplation and reflection over the aayaat of Allaah are of two types: “Contemplation over it to arrive at the intended meaning of the Lord and contemplation over the meanings of what Allaah called His servants to reflect on. The first is contemplation over the Qur’aanic evidence and the second is contemplation over the witnessed evidence. The first is contemplation over His aayaat that are heard (i.e., the Qur’aan) and the second is contemplation over His aayaat that are witnessed (i.e., the universe and what it contains).” [Miftaah Daar as-Sa’aadah, page 204] This was stated by lbn al-Qayyim.

The discussion mentioned here centers on the contemplation of Allaah’s aayaat that are heard. As for reflection on His aayaat that are  seen and witnessed, discussion on this will follow shortly by the will of Allaah.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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Saheeh al-Bukhâree & Imam al-Bukhâree – Shaykh Uthaymeen

Bismillaah

“Saheeh al-Bukhaaree” :

This book was given the title: “al’Jaami’ as-Saheeh” by its author. In it, he recorded six hundred thousand Hadeeth and he exerted great effort in revising them, editing them, and scrutinizing them to determine their authenticity. He was so concerned that he would not place any Hadeeth within his collection without first washing and praying to units of prayer seeking Allaah’s guidance in the decision to include it. He did not include any report or narration unless it was authentically reported from the Messenger of Allaah (صلّى الله عليه وسلّم) with a clear, connected chain of narrators, all known for their trustworthiness and preciseness.

He completed his work over a span of sixteen years. After which, he presented it to Imaam Ahmad, Yahyaa Ibn Ma’een, ‘Alee Ibn al-Madeenee, and others. They admired it and approved of it and attested to its authenticity.

Since then, scholars of every time period have accepted this collection of Hadeeth. al-Haafith athThahabee said, “It is the best and most significant book in Islaam after the Book of Allaah (سُبْحَانَهُ وَ تَعَالَى).”

This collection consists of seven thousand, three-hundred ninety-seven (7,397) Hadeeth including the ones that are repeated, yet placed in different chapters. Excluding the repeated Hadeeth, there are two thousand, six hundred two (2,602) individual Hadeeth as al-Haafith Ibn Hajar pointed out.

al-Bukhaaree

He is Abu ‘Abdullaah Muhammad Ibn Ismaa’eel Ibn Ibraaheem Ibn al-Mugheerah Ibn Bardizbah [1] al-Ja’fee, originally of Persian origin.

He was born in Bukhaaraa (in present-day Uzbekistan) in the month of Shawwaal (the 10th month of the Islaamic calendar) in the year 194 Hijrah. He was raised as an orphan (without his father) in the care of his mother. He began traveling throughout different lands, seeking out Hadeeth in the year 210. He resided for six years in various lands including ash-Shaam (the lands of Palestine, Syria, Jordan, etc.), Egypt, the Arabian Peninsula, Basra, Koofah, and Baghdad (all three in Iraaq). He was very proficient in memorizing and it was even said that he was able to memorize a book after seeing it only once. He was one who abstained from useless worldly things. He was pious and did not mix much with the kings, princes, or leaders. Yet, he was brave and generous. Scholars of his time and thereafter have praised him. Imaam Ahmad said of him, “No one even close to him has ever come from (the land of) Khuraasaan.” Ibn Khuzaymah said, “There is no one under the sky more knowledgeable of Hadeeth of Allaah’s Messenger (صلّى الله عليه وسلّم), nor one having memorized more than Muhammad Ibn Ismaa’eel al-Bukhaaree.” He was also diligent in deducing rulings and had an amazing ability to derive rulings and benefits from Hadeeth as can be witnessed from the manner in which he organized his authentic collection.

He died in a place known as Khartank near Samarqand (in Uzbekistan) on the night of ‘Eed al-Fitr (the Islaamic holiday to conclude fasting in the month of Ramadhaan) in the year 256 Hijrah. He was thirteen days away from the age of sixty-two years old. He left an enormous amount of knowledge behind in his writings. May Allaah have mercy upon him an reward him on behalf of his contribution to the Muslims.

Footnotes:

[1]  Bardizbah: A Persian word meaning cultivator or someone who grows crops.

Source: Biographies of the Famous Hadeeth Scholars and an Introduction to Their Collections – Shaykh Uthaymeen (rahimahullaah) | Translated by: Abu az-Zubayr Harrison (rahimahullaah)

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Reflecting on the Universal Signs of Allaah: One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reflecting on the Universal Signs (Aayaat Kawniyyah) of Allaah

For certain, contemplating over these signs, studying the diverse and amazing creations of Allaah such as the sky, the earth, the sun, the moon, planets and stars, night and day, mountains and trees, rivers and oceans and the many other creations of Allaah that cannot be enumerated, is without doubt one of the greatest causes for eemaan and the most beneficial reasons behind its fortification.

Contemplate the creation of the sky, look back up at it time after time. See how it is the greatest sign in its elevation and height, and in its extent and stationeries, whereby it does not climb up like fire or fall descending like a heavy object. It has no pillars and is neither connected from above. Rather, it is held by the might of Allaah.

Next, contemplate its evenness and levelness, there is no rift, split or fissure within it. It does not have any curvature or crookedness.

Then consider the color it has been given, which is the best of colors, the most agreeable to one’s sight and that which strengthens it the most.

Ponder on the creation of the earth and at its construction. You will notice that it is one of the greatest signs of its Maker and Originator. Allaah created it as a resting place and a bed. He made it subservient to His slaves. Allaah placed within it their livelihood and nourishment. He laid down pathways so that they may wander about the land in search for their needs and disposals. He established the earth firmly with mountains, making them pegs, protecting the earth from shaking along with its inhabitants and He expanded its sides and spread it out.

So He extended the earth, spread it out and enlarged it from all its sides. He made it a receptacle for the living, containing them from above as long as they are alive and He made it a receptacle for the dead, containing them from underneath when they die. Thus, its outer is a homeland for the living and its inner is a homeland for the dead.

Thereafter look at it when it is dead, barren and humbled. When Allaah sends down the rains upon it, it stirs and grows. Thus, it rises and turns green and produces every type of lovely growth. It brings forth wondrous vegetation in appearance and sensation, which are delightful to the onlookers and amicable to the feasters.

Next, consider how Allaah has perfected the sides of the earth with mountains that are unshakeable, towering, stern and solid. Consider how He has erected them so perfectly. How he elevated them and made them the most solid parts of the earth, so that they would not dwindle away with the stretch of years and continual succession of rain and wind. Rather, He perfected its creation, fortified its foundation and deposited within them such benefits, metals, minerals and springs, of which He desired.

Now ponder on this delicate and fine air that is held captive between the sky and earth. It is sensed through feeling when blown; its substance is felt and its form cannot be seen.

It runs between the sky and earth and the birds circle and fly in it, swimming with the aid of their wings just as the fish of the sea swim in water. Its sides and ripples collide against each other when in commotion just as the waves of the ocean clash.

Consider how Allaah forms with this wind, clouds that are held between the sky and earth. The wind excites the clouds causing them to rise and become dense, Allaah then combines them together and merges them. The winds then impregnate it; these winds are those that Allaah named lawaaqih, (i.e., impregnators [Refer to Soorah al-Hijr (15):22]). Allaah then drives it by the wind to the land in need of it.

When it rises and ascends above the land, its water falls upon it. Allaah dispatches the winds whilst the clouds are in the atmosphere; the winds scatter and separate the clouds so that they do not harm or destroy something if the water were to descend upon it in its entirety. Once the land takes its fill and need, the clouds leave off the land and disperse. Thus, these clouds water the earth and are carried by the winds.

Next, consider these oceans surrounding the land regions, which are gulfs of one great sea of water surrounding the whole earth such that even the lands, mountains and cities that are visible, are in relation to the water, like a small island in a massive ocean. The rest of the earth is submerged in water. If the Lord did not hold it with His power and will and if He did not hold back the water, it would overflow onto the lands and rise above it all.

Contemplate on the night and day; they are amongst the most amazing signs of Allaah. See how He made the night for resting and as a covering. It coats the world causing the cessation of activities. Animals retire to their dwellings and the birds to their nests. The souls relax and take rest from the pains of their labor and tiredness until when the souls are reposed and have taken sleep and now look forward to their livelihood and its disposal, the Splitter of the morning (Allaah) brings forward the day, His army giving glad tidings of the morning. It vanquishes that darkness and tears it asunder, unveiling the darkness from the world, thereafter, the inhabitants are able to see. The animals then circulate about the land and proceed to manage their livelihood and welfare and the birds depart from their nests.

What a returning and arising, which is so indicative of the capability of Allaah towards the major return!

Ponder on the condition of the sun and moon when rising and setting to establish the state of night and day. If it were not for the rising of the sun and moon, the affair of this world would become inoperative. How would the people attend to their livelihood and dispose of their affairs whilst the world upon them is dark? How would they take pleasure in their life with the absence of light? So:

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

“Blessed be He who has placed in the heaven huge stars and has placed therein a great lamp (i.e., the sun) and a moon giving light. He is the one who placed the night and day in succession, for such who desires to remember or desires to show his gratitude.” [Soorah al-Furqaan (25):61-62]

Examine the creation of the animals, with all their diverse characteristics, species, forms, usefulness, colors and endowed marvels. Some of them walk upon their bellies, some on two legs and some on four. Some of them have feet as weapons in the form of claws; some have beaks as weapons, like the eagle, vulture and the crow. Others have teeth as weapons and yet others have horns as weapons for use in defense of themselves.

Reflect and take heed in general from the setting of this world, the formation of its parts and the excellence of its arrangement and order, proving most cogently the perfection of the capability of its Creator and the perfection of His knowledge, wisdom, benevolence and delicateness.

If you do reflect on the world, you will notice it to be like a house that has been built and prepared with all of its apparatus, interests and all that it is in need of.

Thus, the sky is its roof that is hoisted above it. The land is its bed; it is a mat, bedding and an abode for the occupant. The sun and moon are two lamps that shine within it. The stars are lights, an adornment and guide for those who move about along the paths of this house. Gems and minerals are stored within it, like the provisions and storehouses that have been prepared and set; each and every thing of it is for its own specific purpose and use that befits it. All kinds of vegetation have been prepared for the purposes of the house. Varieties of animals have been laid out for its welfare, for mounting; providing milk; nourishment; clothing; enjoyment; employment and keeping guard.

Moreover, the human being has been declared as the king, being commissioned with all of this. He is the one who rules and disposes by his actions and commands.

Within all this, is the greatest sign and strongest proof of the Creator, the All-knowing, the Wise and fully cognizant, who has set proper measure and order for his creation in the finest way.

In fact, reflect and take heed in particular, from Allaah’s creation of yourself, O person.

Consider the start, middle and end of your creation. Look with all insight at the beginning of your creation, from a trickle of dirty despised fluid; whereby the Lord of all lords extracted this fluid from between the back-bone and ribs, guided it by His might with the narrowness of its channels and the diversity of its passages up until Allaah brings it to its abode and place of assembly.

See how Allaah united the male and female and placed love between them and how He led them with the chain of desire and love to come together, which is the cause behind the synthesis and formation of a child.

Look at how He predestined those two fluids despite the distance apart from each person. He brought them from the depth of veins and organs and gathered them to one place. He prescribed for them a firmly established dwelling. Air cannot get to it to spoil it; cold cannot get to it to harden or congeal it and no accidentals extend to it.

Allaah then transforms that white saturated trickle into a red clinging-like substance (that resembles a leech), which inclines towards a black color. Allaah then makes it into a chewed lump (of flesh) completely different to the clinging-like substance in its color, essence and form. Allaah then fashions it into bare bones without any clothing, which is contrary to the chewed lump in form, look, proportion, feel and color and so on, the stages of a person’s creation make a gradual process up until he emerges upon these forms that Allaah has fashioned him with; He originated for him, hearing, sight, a mouth, nose and the rest of the openings. He extended and spread out his legs and arms and separated their ends into fingers and toes and then further split them into phalanxes. He also assembled the inner organs such as the heart, stomach, liver, spleen, lungs, womb, intestines; each one has a proportion and benefit specific to it, so how perfect is, the One Who created (everything) and then proportioned (each thing appropriately) and Who measured and guided, Who said:

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“And also in your own selves, will you not then see?” [Soorah adh-Dhaariyaat (51):21]

“All of creation, from the atom to the Throne, are connected pathways to acquiring knowledge of Allaah and are profound evidences pointing to His eternality. The Universe, in totality, is made up of tongues uttering the oneness of Allaah. The world, in its entirety, is a book, of which the letters of its particulars are read by the discerning, all according to the level of their insights.” [See Dhayl Tabaqaat al-Hanaabilah of Ibn Rajab, 1/307. This is a saying of ‘Uthmaan Ibn Marzooq al-Qurashee]

So, reflect on these and other signs, which Allaah has created within the Heavens and earth. Contemplation, close examination and meditation on these signs yield immense benefits in the strengthening and steadfastness of one’s eemaan, because he apprehends through these signs, the oneness of his King and Creator and His perfection. Consequently, his love, glorification and veneration of Allaah will increase as will his obedience, submission and humbleness before Him. These are amongst the greatest benefits resulting from this reflection.

Ibn al-Qayyim, may Allaah have mercy upon him, says:

“If you consider what Allaah has invited His servants to reflect on in His Book, it will impart you with knowledge of Allaah, of his oneness, His attributes of perfection and qualities of magnificence such as the extensiveness of His capability and knowledge and the perfection of His wisdom, mercy, benevolence, kindness, compassion, justice, pleasure, anger, reward and punishment. Thus, with this (all), He introduced Himself to His servants and encouraged them to reflect on His signs.” [Miftaah Daar as-Sa’aadah of Ibn al-Qayyim, page 204]

Ibn as-Sa’dee, may Allaah have mercy upon him, states:

 “… and one of the causes and incentives for eemaan is reflecting on the universe; on the creation of the heavens and earth and on the diverse types of creation contained within them; to look at the human himself and the attributes he possesses, for this is a strong incentive for eemaan.

This is because of the greatness of creation found within these present entities, which points towards the might, capability and greatness of their Creator.

It is also because of the prevalent beauty, order and perfection that baffles the learned, which point to the vastness of Allaah’s knowledge and the comprehensiveness of His wisdom and it is also because of the assorted benefits and abundant blessings that cannot be counted and are innumerable, which point to the magnitude of Allaah’s mercy, generosity and benevolence.

All of this calls to the glorification of its originator and maker, to gratitude of Him, to becoming attached to His remembrance and having sincerity of religion to Him alone; this is the spirit  and secret of eemaan.”

[At-Tawdeeh wa al-Bayaan, page 31. See or-Riyaad an-Naadhirah also by Shaykh as-Sa’dee, pages 238-280]

For this purpose, Allaah, al-Kareem, encourages His servants in His book to contemplate on these signs and indications and He directs them to study and reflect in many places within His Book. This is because of the many advantages for the slaves and the immense returns they attain from it. Allaah says:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships that sail through the sea with that which is of use to mankind, and the water which Allaah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that he has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed signs for people of understanding” [Soorah al-Baqarah (2):164]

Allaah says:

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

“And among His signs is that He created you from dust and behold, you are human beings, becoming widespread.” [Soorah ar-Room (30):20]

Allaah says:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

“And among His signs is the creation of the heavens and earth, and of all the creatures He has dispersed within them. And He is ever-potent over assembling them all if He so desires” [Soorah ash-Shooraa (42):29]

Allaah also says:

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

“Do they not look at the camels: how they have been created? And at the heaven: how it is raised? And at the mountains: how they have been rooted and firmly fixed? And at the earth: how it has been spread out?”[Soorah al-Ghaashiyah (88):17-20]

There are other numerous similar aayaat in the Qur’aan, in which Allaah calls His servants to look at His signs and manifestations of his actions that represent the most supreme evidence of His oneness and singularity and for His might, will and knowledge. It is also evidence of His benevolence, gentleness and generosity. This is the greatest invitation of His servants towards having love of Allaah, thanking Him, glorifying Him, obeying Him and being attached to His remembrance.

In conclusion, it becomes evident that study and contemplation of the Universe remains as one of the greatest causes of eemaan and the most beneficial incentives for it.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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A man wants to make hijrah, but he has parents who need his assistance – Shaykh ‘Abdur Rahmaan al-‘Adanee

Question 18 :

A man wants to make hijrah, but he has parents who need his assistance, so what does he do?

The Answer :

He must strive to convince them to make hijrah if they are Muslims and use wit and artful means with them in order to leave, and likewise if they are disbelievers, he must strive to call them to Islaam and save them from the state they are in.

However, if he is very afraid for himself and they refuse to leave with him, then it is upon him to save himself and flee with his deen and distance himself from the tribulations, and he must not be like the candle which burns itself to shed light on others, for verily before everything else, he is commanded to save himself and he is commanded to be upright on the deen of Allah,عز و جل, as our Lord,سبحانه و تعالى, has said :

 فاستقم كما أمرت 

So be upright as you were commanded.”(Hud:112)

Source : From the PDF –  Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee

Related Linkhttps://abdurrahman.org/hijrah

Shaytaan is a Strong External Reason which causes Eemaan to Decrease – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Shaytaan

He is held to be a strong external reason, which causes eemaan to decrease. Shaytaan is a vehement enemy to the believers. He awaits calamities to afflict them. He has no desire or goal other than to jolt the eemaan in the hearts of the believers and to weaken and corrupt it. Whoever submits to the whisperings of Shaytaan, complies with his notions and does not retreat to Allaah for refuge from him, his eemaan weakens and decreases. Indeed, it may disappear in its entirety depending on the Muslim’s response to such whisperings and notions.

It is for this reason that Allaah has warned us of Shaytaan in the sternest sense and He has clarified his dangers, the detrimental consequences of following him as well as the fact that he is an enemy to the believers. Allaah ordered the believers to take him as an enemy and therefore deliver themselves from him and his whisperings.

Allaah says:

…يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنكَرِ

“O you who believe! Do not follow the footsteps of Shaytaan, and whosoever follows the footsteps of Shaytaan, then, verily he (i.e., Shaytaan) commands Fahshaa’ (i.e., to commit indecency and lewdness, etc.) and al-Munkar (i.e., disbelief, shirk, to do evil and wicked deeds, to speak or to do what is forbidden in Islaam, etc.)…” [Soorah an-Noor (24):21]

Allaah also says:

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

“Surely, Shaytaan is an enemy to you, so treat him as an enemy. He only invites his hizb (followers) that they may become the dwellers of the blazing Fire.” [Soorah Faatir (35):6]

Allaah says:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

Allaah also says:

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

“Shaytaan has taken hold of them. So he has made them forget the remembrance of Allaah. They are the party of Shaytaan. Verily, it is the party of Shaytaan that will be the losers!” [Soorah al-Mujaadilah (58): 19]

Ibn al-Jawzee says:

“Hence it is an obligation upon the sane person to be on his guard against this enemy, who has manifested his enmity since the time of Aadam. He has sacrificed his life and self in corrupting the circumstances of the children of Aadam and Allaah has ordered one to be cautious of him…” He then mentioned a number of such texts and then said: “The like of this in the Qur’aan is abundant.” [Talbees Iblees, pg. 23]

Aboo Muhammad al-Maqdasee says in the introduction of his book Dhamm al-Waswaas:

“To proceed, Allaah has indeed made Shaytaan an enemy to man. He sits in wait against him along the straight path and comes to him from every direction and way, as Allaah has related from him that he said:

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“Surely I will sit in wait against them on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as being grateful ones (i.e., they will not be dutiful to You).” [Soorah al-A’raaf (7):16-17]

Further, Allaah has warned us against following him and commanded us to possess animosity towards him and to oppose him, He said:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

He also said:

…يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ

“O Children of Aadam! Do not let Shaytaan deceive you, as when he brought your parents (i.e., Aadam and Hawwaa’) out of Paradise…” [Soorah al-A’raaf (7):27]

Allaah informed us of what he did with our parents as a way of cautioning us from obeying him and also to cut short any excuse for having followed him and Allaah commanded us to follow the straight path …” [Dhamm al-Waswaas, pg.46. Also refer to Ibn al-Qayyim’s introduction of his own book Ighaathah al-Lahfaan, 1/10]

Thus, Shaytaan is an enemy to man. His desire is to corrupt the beliefs and to wreak havoc on one’s eemaan. Whoever does not fortify himself from him through remembrance of Allaah, resorting back to Allaah and seeking refuge with Him, will become a breeding ground for Shaytaan, who will lure him to actions of disobedience, entice him to perpetrate prohibited matters and push him to embark upon lewd sins. What a perish of his religion and what a corruption of his eemaan will it be if man submits to him!

Ibn al-Qayyim, may Allaah have mercy upon him, says:

“Beware of enabling Shaytaan to establish himself in the very home of your thoughts and intentions, as he will corrupt them in such a manner that will make difficult its correction thereafter. He will cast all sort of whisperings and harmful thoughts at you and he will prevent you from thinking about what may benefit you and it is you who have aided him against yourself by empowering him over your heart and thoughts and he then placed you in the possession of such thoughts.” [Al-Fawaa’id, pg. 309]

He, may Allaah have mercy upon him, put forward an excellent similitude in this regard, which lies in total agreement. He says in another excerpt from his book:

“If you would like a consistent example for this, then his parable is that of a dog that is extremely famished; between you and the dog is a piece of meat or bread. He looks attentively at you and sees you not opposing him and he is so close to you. You drive him away and yell out at him and yet the dog refuses but to hover round you in circles and to try to deceive you with regard to what you possess in your hand.” [At-Tibyaan fee Aqsaam al-Qur’aan, pg. 419]

His intention, may Allaah have mercy upon him, behind this parable is to demonstrate the scope of Shaytaan’s danger to man if he does not seek refuge with Allaah from him and fails to retreat back to Allaah for refuge from his evil, through beneficial words of supplication and blessed forms of remembrance.

However, whoever turns away and is instead averse to that, Shaytaan will cling to him in this way in which he will tempt and dictate to him until he eradicates his eemaan. Allaah says:

وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (i.e., this Qur’aan and worship of Allaah), We appoint for him a shaytaan to be a Qareen (i.e., an intimate companion) to him. And verily, they (i.e., shaytaans) hinder them from the Path (of Allaah), whilst they think that they are guided aright! Till, when (such a) one comes to Us, he says (to his qareen), ‘Would that between me and you were the distance of the two Easts (or the East and West), a worst (type of) companion (you are indeed)!”[Soorah az-Zukhruf (43):36-38]

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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The Soul that Greatly Commands Evil (Ammaarah) – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

iv. The Soul that Greatly Commands Evil

This is a condemned soul, which Allaah placed inside the individual. It orders him with every evil, invites him to all perils and guides him to every vulgarity.

This is its nature and that is its trait, except for the soul that Allaah grants tawfeeq and which He makes firm and assists. None has been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of al-‘Azeez:

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ

“And I free not myself (from the blame). Verily, the soul does indeed incline greatly to evil, except when my Lord bestows His Mercy (upon whom He wills).Verily, my Lord is Oft-Forgiving, Most Merciful.” [Soorah Yoosuf (12):53]

Allaah says:

…وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ اللَّهَ يُزَكِّي مَن يَشَاءُ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ…

…And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure… [Soorah an-Noon (24):21]

Allaah also says to the most honorable and beloved creation to Him:

وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

And had We not made you stand firm, you would nearly have inclined to them a little.” [Soorah al-Israa (17):74]

Furthermore, the Prophet used to teach them (i.e., the people) the ‘Speech of Need’ (Khutbah al-Haajah): “All praise is for Allaah; we praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evil of our souls and from the wickedness of our actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him.” [This speech has been related by Aboo Daawood, 2/237, an-Nasaa’iee, 3/105 and others. Refer to al-Albaanee’s treatise, Khutbah al-Haajah’ for he gathered all the narrations and wordings of this speech]

Thus, evil is concealed within the soul and it necessitates actions of evil. If Allaah lets the servant have his own way with his soul, he will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the other hand, grants the servant tawfeeq and assists him, he will deliver him from all of this.

Allaah has made in contrast to this soul, a soul that is content [1]. If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it. The person at times obeys this soul, and at other times obeys the other; he himself is one of the two that is prevalent over him.

Ibn al-Qayyim, may Allaah have mercy upon him, states:

“Allaah has assembled two souls: a soul that greatly orders (evil) and a soul that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens. Whenever one takes pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that constantly encourages evil than performing deeds for Allaah and preferring His pleasure to its own desire and there is nothing more beneficial to it than Allaah. Likewise, there is nothing more difficult upon the content soul than performing deeds for other than Allaah and that which the incentives of desire bring about, and there is nothing more harmful to it than desire… and the war is continuous, it cannot come to an end until it completes its appointed time from this world.”

[Al-Jawaab al-Kaafee of Ibn al-Qayyim, pg. 184-185]

Hence, there is nothing more harmful to a person’s eemaan and religion than his soul that constantly commands evil, whose standing and description is such. It is a primary reason and effective and active constituent that weakens eemaan, unsettles it and impairs it.

As such, it becomes imperative for the one who seeks to safeguard his eemaan from diminution and weakness to tend to the matter of calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its adverse and devastating consequences and ends.

Calling one’s self to account is of two types: a type (that occurs) before the action and a type (that occurs) after the action.

As for the first type, it is to take a stance when one first has an intention and desire, and not to embark upon the action until it becomes clear to him that performing that action outweighs leaving it.

As for the second type, which is to take account of one’s soul after the action, this is of three sorts:

  • The first is to call it to account over any obedience in which it has fallen short with regard to the right of Allaah, whereby it has not performed it in the manner required.
  • The second is to call his soul to account over every action, which had he not undertaken would actually have better than having embarked upon it.
  • The third is that he calls his soul to account for every permissible and habitual action; why did he embark upon it? Was his intention behind the action for Allaah and the home of the Hereafter; so that he be profitable? Or did he desire the world and its immediate and instant (pleasures)? If so he would lose out on that profit and that achievement will pass him by.

The greatest harm upon the servant is negligence, to forgo calling oneself to take account, to let oneself go, to take things lightly and accommodate them. This will eventually lead him to destruction and this is the state of the people of delusion: one of them shuts their eyes to consequences, lets matters take their course and depends upon attaining pardon (from Allaah). Thus, he neglects calling himself to account and pondering over the outcomes. When he does behave in this manner, committing sins become an effortless matter for him, he feels at ease with it and it becomes difficult for him to break away from his habitual sinning.

The sum and substance of this is for the person to first call himself to account over the obligatory duties. If he finds deficiency in this regard, he amends this either by repayment or rectification. He then calls himself to account over prohibited matters. If he knows that he has perpetrated something prohibited, he amends this through repentance, seeking forgiveness and enacting good deeds that wipe such bad deeds away. He then calls himself to account over heedlessness. If it is the case that he has been careless of that which he was created for, he amends this through remembrance and turning to Allaah. He then calls himself to account over what he has spoken, or where his feet have taken him, or what his hands have struck out at or what his ears have listened out to: What did you intend from this? Who did you do it for?

He must know that for every movement and utterance he makes, two registers have to be set up: a register titled ‘Who did you do it for?’ and (the second register titled) ‘In what manner did you do it?’

The first (register) is a question on sincerity and the second is a question on conformity (to the Sharee’ah).

If the servant is responsible and accountable for everything: his hearing, his sight and his heart, it is therefore very becoming of him to call himself to account before the account is examined (ultimately, by Allaah). The obligation of calling oneself to account is established by His saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ

“O you who believe! Fear Allaah and keep your duty to Him. And let every person look to what he has sent forward for tomorrow …” [Soorah al-Hashr (59): 18]

The purport is that the rectification of the heart is achieved through calling one’s self to account and its corruption is through negligence of one’s soul and not restraining it. [Refer to Ighaathah al-Lahfaan of Ibn al-Qayyim, 1/97-100] Allaah is the One Who is sought for help and there is no power or might except by Allaah.

Ibn al-Qayyim, may Allaah have mercy upon him, said: “The soul invites to destructive matters, assists enemies, yearns every vulgarity and follows every evil. It, by its nature, adopts a course of violation.

The blessing that is unequalled, is to come away from the soul and to be free of its yoke, for it is the greatest partition between the servant and Allaah. The most knowledgeable people of the soul have the greatest contempt and abhorrence to it”[Ighaathah al-Lahfaan, 1/103]

We ask Allaah that he give us refuge from the evils of our souls and from the wickedness of our actions. Indeed, He is the most Munificent, the Generous.

Footnotes:

[1] i.e., not another soul but a different characteristic of the same soul. Al-Qaadee Ibn Abee al-‘Izz al-Hanafee, may Allaah have mercy upon him says in his commentary to al-Imaam at-Tahaawee’s treatise on ‘aqeedah: “Many people have recorded that the son of Aadam has three souls: a content soul (mutma’innah), a soul that reproaches much (lawwaamah) and a soul that greatly orders evil (ammaarah), and that some people are characterized by a particular one and others by another one. As Allaah has said:

…يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

O (you) soul that is content (mutma’innah)… [al-Fajr (89):27]

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I swear by the self-reproaching (lawwaamah) soul.” [al-Qiyaamah (75):2]

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

…Verily, the soul does indeed incline greatly to evil… [Soorah Yoosuf (12):53]

The precise determination however is that it is one soul, which has (different) characteristics. Thus, it greatly encourages evil. If it becomes opposed by eemaan it becomes one that reproaches often; it commits a sin then censures its doer and reproaches with regard to doing or not doing an action. If the eemaan strengthens, it then becomes one that is content…”

Refer to Sharh al-‘Aqeedah at-Tahaawiyyah by Ibn Abee al-‘Izz al-Hanafee, pg. 569. Checked by Dr. Abdullaah Ibn ‘Abdul-Muhsin At-Turki and Shu’ayb al-Arna’oot, 2nd print 1413 H, Mu’sassah Ar-Risaalah, Beirut. 

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

Related Links:

Tafseer of Surah Al-Qari`ah – Shaykh Ibn Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Al-Qaria

In the Name of Allâh, the Most Gracious, the Most Merciful

[101:1] Al-Qâri’ah (the striking Hour, i.e. the Day of Resurrection).
[101:2] What is the striking (Hour)?
[101:3] And what will make you know what the striking (Hour) is?
[101:4] It is a Day whereon mankind will be like moths scattered about.
[101:5] And the mountains will be like carded wool.
[101:6] Then as for him whose Balance (of good deeds) will be heavy,
[101:7] He will live a pleasant life (in Paradise).
[101:8] But as for him whose Balance (of good deeds) will be light,
[101:9] He will have his home in Hâwiyah (pit, i.e. Hell).
[101:10] And what will make you know what it is?
[101:11] (It is) a fiercely blazing Fire!


Dr. Saleh As-Saleh’s explanation Based on Shaykh Uthaymeen’s Tafseer

[Souncloud Audio Link

Visit  Explanation Surah 78-114 – Tafseer Juz Amma – Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series |En]


The below Explanation was taken from Tafseer Ibn Katheer, Darusssalam English Publication

Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.

Then Allah intensifies concern and fright for it by saying,

(And what will make you know what Al-Qari`ah is) Then He explains this by saying,

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah’s statement,

(As if they were locusts spread abroad.) (54:7) Allah said,

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart.

Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata’ Al-Khurasani, Ad-Dahhak and As-Suddi have all said, (like wool (`Ihn). ) “Woolen.”

Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

(He will live a pleasant life.) meaning, in Paradise.

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother’ has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, “He will fall into the Hellfire on his head.” Abu Salih made a similar statement when he said, “They will fall into the Fire on their heads.” It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, “Al-Hawiyah is only called his mother because he will have no other abode except for it.” Ibn Zayd said, “Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.” Then he recited the Ayah,

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, “It is the Fire, and it is their abode.” Thus, Allah says in explaining the meaning of Al-Hawiyah,

(And what will make you know what it is). Allah’s statement

(A fire Hamiyah!) meaning, extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient” He replied,

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil. )”

It has been confirmed in the Two Sahihs that the Messenger of Allah said,

(The Hellfire complained to its Lord and said, “O Lord! Some parts of me devour other parts of me.” So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. )

In the Two Sahihs it is recorded that he said,

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.)

This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

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The Fixed Sunnah Prayers during Travel – Imam Ibn Baz

Bismillaah
Question:

Is the requirement for offering the fixed Sunnah prayers removed during travel, and (if so) what is the evidence for this?

Answer:

It is prescribed for one to leave the fixed Sunnah prayers during travel, except Witr and the Sunnah of Fajr. It has been authentically reported from the Prophet (sallallaahu alaihi wa sallam) in the Hadith of Ibn Umar and others, that the Prophet would not pray the fixed Sunnah prayers while travelling, except Witr and the Sunnah of Fajr.

As for the supererogatory prayer, they are prescribed during travel and while one is resident, and likewise the prayers for whose performance there is a reason, such as the Sunnah of Wudhu, Tawaf, Adh-Dhuha, and Tahajjud prayer at night, based upon Hadiths which have been narrated to that effect. And Allaah is the Granter of success.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 431
Darussalam English Publication

Related Links:

https://abdurrahman.org/salah/nawafil-optional-prayers/

“We made the House (the Ka’bah) a place of resort for mankind and a place of safety” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link

Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).

[Qur’aan – Surah al-Baqarah 2:125]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer


The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

The Virtue of Allah’s House

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-Awfi reported that Ibn Abbas commented on Allah’s statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)

“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”

Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,

“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”

Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,

“Whoever enters it shall be safe.”

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”

As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”

Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)

Al-Bukhari said, “Chapter: Allah’s statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”

Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and Umar.)

Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.

“Worship your Lord (Allah), Who created you & those who were before you so that you may become Al-Muttaqun” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Excellent Benefits from the Tafseer of the Verse 21 from Sooratul Baqarah

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun.

[Surah al-Baqarah 2:21]

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The Virtue of Two Rak’ahs of Optional Prayer – Silsilatul-Ahaadeeth as-Saheehah

Bismillaah

‘THE VIRTUE OF TWO RAK`AHS OF OPTIONAL PRAYER…’:

From ‘Silsilatul-Ahaadeethis-Saheehah’(no.1388) of Shaikh Muhammad Naasiruddeen al-Albaanee -rahimahullaah:

“Ibn Saa`id reported in his additions to ‘az-Zuhd’ [of Ibn al-Mubaarak] (159/1), from ‘al-Kawaakib, 575, no.31: Indian edn.):

‘Muhammad ibn Yazeed, Aboo Hishaam ar-Rifaa`ee, narrated to us: Hafs ibn Ghiyaath narrated to us: from Aboo Maalik, and he is Sa`d ibn Taariq al-Ashja`ee: from Aboo Haazim: from Aboo Hurairah who said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed by a grave in which a person had been newly buried, and he said:

<< Two light rak`ahs, which you would regard as being something slight, and which you pray as something extra; if he- and he pointed to his grave- were able to add them to his deeds it would be more beloved to him than (having) everything in your world. >>’

Shaikh al-Albaanee said:

“Ibn Saa`id said: ‘It is a hadeeth with a singular chain which is hasan.’ I say: Its narrators are reliable, all of them are narrators of Muslim, except that this narrator ar-Rifaa`ee has been spoken against by some of them. al-Haafiz said: ‘He is not strong…al-Bukhaaree said: I saw them being united upon his being weak.’

I say: However he is not alone in reporting it, since Aboo Nu`aym reported it in ‘Akhbaar Asbahaan’ (2/225), and likewise at-Tabaraanee in ‘al-Awsat’ (no.907), through two other chains of narration from Hafs ibn Ghiyaath that he narrated it to us.

I say: And this is a chain of narration saheeh to the standard of Muslim, so the hadeeth is Saheeh through this chain, and all praise is for Allaah. And al-Mundhiree said in ‘at-Targheeb’ (1/146): ‘at-Tabaraanee reported it with a hasan chain’, and al-Haythamee said: ‘Its narrators are reliable’.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download Original PDF]

Posted fromhttps://alitisaambissunnah.wordpress.com/2011/08/19/the-virtue-of-optional-prayer/

Related LinkNawafil (Optional) Prayers

“O you who Believe! Seek help in Patience and As-Salāt (The Prayer)” – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

O you who believe! Seek help in patience and As-Salāt (the prayer).
Truly! Allah is with As-Sābirīn (the patient ones, etc.).
[Surah al-Baqarah 2:153]

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Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer


The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)

There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

Abdur-Rahman bin Zayd bin Aslam said,

“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”

Defects in the Sacrificial Animal – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

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[The following is posted from: The Conditions of a Sacrificial Offering – Imaam Muhammad bin Saalih Al-‘Uthaimeen ]

The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:

1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.

2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.

3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.

4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing.

He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]

This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]

So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load and its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An animal with one of its front legs or back legs broken.

So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

Footnotes:

[2] Al-Muwatta: Book of Sacrificial Offerings (1)

[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)

“My Lord, Make this City (Makkah) a Place of Security” – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link

Explanation Based on Shaykh Uthaymeen’s Tafseer

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ 

Muhsin Khan’s Translation:

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”

[Qur’aan – Surah al-Baqarah 2:126]

Posted fromTafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer

Al-Hasan Al-Basree – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

AL-HASAN IBN ABIL HASAN AL-BASREE

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“al-Hasan ibn Abil-Hasan Yasaar:

The Imaam, Shaikhul-Islaam, Aboo Sa`eed al-Basree. It is said that he used to be a mawlaa (slave) belonging to Zayd ibn Thaabit, and it is said: a slave belonging to Jameel ibn Qutbah.

His mother was Khayrah, the slave-girl of Umm Salamah.

He grew up in al-Madeenah; and memorized the Qur·aan in the Khilaafah of `Uthmaan, and heard him give the Khutbah many times.

On the day of the killing of `Uthmaan he was fourteen years old.

Then he grew older and was constant upon Jihaad, and constant upon knowledge and action. He was one of the courageous folk who were mentioned for that…

In the rule of Mu`aawiyah he was a scribe for the governor of Khuraasaan – ar-Rabee` ibn Ziyaad.

He narrated from `Uthmaan, `Imraan ibn Husayn, al-Mugheerah ibn Shu`bah, `Abdur-Rahmaan ibn Samurah, Samurah ibn Jundub, Jundub al- Bajalee, Ibn `Abbaas, Ibn `Umar, Aboo Bakrah, `Amr ibn Taghlib, Jaabir, and many others.

Those who narrated from him include: Qataadah, Ayyoob (as- Sakhtiyaanee), Ibn `Awn, Yoonus (ibn `Ubayd), Khaalid al-Hadhdhaa·, Hishaam ibn Hassaan, Humayd at-Taweel, Jareer ibn Haazim, Shaybaan an- Nahawee, Yazeed ibn Ibraaheem at-Tusturee, Mubaarak ibn Fadaalah, ar- Rabee` ibn Sabeeh, Abaan ibn Yazeed al-`Attars, Qurrah ibn Khaalid, and many others besides them.

Ibn Sa`d said: “He was a comprehensive scholar, lofty, reliable a proof, trustworthy, a worshipper, one who performed frequent acts of worship and sacrifice. He was abundant in knowledge; spoke eloquently, and was handsome”…, until he said: “He is not a proof in those narrations which he narrated in ‘mursal’ form, and he was a ‘mudallis’. So when he says ‘From..’ with regard to those he did not meet, then he is not taken as proof.”

He sometimes performed ‘tadlees’ from those he had met, omitting the intermediary between himself and them, and Allaah knows best.

However he was a great memorizer, a great scholar; from the oceans of knowledge; a jurist concerning the soul; of tremendous status; having no equal. His reminders were beautiful. His admonitions were eloquent and penetrating. He was a chief in the various types of good; and I have written a biography for him in a single volume which I have entitled ‘az-Zukhruful- Qasriyy’.

He died in the year 110 H at the age of 88 –rahimahullaahu ta`aalaa.” [‘Tadhkiratul-Huffaaz’: (1/71-72)].

His father Yasaar was a slave taken captive in Maysaan [North of Basrah, in Southern Iraaq]. He settled in al-Madeenah, and was set free, and married.

al-Hasan was born two years before the end of the Khilaafah of `Umar and he grew up in Waadee al-Quraa.

adh-Dhahabee said: “He was the noblest of the people of his time, in knowledge and action.”

Mu`tamir ibn Sulaymaan said: My father used to say: “al-Hasan is the Shaikh of the people of Basrah.”

He learned the recitation of the Qur·aan from Hittaan ibn `Abdillaah ar- Raqaashee.

adh-Dhahabee said: “He was a man who was of perfect build. His form was fine, and he was handsome; and he was described as being one of those who were courageous.

Aboo Burdah said: “I did not see anyone who more closely resembled the Companions of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) than him.”

Humayd ibn Hilaal said: Aboo Qataadah said to us: “Adhere to this Shaikh, for I have not seen anyone closer in opinion to `Umar than him – meaning al-Hasan.”

Jurthoomah said: “I saw al-Hasan dyeing his beard yellow every Jumu`ah.”

Qataadah said: “I never compared the knowledge of al-Hasan to that of anyone from the scholars except that I found him having superiority over him; except that if anything was problematic for him he would write to Sa`eed ibn al-Musayyib, asking him about it; and I never sat with a jurist except that I saw the superiority of al-Hasan.”

Humayd and Yoonus said: “We did not see anyone more perfect in behavior than al-Hasan.”

Yoonus ibn `Ubayd said: “I have not seen anyone whose speech more closely matches his actions than al-Hasan.”

ar-Rabee` ibn Anas said: “I used to go to al-Hasan for ten years, or as Allaah wished, and there was not a single day except that I would hear from him something which I had not heard before.”

Hawshab narrated from al-Hasan that he said:

“O son of Aadam! By Allaah! If you recite the Qur·aan and then truly believe in it, then your grief in this world will be lengthened, your fear in this world will become severe, and your weeping in this world will be plentiful.”

[‘Siyar A`laamin-Nubalaa·’ (4/563-588)]

Zaa·idah ibn Qudaamah: from Hishaam ibn Hassaan: al-Hasan said: “When a man used to seek knowledge, then (its effect) would soon be seen upon what he looked at, upon his humility and submission, upon his tongue, upon his ties of kinship, and upon his avoidance of the unnecessary things of the world (zuhd).” He said: “And al-Hasan used to say: “Do not sit with the people of the innovated sects (Ahwaa·); do not debate with them; and do not listen to anything from them.

[‘Tahdheebul-Kamaal’]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

https://abdurrahman.org/scholars-biographies

Mujaahid ibn Jabr (مُجَاهِدْ بِنْ جَبْر) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

MUJAAHID IBN JABR

“Mujaahid ibn Jabr, the Imaam. Abul-Hajjaaj al-Makhzoomee – their mawlaa (freed-slave), al- Makkee, the reciter, the Mufassir, al-Haafiz. The slave belonging to as-Saa·ib ibn Abis-Saa·ib al-Makhzoomee. He learned from Sa`d, `Aa·ishah, Aboo Hurairah, Umm Haani·, `Abdullaah ibn `Umar, and Ibn `Abbaas and he closely accompanied him for some time, and he learnt the reading of the Qur·aan from him and Tafseer and Fiqh. He was one of the stores of knowledge.

Those who narrated from him included `Ikrimah, Taawoos, and `Ataa· – and they were his contemporaries; and `Amr ibn Deenar, Abuz-Zubayr, alHakam ibn `Utaybah, Ibn Abee Najeeh, Mansoor ibn al-Mu`tamir, Sulaymaan ibn A`mash, Ayyoob as-Sakhtiyaanee, Ibn `Awn, `Umar ibn Dharr, Ma`roof ibn Mushkaan, Qataadah ibn Di`aamah, al-Fadl ibn Maymoon, Ibraaheem ibn Muhaajir, Humayd al-A`raj, Bukayr ibn alAkhnas, al-Hasan al-Fuqaymee, Khusayf, Sulaymaan al-Ahwal, Sayf ibn Sulaymaan, `Abdul-Kareem al-Jazaree, Aboo Haseen, al-`Awwaam ibn Hawshab, Fitr ibn Khaleefah, an-Nadr ibn `Arabee, and many others.

A group learned the recitation from him, including Ibn Katheer ad-Daaree, Aboo `Amr ibn al-`Alaa·, and Ibn Muhaysin.

Mujaahid said:

“I read the entire Qur·aan to Ibn `Abbaas three times, stopping at each Aayah and asking what it was sent down concerning and how it was.”

Qataadah said:

“The most knowledgeable one remaining with regard to tafseer is Mujaahid.”

Ibn Juraij said:

“To have learned from Mujaahid would have been more beloved to me than my family and my wealth.”

Khusayf said:

“The most knowledgeable of them concerning tafseer is Mujaahid.”

Sufyaan ath-Thawree said:

“Take Tafseer from four: Mujaahid, Sa`eed ibn Jubayr, `Ikrimah, and ad-Dahhaak.”

adh-Dhahabee said: It is said that he settled in Koofah at the end of his life, and he used to frequently travel and move about.

al-A`mash said:

“When I used to see Mujaahid I would think little of him; he would be wearing worn-out clothing, as if he were a mule-driver who had lost his donkey and was concerned about it; but when he spoke, pearls [[of wisdom]] came out from his mouth.”

…A number of people said: he died in the year 103 H.

al-Waaqidee narrated from Ibn Jurayj that he said: “He reached the age of eighty three.”…”

Ya`laa ibn `Ubayd: from al-A`mash: from Mujaahid that he said:

“I do not know which of the two favours is greater: that He guided me to Islaam, or that He saved me from these innovated sects.” [adh-Dhahabee said: Such as those of the Raafidah, the Qadariyyah, and the Jahmiyyah.”]

Yahyaa ibn Sulaym said: `Abdul-Wahhaab ibn Mujaahid narrated to us, saying: I was with my father when his son Ya`qoob came and said:

‘O my father, we have companions who claim that Eemaan of the inhabitants of the heavens and the inhabitants of the earth is one (and the same.) So he said: “O my son, those people are not my companions. Allaah does not make a person who is drowned in sins just like a person who has no sin.”

Aboo Nu`aym said: Mujaahid died whilst prostrating in the year 102 H…

Ibn Hibbaan said: “He died in Makkah in the year 102 or 103 H in prostration having been born in the year 21 H in the Khilaafah of `Umar.”

Sufyaan ath-Thawree said: “If tafseer comes to you from Mujaahid then that is enough for you.” Therefore his tafseer was relied upon by ash-Shaafi`ee, al-Bukhaaree and others from the people of knowledge, and likewise by Imaam Ahmad and others who complied works of tafseer: they repeatedly bring chains of narration from Mujaahid; more often than from anyone besides him.

[‘Tahdheebut-Tahdheeb’, ‘Majmoo`ul-Fataawaa’ (13/332), ‘Siyar A`laamin-Nubalaa·’ (4/449-457), ‘Tadhkiratul-Huffaaz’ (1/92)]]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

“And Worship your Lord until the Certainty comes to you” – Tafseer Ibn Katheer

Bismillaah

(وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ )

(And worship your Lord until the certainty comes to you) (15: 99)

Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.

Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”

It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”

The Messenger of Allah said,

«وَمَا يُدْرِيكَ أَنَّ اللهَ أَكْرَمَهُ؟»

(How do you know that Allah has honored him)

I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else

He said,

«أَمَّا هُوَ فَقَدْ جَاءَهُ الْيَقِينُ، وَإِنِّي لَأَرْجُو لَهُ الْخَيْر»

(As far as he is concerned, the death has come to him, and I hope for good for him.)

This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.

It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:

«صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْب»

(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)

From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Marifah (“spiritual knowing”) as some of the Sufis do. According to them, when one of them attains the level of Marifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets – peace be upon them – and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above.

To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.

Source: Tafseer Ibn Katheer, Al-Hijr Ayah 99, Darussalam English Publications

Perish the Slave of Dinar & Dirham – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Chapter 10: The Fitnah of wealth should be warded off

باب مَا يُتَّقَى مِنْ فِتْنَةِ الْمَالِ

Hadith

حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏

“‏ تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ ‏”

Narrated Abu Huraira: The Prophet (ﷺ) said,

Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.

Sahih al-Bukhari 6435 | In-book : Book 81, Hadith 24 |(English) : Vol. 8, Book 76, Hadith 443

Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):

[Download Mp3]

SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

Related Links:

https://abdurrahman.org/finaljourney

The Great Importance Given to the ’Aqeedah in the Madinan Period – Shaykh Rabee | Dawud Burbank

Bismillaah

The Great Importance Given to the ’Aqeedah in the Madinan Period

After Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions migrated to al-Madeenah, and the Islamic state was established through the efforts of the Muhaajirs and the Ansaar, and upon the foundation of tawheed, then the greatest importance continued to be given to tawheed. The Aayaat of the Qur’aan continued to be sent down with it, and the directions and the orders of the Prophet (صلّى الله عليه وسلّم)  revolved around it.


(1) Allaah’s Messenger (صلّى الله عليه وسلّم)  did not suffice even with all this. Rather he used to take pledge of allegiance from the greater Companions, not to mention the others, upon it from time to time. Whenever the opportunity arose, he would take their pledge of allegiance upon it. Allaah, the Most High, says,

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

When the Believing women come to give you their pledge that they will not associate anything in worship with Allaah; nor steal; nor commit fornication; nor kill their children; nor attribute to their husbands children which are not theirs; nor disobey you, O Muhammad (صلّى الله عليه وسلّم), in that which is good and commanded by Allaah; (and not wail over the dead), then accept their pledge and ask Allaah to forgive them. Indeed Allaah forgives those who repent to Him and is Most Merciful to them.[1]  Soorah al-Mumtahinah (60):12

Even though this Aayah is with regard to the women’s pledge, Allaah’s Messenger (صلّى الله عليه وسلّم)  also used to take pledge from the men upon its contents.

From ’Ubaadah ibn as-Saamit, radiyallaahu ‘anhu, who said,

“Allaah’s Messenger (صلّى الله عليه وسلّم) was in an assembly (of his Companions) and said, ‘Swear allegiance to me with the pledge that you will not associate anything in worship with Allaah, and that you will not steal, nor commit fornication, nor kill your children, (and upon the Aayah which was taken as a pledge from the women [60:12]). So whoever fulfills this pledge from you, then he will be rewarded by Allaah. And whoever falls into sin with any of that and is punished for it, then it is an expiation for it. And whoever falls into any of these sins and Allaah conceals his sin, then it is up to Allaah: if He wills He may forgive him, and if He wills He may punish him.’” [2]

Also Ibn Katheer quotes a large number of ahaadeeth that Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take pledge from the women upon that which this Aayah contains.[3] From these ahaadeeth is that of ’Aa’ishah; the hadeeth of Umayyah bint Ruqayqah;[4] the hadeeth of Umm ’Atiyyah;[5] the hadeeth of Salmaa bint Qays, one of the maternal aunts of the Messenger (صلّى الله عليه وسلّم) ;[6) and the hadeeth of Raa’itah bint Sufyaan al-Khuzaa’iyyah.[7] Then he (i.e. Ibn Katheer) said, “And Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take this pledge from the women repeatedly.” Then he quoted the hadeeth of Ibn ’Abbaas,[8] and other ahaadeeth.

He also used to take this pledge repeatedly from the men. This is indicated by the hadeeth of ’Ubaadah ibn as-Saamit which has preceded, and also by the hadeeth of ’Auf ibn Maalik al-Ashja’ee, radiyallaahu ‘anhu, who said,

“We were with Allaah’s Messenger (صلّى الله عليه وسلّم)  and numbered nine, eight or seven people, so he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we said, ‘We have already given you our pledge, O Messenger of Allaah!’ Then he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we stretched out our hands and said, ‘We will indeed give you our pledge, O Messenger of Allaah, but what will our pledge be?’ He said, ‘That you will worship Allaah and not worship anything else besides Him; the five obligatory Prayers; that you obey (and he said a word quietly); and that you do not ask the people for anything.’ So I have as a result seen some of those people, their whip would fall down from their hand (while riding) and he would not ask anyone to pick it up for him.” [9]


(2) He (صلّى الله عليه وسلّم)  used to send callers, teachers, judges and governors, to kings and tyrants, and to various areas, calling to tawheed. From Anas, radiyallaahu ’anhu, the servant of Allaah’s Messenger (صلّى الله عليه وسلّم) ,

“The Prophet of Allaah (صلّى الله عليه وسلّم)  sent letters to Kisraa (Chosroes), and Caesar, and the Najaashee (Negus) and to every tyrant ruler calling them to Allaah. And this Negus was not the one whom the Prophet (صلّى الله عليه وسلّم)  prayed Funeral Prayer for.”[10]

This point is shown very clearly by the text of his letter to the Caesar, and that his purpose was to call to tawheed. Its text is:

“In the Name of Allaah, the Most Merciful, the Bestower of Mercy.

From Muhammad, the Slave of Allaah and His Messenger, to Hiraql, the Emperor of the Byzantines.

Peace and safety are for those who follow the Guidance. To proceed. I invite you with the call of Islaam. Accept Islaam and you will be safe, and Allaah will grant you a double reward. But if you turn your back upon it, then you will carry the burdens of the sins of your subjects.”[11]

And he (صلّى الله عليه وسلّم)  said, “Whoever calls to guidance then there is for him a reward similar to the reward of those who follow him, nothing being reduced from their reward. And whoever calls to misguidance, then there is a burden of sin upon him similar to the sin of those who follow him, nothing being reduced from their sins.”

“O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him and disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say, ‘Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him and not worshipping anything else besides Him.’”[12]

When the letter reached the Caesar he sent for Aboo Sufyaan ibn Harb and some riders of Quraysh. They were at that time trading in the area of Palestine/Syria, and were within the time of the truce period agreed between Allaah’s Messenger (صلّى الله عليه وسلّم)  and the unbelievers of Quraysh. So they came to Caesar at Jerusalem and he asked Aboo Sufyaan a number of questions. From them was that he asked, “What does he (i.e. Muhammad (صلّى الله عليه وسلّم) ) command you?” Aboo Sufyaan said, “I replied, ‘He says, “Worship Allaah alone and do not worship anything else besides Him and abandon the saying of your fathers. He orders prayer, truthfulness, chastity and joining ties of relationship.”’”[13]


(3) Furthermore he used to organise armies to fight Jihaad in the path of Allaah in order to establish and raise high the word of tawheed,

“He who fights in order that Allaah’s Word is the highest then he is the one who is fighting in the Path of Allaah.”

From Buraydah ibn al-Husayyib, radiyallaahu ’anhu, who said, “When Allaah’s Messenger (صلّى الله عليه وسلّم)  appointed the chief of a raiding party or an army, he used to counsel him to have taqwaa of Allaah concerning himself and with regard to good treatment of the Muslims with him, and he said, ‘When you meet your enemy from the mushriks then call them to accept one of three things, whichever of them they agree to, then accept it and leave them alone:

(i) Invite them to accept Islaam. If they accept that then accept it from them, and leave them alone. Invite them in that case to leave their homes and to migrate to the land of the Muhaajirs…

(ii) But if they refuse (to accept Islaam), then ask them to pay the jizya tax. If they agree to that then accept that from them and leave them alone.

(iii) But if they refuse then seek the aid of Allaah and fight them. And if you besiege a fortified place and they ask you to allow them to surrender upon the judgement of Allaah, then do not allow them to surrender upon that since you do not know what Allaah’s judgement concerning them is. Rather allow them to surrender in accordance with what you judge in the matter. Then decide as you wish concerning them.’”[14]

Like the hadeeth of Buraydah is the hadeeth of an-Nu’maan ibn Muqarrin al-Muzanee, radiyallaahu ’anhu, which is indicated by Muslim, Aboo Daawood and Ibn Maajah, who all said, “’Alqamah said: I narrated it to Muqaatil ibn Hayyaan. He said: Muslim ibn Haysam narrated to me, from an-Nu’maan ibn Muqarrin from the Prophet (صلّى الله عليه وسلّم)  with its like.


(4) Furthermore he (صلّى الله عليه وسلّم)  sent Mu’aadh to Yemen as a Governor, a judge and a teacher. Allaah’s Messenger (صلّى الله عليه وسلّم)  said to him,

“You are a going to a people from the People of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allaah, (and in a narration: that they should single Allaah out with all worship), and I am the Messenger of Allaah. So if they obey you in that, then inform them that Allaah has made five Prayers obligatory upon them in each day and night. So if they obey you in that, then inform them that Allaah has obligated upon them a charity which is to be taken from their rich and given to their poor. If they obey you in that, then beware of taking the best parts of their wealth, and beware of the supplication of the oppressed, because there is no screen between it and Allaah.”[15]

There is no doubt that he used to give this same advice to all the callers, governors and judges whom he sent out.


(5) Jihaad was prescribed for the establishment of tawheed and to purify the earth from the scourge of shirk.

Allaah, the Most High, says:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ

“Fight the Mushriks until there remains no worship of anything besides Allaah, and all worship is for Allaah alone and His religion is uppermost. So if they desist from shirk and enter into Islaam then let there be no transgression except those that worship others along with Allaah” [16]  [Soorah al-Baqarah (2):193]

Ibn Jareer (at-Tabaree), rahimahullaah, said in his Tafseer (2/194-195):

“Allaah, the Most High, says to His Prophet (صلّى الله عليه وسلّم),  Meaning: “so that there is no shirk with Allaah, and no one besides Him is worshipped; and worship of the idols, false gods and those set up as rivals is extinguished. And worship and obedience is for Allaah alone to the exclusion of idols and images… Qataadah said, ‘So that there is no shirk.’ He quotes his chain of narration with this explanation from Qataadah, Mujaahid, as-Suddee and Ibn ‘Abbaas. He said, ‘What is meant by Deen (religion) which Allaah mentions in this place is: Worship and obedience to Allaah in what He orders and forbids.’ He said, ‘With this meaning there occurs the saying of al-A’shee: He caused the (tribes of) ar-Ribaab to submit and become obedient when they hated obedience – Achieving it through continual fighting and attacks.’

Then he quoted his chain of narration of ar-Rabee’ who said concerning,  Meaning: “Until none but Allaah is worshipped,” which is the meaning of laa ilaaha illallaah (none has the right to be worshipped except Allaah). That is what Allaah’s Messenger (صلّى الله عليه وسلّم)  fought for and called to.”

From Aboo Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say laa ilaaha illallaah (none has the right to be worshipped except Allaah). So whoever says: laa ilaaha illallaah, then his wealth and his person is safe from me, except due to any right of it, and his reckoning is with Allaah.”[17]

Also the Chief of the Believers ‘Umar, radiyallaahu ‘anhu, said to Aboo Bakr, the Khaleefah of Allaah’s Messenger (صلّى الله عليه وسلّم) , when he resolved to fight the apostates and also those with them who refused to hand over the zakaat, ’Umar, radiyallaahu ‘anhu, said, “How can you fight those people when Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘I have been ordered to fight the people until they testify that none has the right to be worshipped except Allaah, so whoever says this then his wealth and his person are safe from me except due to any right of it, and his reckoning is with Allaah.’” So Aboo Bakr, radiyallaahu ‘anhu, said, “By Allaah, I will fight those who seek to separate between the Prayer and the zakaat. Indeed the Zakaat is a right due upon wealth. By Allaah, were they to hold a single young goat from me which they used to pay to Allaah’s Messenger (صلّى الله عليه وسلّم) , I would fight them for it.”[18]

From Jaabir ibn ’Abdillaah, radiyallaahu ’anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say, ‘None has the right to be worshipped except Allaah.’ So when they say that none has the right to be worshipped except Allaah then their blood and their property are safe from me except due to a right pertaining to it, and their reckoning is with Allaah.”

Then he recited, 

فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ  لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

Indeed We have only sent you, O Muhammad (صلّى الله عليه وسلّم), as an admonisher to them. You are not to force them to believe against their will.”  [Soorah al-Ghaashiyah (88):21-22] [19][20]

From Ibn ‘Umar, radiyallaahu ‘anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and they establish the Prayer, and pay the zakaat. So if they do that then their blood and their wealth are safe from me except due to its right, and their reckoning is with Allaah.”[21]

So it may be noticed that the ahaadeeth of ’Umar, Aboo Bakr, Aboo Hurayrah and Jaabir are restricted to mentioning the matter of tawheed and do not mention the other matters. So perhaps the reason for this is the very great concern which the Messenger (صلّى الله عليه وسلّم)  gave to this matter so that he would mention it to them time after time on its own, as an indication of its greatness and importance. Also because of the fact that he (صلّى الله عليه وسلّم)  realised that they understood that all the other affairs of Islaam follow on from it, and are required by it and are from its rights, particularly the pillars of Islaam and eemaan.

I say, because of the fact that Allaah’s Messenger (صلّى الله عليه وسلّم)  often used to mention only that which related to ‘aqeedah, ‘Umar used this saying as an evidence. Then the reply of Aboo Bakr to support his stance, was to make a direct analogy between the Zakaat and the Prayer, “By Allaah, I will fight anyone who makes a difference between the Prayer and the Zakaat…” So if he knew the narration as it was reported by Ibn ’Umar he would have used that as a clear and decisive proof.

Also if ’Umar knew of the narration as reported by his son he would not have raised any objection to the saying of Aboo Bakr. Then if those present at the time, included Aboo Hurayrah, knew the naration of Ibn ’Umar, then they would have mentioned it to the two Shaykhs.[22] So perhaps the reason behind this was indeed as we have said, the great importance which the Messenger (صلّى الله عليه وسلّم)  gave to ’aqeedah, and his propogation of it, and the frequency with which he spoke about it.

Then also because the most prominent and most important aspect of the teachings which the Prophets conveyed from their Lord was Tawheedul-Uloohiyyah (singling out Allaah with all worship), and this was the greatest reason for strife between the Prophets and their enemies.

Furthermore the most significant of the aspects of falsehood and misguidance, against which the Prophets (’alayhimus-salaatu was-salaam) fought, and which the Mushriks who denied the truth of their message furiously fought to defend, in every nation was: the worship of images and idols, and the building of tombs upon the graves of the pious and the Prophets, and veneration of them, and making offerings to them, and attachment of people’s hearts to them, both of the rulers and the ruled, an attachment of hope and fear, desiring and anticipating that they would intercede for them with Allaah, enabling the accomplishment of their wishes. This was indeed major shirk which will not be forgiven, so we must mention, along with that which we have already quoted whilst speaking about the methodology of the Prophets, particularly when we spoke concerning Ibraaheem, the Imaam of the Pious and the destroyer of the worthless idols, something about the full scale war which Allaah’s Messenger (صلّى الله عليه وسلّم)  waged against major shirk which was seen in his smashing the idols physically and by blocking up all the ways which Satan uses to lead his followers to worshipping them and taking them as rivals to Allaah, by using the terms ‘gods’ or awliyaa‘ (pious ones beloved to Allaah) or hiding beneath any of the misleading titles they use.

So from this war which is clearly seen in the Qur’aan and was waged by the Messenger of the One Who sent the Qur’aan, is the saying of Allaah, the Most High,

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ  وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ  أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ  تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ  إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ

“Have you seen, O Mushriks, (the idols:) al-Laat, al-’Uzzaa, and the other one Manaat, the third of them.[23] You prefer and love the male offspring for yourselves and then falsely attribute daughters, which is something you hate for yourselves, to Allaah. This is indeed an unjust division. Rather these idols are mere names which you Mushriks and your forefathers have invented. Allaah has sent down no proof for that. Rather they follow only conjecture and their own deisres, even though clear guidance has come to them from their Lord proving the futility of worshipping these idols and that worship is the right of Allaah alone.”[24] [Soorah an-Najm (53):19-23]

So this is a clear statement of contempt for the idols which they worshipped, and war against them. Also, Allaah, the Most High, says,

ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ  حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ

“So shun the filth of worshipping idols and shun false speech. Worshipping Allaah alone in tawheed making worship purely for Him, and not worshipping anything besides Him. And whoever worships anything else along with Allaah, then he is like one who fell down from the sky and was ripped to pieces by the birds, or like one cast by the wind in a far distant place.”[25] [Soorah al-Hajj (22):30-31]

Allaah, the Most High, says,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe, intoxicants, gambling, stone altars erected for sacrifice and divining-arrows are an abomination from the handiwork of Satan. So shun all of that so that you may be successful.” [26] [ Soorah al-Maa’idah (5):90]

And from ’Amr ibn ’Abasah, radiyallaahu ’anhu, and his hadeeth has preceded, and in it there occurs, “I said, ‘Did Allaah send you as a Messenger?’ He said, ‘Yes,’ I asked, ‘With what message did he send you?’ He replied, ‘That Allaah should be singled out and worshipped in tawheed, and that nothing should be worshipped besides Him, and to smash the idols and to join ties of relationship.’”[27]

Also in the hadeeth of Ja’far which has preceded there occurs, “…until Allaah sent a Messenger to us from amongst us. We knew his lineage and his truthfulness and his chastity. He called us to single out Allaah in tawheed and to worship Him alone, and to renounce the stones and idols and whatever we and our fathers used to worship besides Him…”[28]

In the hadeeth of Aboo Sufyaan and his conversation with Heraclius, the King of the Byzantines, there occurs, “He says, (i.e., the Messenger (صلّى الله عليه وسلّم) ), ‘Worship Allaah alone and do not worship anything along with Him, and renounce what the forefathers say…’”[29]

In the hadeeth of Aboo Umaamah, radiyallaahu ‘anhu, there occurs, “Indeed Allaah sent me as a mercy for the worlds, and as a guide for the worlds, and my Lord, the Mighty and Majestic, ordered me to destroy all musical instruments and flutes, and idols and the cross, and such things from the days of Ignorance…”[30]

Then the leaders of Quraysh went out of their minds in anger, unable to put up with the attack of Allaah’s Messenger (صلّى الله عليه وسلّم)  against their idols, whether it was concerning the Qur’aan sent down to him, or his da’wah in secret, or his da’wah in the open. This was something about which there could be no indulgence, and it was something which had to be due to his true and sincere call.

From Ibn ’Abbaas, radiyallaahu ‘anhumaa, who said,

“When Aboo Taalib became ill a group of Quraysh entered upon him, amongst them Aboo Jahl, and they said, ‘The son of your brother abuses our gods, and does such and such, and says such and such. So if only you were to send a message forbidding him.’ So he sent a message and the Prophet (صلّى الله عليه وسلّم )   came and entered the house… Aboo Taalib said to him, ‘O son of my brother! Why is it that your people complain about you? They claim that you abuse their idols and say such and such?!’ They spoke a great deal against him, and Allaah’s Messenger (صلّى الله عليه وسلّم )   spoke and said, ‘O Uncle! I only desire that they should say a single phrase which if they say it, then the Arabs will become obedient to them and the non-Arabs will pay the Jizyah tax to them.’ So they were very surprised at what he said and they said, ‘A single phrase? Yes, by your father, even ten.’ So they asked, ‘And what is it?’ Aboo Taalib said, ‘And which saying is it, O son of my brother?’ So he (صلّى الله عليه وسلّم )   said, ‘None has the right to be worshipped except Allaah.’ So they stood up, shaking their clothes saying, ‘Does he declare that worship should be for a single God?! this is something bizarre.’”[31]

Also from Jaabir, radiyallaahu ‘anhu, who said,

“The Quraysh gathered together one day and said, ‘See who is the most knowledgeable of you with regard to sorcery, divining and poetry, then let him go to this man who splits our united body, causes schism between us and abuses our religion. So let him speak to him and see how best to reply to him.’ So they said, ‘We do not know anyone but ’Utbah ibn Rabee’ah.’ So they said, ‘Then it is to be you O Abul-Waleed.’ So ’Utbah went to him and said, ‘O Muhammad (صلّى الله عليه وسلّم) ! Are you better or ’Abdullaah?’[32] Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. ‘Are you better or ’Abdul-Muttalib?’[33] Again Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. So he said, ‘If you claim that they are better than you, then they certainly worshipped the idols which you abuse. If however you claim that you are better than them, then speak so that we may hear what you have to say. Indeed we have never seen a youngster who has boded evil for his people more so than yourself. You have split our unity and caused schism in our affair, and you have abused our religion and shamed us in front of the Arabs. It has spread amongst them that there is a sorceror within Quraysh, and a diviner within Quraysh. By Allaah we do not expect that we will have to wait for the time it takes a new-born to cry out before we will fight amongst oursleves with swords and wipe oursleves out. O man, if it is poverty that is your problem, then we will gather wealth for you until you will be the richest man of Quraysh. If it is that you have a need to marry, then choose whichever of the women of Quraysh you like and we will marry you ten of them.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘Have you finished?’ He said, ‘Yes.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said:

until he reached

حم  تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ….  فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ

“In the name of Allaah, the Most Merciful, the Bestower of Mercy. Haa Meem. This Qur’aan is the Revelation sent down by the Most Merciful, the Bestower of Mercy …. So if these mushriks turn away from the proof which We have made clear to them, O Muhammad (صلّى الله عليه وسلّم )  , then say, ‘I warn you of a terrible punishment like that which befell ’Aad and Thamood.’”[34]  [Soorah Fussilat (41):1-13]

’Utbah said, ‘Enough! Enough! Do you have nothing other than this?’ He said, ‘No.’ So he returned to Quraysh and they said, ‘What has occurred?’ He said, ‘I didn’t leave anything which I thought that you would wish to say except that I said it to him.’ They said, ‘Did he respond to you?’ He said, ‘No, by the one who caused the Ka’bah to be built, I did not understand anything which he said except that he warned you of a terrible punishment like that of ’Aad and Thamood.’ They said, ‘Woe to you, the man speaks to you in Arabic and you don’t understand what he says?!’ He said, ‘No, by Allaah, I did not understand anything that he said except for his mention of the terrible punishment.’”[35]

So this war was fought with words and the soul, with biting attacks and belittlement and derision, by overcoming the falsehood and ignorance of the Mushriks. At the same time, establishing the proof against them so that whoever went to destruction did so aware of the clear proof, and those who lived did so upon the clear proof. So from the results of this war, and from the results of this clear declaration was that Allaah guided many of the Arabs from the Quraysh and from the other tribes, and from Aws and the Khazraj. Allaah granted them clear discernment and they realised the reality of tawheed and its status. They also knew the vileness of committing shirk with idols or anything else, and also, at the same time, its seriousness and evil consequences for the Mushriks in this world and the Hereafter.

So these were the great and good fruits which came as a result of the Jihaad of Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions and their steadfastness in the field of true da’wah to Allaah, and their intensive striving against the idols and false objects of worship. Then when Allaah’s Messenger (صلّى الله عليه وسلّم)  took tawheed to a new practical level which was to physically annihilate, smash and eradicate the idols and purify the earth from them, being fully aware of their seriousness, since they are the primary source of danger for every generation of mankind since the dawn of history until the end of history, just as the leader of those upon the true and straight religion said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

“And keep me and my sons away from worshipping idols, O my Lord, they have indeed caused the misguidance of many people.”[36]  [Soorah Ibraaheem (14):35-36]

Therefore the greatest Messenger (صلّى الله عليه وسلّم)  resolved to carry out the task of purifying the earth from idols, and to level the graves since tombs are the partner of the idols in causing the misguidance of mankind.

From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said,

“The Prophet (صلّى الله عليه وسلّم)  entered Makkah and there were three hundred and sixty idols erected around the Ka’bah. So he began striking them with a stick which he had in his hand and was saying, ‘The truth has arrived and falsehood has perished. The truth has arrived and falsehood cannot begin or return.’”[37]

Allaah’s Messenger (صلّى الله عليه وسلّم)  prepared an attachment to go from al-Madeenah to the tribe of Khath’am to attack Dhul-Khalasah, which they did. From Jareer ibn ’Abdullaah, radiyallaahu ‘anhu, who said, “There was a house[38] called Dhul-Khalasah, or the Yemeni Ka’bah or the Shaamee Ka’bah, and the Prophet (صلّى الله عليه وسلّم)  said to me, ‘Will you not relieve me of Dhul-Khulasah?’ So I set out with a hundred and fifty riders of the Ahmas tribe. So we broke it down and killed whomever we found there. Then I came to the Prophet (صلّى الله عليه وسلّم)  and informed him, so he made supplication for blessing for us and for the tribe of Ahmas.”[39]

The wording used by al-Bukhaaree, Muslim and Ahmad is, “Will you not relieve me of Dhul-Khalasah?” See the wording used by the Prophet (صلّى الله عليه وسلّم) ?! It was as if the existence of idols deprived him of sleep and disturbed him, so that he could not settle or be at ease.

[Read the Continuation of this article @  All of the Prophets began with correction of matters of ‘Aqeedah, and by waging war upon Shirk and its manifestations – Shaykh Rabee’ ibn Haadee ]

Footnotes:

[1] Soorah al-Mumtahinah (60):12.

[2] Reported by al-Bukhaaree (Eng. trans. 1/21/no.17 and 5/151 no.233), and Muslim (Eng. trans. 3/924-925 nos. 4235-4238), and an-Nasaa’ee (7/128).

[3] See Saheeh al-Bukhaaree (Eng. trans. 6/385 no.414)

[4] Reported by Ahmad (6/357) and an-Nasaa’ee (7/149).

[5] Reported by al-Bukhaaree (Eng. trans. 6/386 no. 415).

[6] Reported by Ahmad (6/379-380, 422-433) and its chain of narration contains Saleet ibn Ayyoob about whom al-Haafidh ibn Hajr said, “Maqbool,” (i.e. acceptable if supported), and adh-Dhahabee said in al-Kaashif (1/388), “Declared reliable by some,” so it is hasan due to its supports.

[7] Musnad Ahmad (6/365).

[8] Reported by al-Bukhaaree (Eng. trans. 6/388 no.418).

[9] Reported by Muslim (Eng. trans. 2/498 no.2270), Aboo Daawood (Eng. trans. 2/431 no.1638) and others…

[10] Reported by Muslim (Eng. trans. 3/971 no.4382), at-Tirmidhee (no.2716), and Ahmad (3/336) from the hadeeth of Jaabir with the wording, “And Allaah’s Messenger (*) sent letters five years before he died to Kisraa and Caesar, and to every tyrant ruler.”

[11] i.e. his followers from the weak and others, since he became a reason for their continuing upon shirk. This is from Allaah’s Justice, and His way with regard to the rulers, that they carry their own burden of sin and also the burden of sin of those who follow them in deviating from tawheed and the truth, and fighting against it. Allaah, the Most High, says:

“They will bear the burden of their own sins in full on the Day of Resurrection and the sin of those whom they lead astray.” [Soorah an-Nahl (16):25].

[12] Soorah Aal-’Imraan (3):64. Both of them are part of a single hadeeth reported by al-Bukhaaree (Eng. trans. 1/7 no.6) and it is a long hadeeth, abridged, and Ahmad (1/262).

[13] Ibid.

[14] Reported by Muslim (Eng. trans. 3/943 no.4294), and Aboo Daawood (Eng. trans. 2/722 no.2606) and others.

[15] Reported al-Bukhaaree (Eng. trans. 5/445 no.634 and 9/348 no.469) and Muslim (Eng. trans. 1/14-15 nos. 27-28).

[16] Soorah al-Baqarah (2):193.

[17] Reported by Muslim (Eng. trans. 1/16 no.30) and at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[18] Reported by al-Bukhaaree (Eng. trans. 9/46 no.59) and Muslim (Eng. trans. 1/15 no.29).

[19] Soorah al-Ghaashiyah (88):21-22.

[20] Reported by Muslim (Eng. trans. 1/17 no.32), at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[21] Reported by al-Bukhaaree (Eng. trans. 1/25 no.24) and Muslim (Eng. trans. 1/17 no. 33).

[22] i.e. Aboo Bakr and ‘Umar.

[23] Translator’s Note: Al-Laat had its origin in a man of the tribe of Thaqeef who used to mix gruel for pilgrims in the times of ignorance near to a certain rock in Taa’if. Then after his death the people built a tomb around the rock, upon his grave. They then worshipped this and gave it the name al-Laat which they invented by twisting the name of Allaah. Allaah’s Messenger (*) sent al-Mugheerah ibn Shu’bah and Aboo Sufyaan to destroy it. They did so and in its place the mosque of Taa’if was built.

As for al-’Uzzaa, then it was in the form of a tree surrounded by a curtained building in a palm grove between Taa’if and Makkah. The Quraysh used to venerate it. An-Nasaa’ee reports in his Tafseer (2/357 no.567) that when Allaah’s Messenger (*) conquered Makkah he sent Khaalid ibn al-Waleed to it. He found that it was built around three trees, so he cut them down and destroyed the building. He then went to the Prophet (*) and informed him, but he said, “Return for you have done nothing.” So he returned and saw the keepers of the idol fleeing into the hills saying, “O ‘Uzzaa!” So Khaalid came and found a naked female with dishevelled hair, throwing dust upon her head. So he struck her with his sword and killed her, then he returned to the Prophet (*) and informed him. So he said, “That was al-’Uzzaa.

As for Manaat then it was situated at Mushallal, near to Qudayd, between Makkah and al-Madeenah. It was venerated by various tribes in the times of ignorance. Allaah’s Messenger (*) sent ’Alee to demolish it in the year of the Conquest of Makkah. Ibn Ishaaq said in his Seerah, “The Arabs took other structures besides the Ka’bah, buildings which they worshipped and venerated just as they honoured the Ka’bah. These shrines had keepers and guards, and offerings would be made to them just as with the Ka’bah. The people would also make tawaaf around them and make sacrifices there…” (Tafseer Ibn Katheer and Tayseerul-’Azeezil-Hameed, (p.177)).

[24] Soorah an-Najm (53):19-23.

[25] Soorah al-Hajj (22):30-31.

[26] Soorah al-Maa’idah (5):90.

[27] Reported by Muslim (Eng. trans. 2/395 no.1812) as has preceded.

[28] Reported by Ahmad (1/202 and 5/290) and is hasan as has preceded.

[29] Reported by al-Bukhaaree (Eng. trans. 1/7 no.6) as has preceded.

[30] Al-Haithumee says in Majma’az Zawaa’id (5/72), “Reported by Ahmad and at-Tabaraanee and its chain contains ’Alee ibn Yazeed (i.e. al-Alhaanee) who is weak.” [Translator’s Note]

[31] Musnad Ahmad (1/362) and Tirmidhee (no.3232) and its chain of narration contains Yahyaa ibn ’Umaarah and it is said: Ibn ’Abbaad who is mentioned by Ibn Hibbaan in ath-Thiqaat. Ibn Hajr says in Tahdheebut-Tahdheeb (11/259), “Acceptable (if supported),” and refer to, at-Taqreeb (2/354). Adh-Dhahabee says in al-Kaashif (3/224), “Declared reliable by some.” It is also reported by Ibn Jareer (23/165) with his chain of narration to al-A’mash: ’Abbaad narrated to us: from Sa’eed ibn Jubayr: from Ibn ’Abbaas, and I do not find any biography for ’Abbaad. Its chain of narration also contains weakness, but may be suitable to be supported to the level of hasan

[32] i.e. the father of Allaah’s Messenger (*). [Translator’s Note]

[33] i.e. the grandfather of Allaah’s Messenger (*). [Translator’s Note]

[34] Soorah Fussilat (41):1-13.

[35] Al-Muntakhab min Musnad ’Abd Ibn Humayd (no.1141) and Musnad Abee Ya’laa al-Mawsulee (no.1812) both of them from Aboo Bakr ibn Abee Shaybah: ’Alee ibn Muhammad narrated to us: from al-Ajlah: from adh-Dhayyaal ibn Hurmulah al-Asadee: from Jaabir, radiyallaahu ’anhu, from the Prophet (*). Ibn Katheer said in his Tafseer (7/151), after quoting the hadeeth with his chain of narration from ’Abd ibn Humayd and Aboo Ya’laa: “Al-Baghawee reports it in his Tafseer with his chain of narration from Muhammad ibn Fudayl: from al-Ajlah, who is Ibn ’Abdullaah al-Kindee, and he is declared somewhat weak from adh-Dhayyaal…” However al-Haafidh (Ibn Hajr) says about him in at-Taqreeb (1/46), “Generally acceptable Shee’ee from the seventh level.” Adh-Dhahabee said in al-Kaashif (1/99), “He was declared reliable by Ibn Ma’een and others and declared weak by an-Nasaa’ee and was a Shee’ee.” As for his Shaykh, adh-Dhayyaal, then al-Haafidh (Ibn Hajr) says of him in Ta’jeelul-Manfa’ah (p.84), “He reports from Jaabir and Ibn ’Umar and al-Qaasim ibn Mukhaymirah. Fitr ibn Khaleefah, Husayyin, al-Ajlah and Hajjaaj ibn Arlhat narrate from him. And Ibn Hibbaan declared him reliable.” The rest of the narrators of the chain are reliable.

[36] Soorah Ibraaheem (14):35-36.

[37] Reported by al-Bukhaaree (Eng. trans. 3/369 no.658 and 5/406 no.583 and 6/206 no.244) and Muslim (Eng, trans. 3/978 no.4397) and Tirmidhee (no.3138) and Ahmad (1/377).

[38] i.e. a house like a shrine, which contained idols.

[39] Reported by al-Bukhaaree (Eng. trans. 5/450-452 no.641-643), Muslim (Eng. trans. 4/1320 nos. 6052-6054), Aboo Daawood (Eng. trans. 2/777 no. 2766) and Ahmad (4/360-362).


[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

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Verily, the (human) Self is inclined to Evil, except when my Lord bestows His Mercy – Imam as-Sa’di | Abbas Abu Yahya

Bismillaah

Chapter 7: The Soul Inclines Towards Evil

The saying of Allaah Ta’ala:

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي

<< Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). >> [Yusuf: 53]

This is evidence for the description of the essence of the soul – it does not leave this description of inclining towards evil except with Allaah’s mercy and concern from Him, because the soul is oppressive and ignorant. Nothing comes from oppression and ignorance except every evil. Therefore, if Allaah has mercy on His slave and blesses him with beneficial knowledge and makes him follow a path of justice in his manners and his actions, then his soul loses this description, finds tranquility in the obedience of Allaah and His remembrance and does not command its companion except to do good, and this leads to the grace of Allaah and His reward. Allaah Ta’ala said:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ  ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً  فَادْخُلِي فِي عِبَادِي  وَادْخُلِي جَنَّتِي

<<(It will be said to the pious): ‘O (you) the one in (complete) rest and satisfaction! ‘Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! ‘Enter you, then, among My honoured slaves, “And enter you My Paradise!’>> [Fajr: 27-30]

Therefore, it is upon the slave of Allaah to work on himself to rectify his soul, and to take this despised characteristic out of it, which is that the soul inclines towards evil. This is done by striving and having the best of manners, asking Allaah to be continuous upon that and repeating the following narrated supplication plentifully:

O Allaah guide me to the best of actions and manners, no-one guides to the best of them except You, and turn me away from evil actions and evil manners no-one can turn me away from their evil except You.

[Collected by Muslim & Tirmidhi]

[PS: Arabic version of the above supplication is added below by AbdurRahman.Org for memorization of this important supplication]

اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الْأَعْمَالِ وَأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ

وَقِنِي سَيِّئَ الْأَعْمَالِ وَسَيِّئَ الْأَخْلَاقِ لَا يَقِي سَيِّئَهَا إِلَّا أَنْتَ


Posted with Permission from the brother, May Allaah bless him, ameen

Visit the below Link to read/download the 81 Page free PDF eBook:
Benefits Derived from the Story of Yusuf
By the Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi | Translated by Abbas Abu Yahya
https://followingthesunnah.com/2016/07/26/benefits-derived-from-the-story-of-yusuf/

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya