The Noble Qur’an – Hilali & Muhsin Khan [Arabic|English]

 

The Noble Qur'an: The English Translation of the Meanings and Commentary

The Noble Qur’an: The English Translation of the Meanings and Commentary (Arabic) Hardcover – 1998. Translated by Muhammad Taqi-ud-Din Al-Hilali  and  Muhammad Muhsin Khan

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The Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance of the Kingdom of Saudi Arabia which supervises King Fahd Complex For The Printing of The Holy Qur’an in Madinah Munawwarah is greatly pleased at the publication, by the Complex, of this edition of the Noble Qur’an with the translation of its meanings in English. May Allah make it useful to the Muslims, and grant the Custodian of the two Holy Mosques King Fahd bin ‘Abd al-‘Aziz Al-Sa‘ud the best reward for his ceaseless effort to disseminate the Noble Book of Allah . And it is Allah Who bestows success.

Table of Contents

Click on the Surah to directly go to the starting page of that Soorah in the PDF document.

[Work in progress to link all soorahs]

  • 001. Surat Al-Fātiĥah (The Opener) – سورة الفاتحة
  • 002. Surat Al-Baqarah (The Cow) – سورة البقرة
  • 003. Surat ‘Āli `Imrān (Family of Imran) – سورة آل عمران
  • 004. Surat An-Nisā’ (The Women) – سورة النساء
  • 005. Surat Al-Mā’idah (The Table Spread) – سورة المائدة
  • 006. Surat Al-’An`ām (The Cattle) – سورة الأنعام
  • 007. Surat Al-’A`rāf (The Heights) – سورة الأعراف
  • 008. Surat Al-’Anfāl (The Spoils of War) – سورة الأنفال
  • 009. Surat At-Tawbah (The Repentance) – سورة التوبة
  • 010. Surat Yūnus (Jonah) – سورة يونس
  • 011. Surat Hūd (Hud) – سورة هود
  • 012. Surat Yūsuf (Joseph) – سورة يوسف
  • 013. Surat Ar-Ra`d (The Thunder) – سورة الرعد
  • 014. Surat ‘Ibrāhīm (Abraham) – سورة ابراهيم
  • 015. Surat Al-Ĥijr (The Rocky Tract) – سورة الحجر
  • 016. Surat An-Naĥl (The Bee) – سورة النحل
  • 017. Surat Al-’Isrā’ (The Night Journey) – سورة الإسراء
  • 018. Surat Al-Kahf (The Cave) – سورة الكهف
  • 019. Surat Maryam (Mary) – سورة مريم
  • 020. Surat Ţāhā (Ta-Ha) – سورة طه
  • 021. Surat Al-’Anbyā’ (The Prophets) – سورة الأنبياء
  • 022. Surat Al-Ĥaj (The Pilgrimage) – سورة الحج
  • 023. Surat Al-Mu’minūn (The Believers)
  • 024. Surat An-Nūr (The Light) – سورة النور
  • 025. Surat Al-Furqān (The Criterian)
  • 026. Surat Ash-Shu`arā’ (The Poets)
  • 027. Surat An-Naml (The Ant)
  • 028. Surat Al-Qaşaş (The Stories)
  • 029. Surat Al-`Ankabūt (The Spider)
  • 030. Surah Ar-Rum
  • 031. Surah Luqman
  • 032. Surah As-Sajdah (The Prostration)
  • 033. Surah Al Ahzab
  • 034. Surah Saba’
  • 035. Surah Fatir
  • 036. Surah Ya-Sin
  • 037. Surah As-Saffaat (Those Arranged in Ranks)
  • 038. Surah Saad
  • 039. Surah Az-Zumar (The Groups)
  • 040. Surah Ghafir or Al-Mu’min (The Forgiver or The Believer)
  • 041. Surah Fussilat (Explained in detail)
  • 042. Surah Ash-Shurah (The Consultation)
  • 043. Surah Az-Zukhruf (The Gold Adornments)
  • 044. Surah Ad-Dukhan (The Smoke)
  • 045. Surah Al-Jathiyah (The Kneeling)
  • 046. Surah Al-Ahqaf (The Curved Sand-hills)
  • 047. Surah Muhammad
  • 048. Surah Al-Fath (The Victory)
  • 049. Surah Al-Hujuraat (The Dwellings)
  • 050. Surah Qaf
  • 051. Surah Adh-Dhariyat (The Winds that Scatter)
  • 052. Surah At-Tur (The Mount)
  • 053. Surah An-Najm (The Star)
  • 054. Surah Al-Qamar (The Moon)
  • 055. Surah Ar-Rahman (The Most Gracious)
  • 056. Surah Al-Waqi’ah (The Event)
  • 057. Surah Al-Hadid (Iron)
  • 058. Surah Al-Mujadilah (The Woman who disputes)
  • 059. Surah Al-Hashr (The Gathering)
  • 060. Surah Al-Mumtahinah (The Woman to be examined)
  • 061. Surah As-Saff (The Row or the Rank)
  • 062. Surah Al-Jumu’ah (Friday)
  • 063. Surah Al-Munafiqun (The Hypocrites)
  • 064. Surah Al-Taghabun (Mutual Loss and Gain)
  • 065. Surah At-Talaaq (The Divorce)
  • 066. Surah At-Tahrim (The Prohibition)
  • 067. Surah Al-Mulk (Dominion)
  • 068. Surah Al-Qalam (The Pen)
  • 069. Surah Al-Haqqah (The Inevitable)
  • 070. Surah Al-Ma’arij (The Ways of Ascent)
  • 071. Surah Nuh (Noah)
  • 072. Surah Al-Jinn (The Jinn)
  • 073. Surah Al-Muzzammil (The One wrapped in Garments)
  • 074. Surah Al-Muddathir (The One Enveloped)
  • 075. Surah Al-Qiyamah (The Resurrection)
  • 076. Surah Al-Insan (Man or Time)
  • 077. Surah Al-Mursalaat (Those sent forth)
  • 078. Surah An-Naba’ (The Great News)
  • 079. Surah An-Nazi’aat (Those Who pull out)
  • 080. Surah Abasa (He frowned)
  • 081. Surah At-Takwir (Wound around and lost its Light)
  • 082. Surah Al-Infitaar (The Cleaving)
  • 083. Surah Al-Mutaffifin (Those Who Deal in Fraud)
  • 084. Surah Al-Inshiqaq (The Splitting Asunder)
  • 085. Surah Al-Burooj (The Big Stars)
  • 086. Surah At-Tariq (The Night Comer)
  • 087. Surah Al-A’la (The Most High)
  • 088. Surah Al-Ghaashiyah (The Overwhelming)
  • 089. Surah Al-Fajr (The Break of Day or the Dawn)
  • 090. Surah Al-Balad (The City)
  • 091. Surah Ash-Shams (The Sun)
  • 092. Surah Al-Lail (The Night)
  • 093. Surah Ad-Duha (The Forenoon – After Sunrise)
  • 094. Surah Ash-Sharh (The Opening Forth)
  • 095. Surah At-Tin (The Fig)
  • 096. Surah Al-Alaq (The Clot)
  • 097. Surah Al-Qadr (The Night of Decree)
  • 098. Surah Al-Baiyyinah (The Clear Evidence)
  • 099. Surah Al-Zalzalah (The Earthquake)
  • 100. Surah Al-Aadiyaat (Those that run)
  • 101. Surah Al-Qari’ah (The Striking Hour)
  • 102. Surah At-Takaathur (The Piling up)
  • 103. Surah Al-Asr (The Time)
  • 104. Surah Al-Humazah (The Slanderer)
  • 105. Surah Al-Feel (The Elephant)
  • 106. Surah Al-Quraish
  • 107. Surah Al-Maa’oon (The Small Kindnesses)
  • 108. Surah Al-Kauthar (A River in Paradise)
  • 109. Surah Al-Kaafiroon (The Disbelievers)
  • 110. Surah An-Nasr (The Help)
  • 111. Surah Al-Masad (The Palm Fiber)
  • 112. Surah Al-Ikhlaas or At-Tauhid (The Purity)
  • 113. Surah Al-Falaq (The Daybreak)
  • 114. Surah An-Naas (Mankind)

Related Links:

Tafseer of Surah Al-Baiyyinah – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link]

The following has been taken from Tafseer Ibn Kathir (Darussalam English Publication) :

Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,

(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, “He (Allah) mentioned me by name to you” The Prophet replied,

(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa’i all recorded this Hadith from Shu`bah.

In the Name of Allah, the Most Gracious, the Most Merciful.

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

فِيهَا كُتُبٌ قَيِّمَةٌ

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

(1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.) (2. A Messenger from Allah reciting purified pages.) (3. Wherein are upright Books.) (4. And the People of the Scripture differed not until after there came to them the Bayyinah.) (5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa’, and that they perform Salah and give Zakah, and that is the right religion.)

As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going

(to leave) “Meaning, they will not be finished until the truth becomes clear to them.” Qatadah also said the same thing.

(until there came to them the Bayyinah.) meaning, this Qur’an. This is why Allah says,

(Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,

(A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur’an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah’s statement,

(In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,

(Wherein are upright Books.) Ibn Jarir said, “Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic.”

Allah says,

(And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah’s statement,

(And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,

(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, “Who are they, O Messenger of Allah” He replied,

((Those who are upon) what I and my Companions are upon.)

Allah says,

(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah’s statement,

(And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,

(Hunafa’) meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah’s statement,

(And Verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allah, and avoid the Taghut (false deities).”) (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An`am, so there is no need to repeat it here.

(and perform Salah) And this is the best of the physical forms of worship.

(and give Zakah,) This is doing good to the poor and the needy.

(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ 

(6. Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures.) (7. Verily, those who believe and do righteous good deeds, they are the best of creatures.) (8. Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord.)

Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah’s divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.

(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,

(They are the best of creatures.) Then Allah says,

(Their reward with their Lord) meaning, on the Day of Judgement.

(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.

(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given.

(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,

(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him.

Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,

(Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, “Of course.” He said,

(The person who is asked by Allah and he does not give by Him.)

This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

Related Links:

“Who We Must Worship?” – Dr. Saleh Al-Saleh [Video|En] Must Watch!

Bismillaah

In this episode Dr. Saleh Al-Saleh rahimahullaah explained on the topic of “Who We Must Worship?” Human beings are in need to worship, but Who to worship? And What are his attributes? And how he will be worshiped? The lectures provide a good explanation to such hard questions.

Some Excerpts from the Video:

The submission and obedience of man to His Creator is the essence of Islam. The Name “Islam” is chosen by God (Allaah) and not by man. It is the same message revealed to all the prophets and Messengers by Allaah and which they spread amongst their respective nations. In its final and universal form it was revealed to Muhammad (صلى الله عليه و سلم: may Allaah exalt his mention and save him and his message from all kinds of evil).

Allaah is the identifying name or title of the Majestic, sole and True God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and Most High, has other names all of which follow on from His name Allaah. The meaning of the name Allaah is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). He is the Creator: to Him belongs the Commandment. No worship is worthy of being given to a stone, statue, a cross, a triangle, Khomeini, Farakhan, Elijas, Malcom’s X or Y, Ghandi, Krishna, Gurus, Buddha, Mahatma, Emperor, Joseph Smith, Sun, Moon (not to that from Korea too), Diana, light fire, rivers, cows, Rama, Temples, Prophets, Messengers (Yes! Muslims do not worship Muhammad (صلى الله عليه و سلم), Saints, Priests, Monks, Haile Selassie, Movie Stars, Sheiks, etc.!! All are created beings or things.

The name Allaah is not chosen by man and it is not named after a prophet, saint or any famous man. The name “Allaah” was referred to by all prophets including Adam, Jesus, Moses, and by the last and final Prophet, Muhammad (صلى الله عليه و سلم), as the One true God who deserves to be worshipped alone.

The innate nature in man (fitrah) recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allaah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes nor does it relax towards associating human qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son”, and that “everyone is born with an original sin”. They “escaped” into worshipping a new theory called “mother nature” as well as the “material world”. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!” not realizing that they have chosen the worship of the “origin god” of Rome: The god of desire!

Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who “fled” their “religions” are in search again. Some try to “escape” the complexity of their daily lives via various means. Those who had the chance to examine the Qur’an and Islam, proceed with a complete code for life which requires man to fulfill the purpose for his presence on earth. Allaah does not want for man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides the proofs that he is the One who can deliver man from the slavery to any form of creation and to turn to his Creator alone.

The Creator has Perfect Attributes. He is the First, nothing is before Him. He is the Last, everything ends except Him; the Most High, nothing is above Him; the Most Near, nothing is beyond His reach and his compassing, and He is the Most High in His nearness. He is the Ever-Living, to Him we shall all return, where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten. Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother’s womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel (Injeel) as a message to the Children of Israel. A man-messenger calling his nation not to worship him. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need, but Allaah, the God of Jesus, is far above any imperfection.

With respect to Buddhism, Hinduism, Zoroastrianism, Rastafarianism, etc., all are forms of worship to created beings/things in one form or another. Jews had attributed a nationalistic belonging to Allaah: “The Tribal God” of Israel. Men and women following these religions were born with the natural inclination of worshipping their Creator, Allaah. It is their parents who had driven them into their respective traditions. Once they are exposed to the Signs of Allaah around them, or in the Qur’an, or to someone who triggers their Fitrah (natural inclination to worship Allaah alone), the reverting process begins, and that is why we see a universal spreading of Islam.

There are many distortions of Islam in the media, worldwide. However, Despite the wrong practices of some Muslims (rulers and ruled) in some countries, those who seek the truth are judging Islam according to its doctrines. That is why we continue to witness a global growth in the number of people accepting this true religion of Allaah. The opposition to Islam will intensify with the spread of this truth in the world. This is not a conflict of “civilizations”, but rather the real struggle between the truths presented in the creed and principles of Islam and false doctrines and ways of worship. This is a real challenge for those who seek the Truth. Man is created for a purpose: to live a life in accordance with Allaah’s way. Why Not? Do we posses the air we breathe? Did we create ourselves or others? Or were we ourselves the Creators? So is it our right to ignore our Creator when we are all need of Him? Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One and only one True God. It is the religion of submission to the Will and Commandment of the One Who brought us to life, the Ever Living who will never die. It is the complete way of life for all mankind. All these qualities are chosen by Allaah in His only religion: Islam.

I hope that you will come with an open heart to read the Noble Qur’aan, because none can expose the truth better than the Word of Allaah. The Qur’an was revealed to Prophet Muhammad (صلى الله عليه و سلم) in Arabic and it is not authored by him for he was unlettered. The translations of its meanings into many languages are available in bookstores or in an Islamic Center close to you.

You may want to know how does one become a Muslim. In order to become a Muslim one must openly recite ash-shahaadah (the profession of faith): La ilaaha illallaah, Muhammad Rasoolullaah which means that there is no true god except Allaah and that Muhammad is the Messenger of Allaah. This means that there is no god worthy of being worshipped but Allaah, and that He must be worshipped only according to the teaching of His Messenger Muhammad (صلى الله عليه و سلم). Those teachings are best understood by the Prophet’s companions, and those who rightfully follow their path until the Day of Resurrection. They are called as-salaf as-saalih (the Righteous Predecessors). May Allaah, the Most High, guide us all to this path.

By: Dr. Saleh As-Saleh rahimahullaah

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Related Links:

“ihdinā aṣ-Ṣirāṭ al-Mustaqīm” (Guide us to the straight path) – Explained by Shaykh Uthaymeen

Bismillaah

The Explanation of Verse 5 of Sooratul Faatiha

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

ihdinā aṣ-Ṣirāṭ al-Mustaqīm
Guide us to the straight path.

“the path” (aṣ-Ṣirāṭ): Regarding this word, there are two permissible recitations, one with the Arabic letter س (sīn) as in السِّرَاط and another with the letter ص (ṣād) as it is here in the verse: الصِّرَاط . The meaning of aṣ-Ṣirāṭ is the way or path. The meaning of “Guide us” refers to the guidance of showing and directing to the right path as well as the guidance of granting success. So, by reciting, “Guide us to the straight path”, you are asking Allah for beneficial knowledge (which is the guidance of direction) and righteous action (which is the guidance of success in following the knowledge).

“straight” (al-Mustaqīm): This means the correct path with no crookedness or deviation.

Points of Benefit of al-Fātiḥah, Verse 5:

1. From the benefits we gain from this verse is the concept of mankind’s resorting back to Allah. After requesting Allah’s help in fulfilling his worship in the previous verse, mankind now asks Allah to guide them to the straight path. There must be sincerity solely to Allah in worship as indicated by the verse, “You alone we worship” and help must be sought in fulfilling and strengthening this worship as indicated by the verse, “and from you alone we seek help“. Also, one must follow the Islamic legislation and this is indicated by the verse, “Guide us to the straight path” because the straight path is none other than the complete legislation with which the messenger ( صلّى الله عليه وسلّم ) has come with.

2. Another point from this verse is that the eloquence of the Qur’an is shown in that there is no preposition after “Guide us” in the Arabic text.

[TN: The author here refers to the original Arabic text. The verse would literally be translated as “Guide us the straight path” without the added English preposition “to.”]

This point is made so that the verse would contain both types of seeking guidance: the guidance of knowledge and direction, and the guidance of success and action.

This first type is only the directing to and showing the straight path, and Allah guides all of mankind with this meaning of guidance as in his statement:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ 

The month of Ramadan in which the Qur’an was revealed (as) guidance for mankind. [Sūrah al-Baqarah, 2:185]

The second type of guidance is the granting of success along with the first type of guidance and the following of the Islamic legislation as Allah ( سبحانه وتعالى ) says:

ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ

That is the book, wherein there is no doubt, a means of guidance for the Muttaqīn (those who are constantly and fearfully conscious of Allah). [Sūrah al-Baqarah, 2:2]

This second type of guidance may not be achieved by some people as Allah says:

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى

And as for (the people of) Thamūd, we guided them (i.e. showed them the right way), but they preferred blindness over guidance. [Sūrah al-Fuṣṣilat, 41:17)

Here, “we guided them” means: We made clear to them the truth and directed them to follow it but they chose not to accept the guidance.

3. Another benefit we get from this verse is that the “path” is of two types: one straight and all others crooked.

Whatever is in accordance with the truth, it is the straight path as Allah tells the prophet ( صلّى الله عليه وسلّم ) to say:

وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And this is my straight path so follow it and do not follow (other) paths for they will separate you away from his (Allah’s) path. [Sūrah al-An’ām, 6:153]

And anything that opposes the truth is a crooked path.

The Explanation of Verses 6 & 7  of Sooratul Faatiha

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

Ṣirāṭ al-ladhīna an’amta ‘alayhim
The path of those you bestowed grace upon

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ

ghayri al-Maghḍūbi ‘alayhim wa lā aḍ-Ḍālīn
Not of those who earned anger upon themselves, nor of those who are astray.

“The path of those you bestowed grace upon” (Ṣirāṭ al-ladhīna An’amta ‘alayhim):

This verse is connected to the previous verse and provides further clarification of “the straight path”.

“those you bestowed grace upon” (al-ladhīna an’amta ‘alayhim):

They are the same ones mentioned in the statement of Allah in another part of the Qur’an:

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ  وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا

And whoever obeys Allah and the messenger, then they will be with those Allah bestowed grace upon of the prophets, the truthful, the martyrs, and the righteous. And what excellent companions they are! [Sūrah an-Nisā, 4:69]

“Not of those who earned anger upon themselves” (ghayri al-Maghḍūbi ‘alayhim): Such as the followers of Judaism and anyone else who knows the truth yet refuses to act according to it.

“nor of those who are astray” (wa lā aḍ-Ḍālīn): Such as the Christians before the mission of the prophet ( صلّى الله عليه وسلّم ) began. It also refers to anyone who works contrary to the truth, choosing to remain ignorant of it.

Regarding the word “upon them” (‘alayhim), it has two acceptable recitations from the seven forms: one is with a (ḍammah) on the letter هُ (hā) making the reading عَلَيْهُم (‘alayhum) and the other reading is the common one with a (kasrah) on the هِ (hā) which is read as عَلَيْهِم (‘alayhim).

It is important to know that any different form of recitation that is not within the copies of the Qur’an that most people have, this different recitation, even though it is permissible, should not be read among common people who may not be aware of the different ways of reciting. This is due to three reasons:

1. Even the common people, although unaware of the different forms of recitation, consider this Qur’an to be something amazing and honorable. Their hearts are filled with its greatness and respect for it. If they began to hear it read sometimes one way and then other times a different way, then this may result in the Qur’an being lower with them from the high status it was once given. This is only because they are not aware of the various recitations and therefore cannot distinguish between them.

2. If someone recites with the different forms of recitation, he may be accused of making mistakes and not knowing how to recite. This is because he recites in a way that is unknown to most people. So, this reader, even though may be correct, is then spoken about in a negative way amongst the majority of the people.

3. Even if a common person gives someone reciting in a different way the benefit of the doubt and believes that he knows what he recites, then such a person may begin to blindly follow the one reciting in the various ways of reading. So, perhaps he, the common person, may then mistakenly recite a way different from any of the permissible ways believing it to be one of the seven allowable recitations of the Qur’an. This would then be a form of distortion and corruption. For this reason, ‘Alī (رضي الله عنه), one of the prophet’s companions, said, “Speak to people according to what they know, (otherwise) would you like that they (unknowingly) deny what Allah and his messenger say (because you confuse them)?” [Recorded by al-Bukhārī as notes to another ḥadīth (no. 127)]

And Ibn Mas’ūd ( رضي الله عنه ), another companion of Prophet Muhammad ( صلّى الله عليه وسلّم), said, “You will never speak to any people with something that they cannot comprehend except that it will become a Fitnah (negative trial or tribulation) for some of them.” [Recorded by Muslim (no. 14)]

And whenever ‘Umar Ibn al-Khaṭṭāb heard Hishām Ibn Ḥakīm recite a verse that he had never heard recited in that way before, he (‘Umar) dragged him to the prophet ( صلّى الله عليه وسلّم ) and informed him of this. The prophet ( صلّى الله عليه وسلّم ) said to Hishām:

اِقْرَأ

Recite.

When he finished reading, the prophet ( صلّى الله عليه وسلّم ) said:

هَكَذَا أُنْزِلَتْ

It was revealed in this way.

Then the prophet ( صلّى الله عليه وسلّم ) told ‘Umar to recite and afterwards again said:

هَكَذَا أُنْزِلَتْ

It was (also) revealed in this way.

[Recorded by al-Bukhārī (no. 4992) and Muslim (no. 818)]

The Qur’an was revealed in seven different dialects and the people used to recite in all of them until ‘Uthmān gathered the people together upon one common recitation because they were beginning to differ and dispute over each other’s recitations. He feared that the differences would become severe, dividing the people. So, he gathered them all together upon one recitation which was the dialect of the Quraysh tribe because the prophet ( صلّى الله عليه وسلّم ), upon whom the Qur’an was revealed, was sent from and among them. The other forms of recitation were somewhat forgotten by most people. So, if ‘Umar ( رضي الله عنه ) did what he did to another companion, then what about an ordinary person who hears you recite in a way different from the familiar copy of the Qur’an he has?

And thanks to Allah, the scholars have always been in agreement that it is not compulsory for people to recite in all the different permissible ways. If a person remains reciting upon one particular recitation, there is no problem with this. So, avoid problems and what could lead to them.

Points of Benefit of al-Fātiḥah, Verses 6 and 7:

1. From the benefits we gain from these two verses is the mentioning of specific descriptive details after a general description. This is from the verse, “Guide us to the straight path” – this is a general description and “The path of those you bestowed grace upon” is a more specific and detailed description of the path.

The benefit in mentioning something general and then afterwards more relevant details is that when a person hears of something general that could benefit him, he might eagerly anticipate more details and a clearer explanation. Then, after becoming aware of the detailed descriptions, he is ready to accept them and anxiously hopes to obtain what is mentioned.

Another benefit is the explanation that the people upon whom Allah has bestowed his favors and grace, they are the same ones who are upon the straight path as a result of this grace.

2. Another point we learn from this verse is that the blessing of guidance, with which some people have been favored, is directly from Allah alone; it is a pure favor from Allah.

3. From the verse, we understand that all of mankind is of either one of three categories: those upon whom Allah has bestowed his grace, those who have earned anger upon themselves, or those who are astray. Each of these categories has already been explained previously.

The ways leading away from the straight path are either ignorance or arrogant disobedience.The ones who were taken away from the straight path due to arrogance and disobedience, they are those who earned anger upon themselves and the head of this group are the followers of Judaism. The other group, those who have deviated from the straight path due to ignorance, they are any people who do not know the truth, the main ones among these being the Christians. However, this was their (the Christian’s) situation before the advent of the last prophet, Muhammad (صلّى الله عليه وسلّم). Now that the prophet’s mission has been established and completed, they have known the truth but in spite of that, opposed it. So, they and the Jews both have become the same – all of them are those who have earned anger upon themselves (if they do not repent and accept Allah’s religion).

4. These last two verses also illustrate the eloquence of the Qur’an in that the expression used to refer to those who have earned anger upon themselves, مَغْضُوْب (Maghḍūb), is in the Arabic form (according to Arabic morphology) known as the مَفْعُوْل (maf’ūl) – an Arabic conjugal form that indicates that the anger upon them has already begun and is continuously occurring from Allah and from his close allies.

5. Another point we learn from these verses is that the severest type of misguided group is placed first, then the next in severity. Allah mentioned those who earned anger upon themselves before those who are astray because the first are more severe in opposition to the truth than the ones astray and misguided. Opposing something while being fully aware of it is much harder to return from than opposing something simply because of being ignorant of it.

Posted from the article : Explaining Surah al-Fatihah – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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“Oh My servants, each of you is astray except those I have guided, so ask me for guidance and I will guide you” – Imam Ibn Rajab

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī.  In this article, part of the  twenty-fourth ḥadīth of that book explained.

The Explanation of:

يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلاّ مَنْ هَدَيْتُهُ، فَاسْتَهْدُوْنِي أَهْدِكُمْ. يَا عِبَادِي كُلُّكُمْ جَائِعٌ إِلاّ مَنْ أَطْعَمْتُهُ، فُاسْتَطْعِمُوْنِي أُطْعِمْكُمْ. يَا عِبَادِي كُلُّكُمْ عَارٍ إِلاّ مَنْ كَسَوْتُهُ، فَاسْتَكْسُوْنِي أُكْسُكُمْ

“Oh my servants, each of you is astray except those I have guided, so ask me for guidance and I will guide you. Oh my servants, each of you is hungry except those I have fed, so ask me for food and I will feed you. Oh my servants, each of you is naked except those I have clothed, so ask me for clothing and I will clothe you.”

This is an indication that all creatures are dependent upon Allah for their well-being and for protection from harm in all of their affairs whether religious or worldly. The servants of Allah possess nothing of these things themselves (without Allah’s assistance).

Whoever has not been graced with the bounties of guidance and sustenance will be deprived of them in this life. And whoever has not been graced by Allah’s forgiveness of his sins, his misdeeds will ruin him in the hereafter. Allah ( تَعَالى ) says:

مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

Whomever Allah guides is rightly-guided, but whomever he leaves astray, you will never find for him a protecting guide. [Sūrah al-Kahf, 18:17]

There are many similar examples in the Quran. All also says:

مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

Whatever Allah grants to people of mercy, none can withhold it; and whatever he withholds, none can release it thereafter. And he is the Mighty, the Wise. [Sūrah Fāṭir, 35:2]

And:

وَمَا مِن دَابَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا

And there is no creature on earth but that (dependent) upon Allah is its provision. [Sūrah Hūd, 11:6]

And Allah says, quoting the prayer of Adam (the prophet and first of mankind) and his wife (عَلَيْهِِمَا السَّلام) :

قَالا رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

They said, “Our lord, we have wronged ourselves, and if you do not forgive us and have mercy upon us, we will surely be among the losers.” [Sūrah al-A’rāf, 7:23]

And quoting Noah, the prophet and first messenger ( عَلَيْهِِ السَّلام ) , Allah says:

وَإِلاَّ تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ

“And unless you forgive me and have mercy upon me, I will be among the losers.” [Sūrah Hūd, 11:47]

Abraham ( عَلَيْهِِ السَّلام ), the prophet, messenger, and close friend of Allah, made reference to such affairs being dependent upon Allah as proof that nothing should be worshipped except Allah, and that anything else worshipped besides him is done in falsehood. Abraham said to his people:

قَالَ أَفَرَأَيْتُم مَّا كُنتُمْ تَعْبُدُونَ أَنتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ فَإِنَّهُمْ عَدُوٌّ لِّي إِلَّا رَبَّ الْعَالَمِينَ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

He said, “Then do you see what you have been worshipping, you and your forefather of old? They are enemies to me, except the lord of the worlds. And it is He who created me and who guides me, the one who feeds me and gives me drink. When I become sick, it is he who heals me, and he who will cause me to die then give me life again. It is he, I hope, will forgive me for my sins on the Day of Judgment. My lord, grant me authority and join me with the righteous.” [Sūrah al-Shu’arā, 26:75-83]

So the one who alone creates people, guides them, provides them with their sustenance, gives them life and death in this life and forgiveness of their sins in the hereafter—he alone deserves to be singled out as the only god, the only one deserving of worship, prayer and supplication, and humble submission. Allah ( عَزَّ وَجَلَّ ) says:

اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِن شُرَكَائِكُم مَّن يَفْعَلُ مِن ذَلِكُم مِّن شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

Allah is the one who created you, then provided for you, then will cause you to die and then will give you life. Are there any of your “partners” (you worship along with him) who does anything of that? Exalted is he and high above what they associate (in worship) with him. [Sūrah al-Rūm, 30:40]

And there are ḥadīth that show Allah loves for his servants to pray and ask for anything contributing to the well-being of their religion or worldly life such as food, drink, clothing, and similar things just as they would ask him for guidance and forgiveness. [22]

Yet some of the Salaf used to be ashamed before Allah to ask him anything of worldly affairs. But following the Sunnah is better and preferable.

As for the statement in the ḥadīth, “each of you is astray except those I have guided,” some people found this to be in contradiction to another ḥadīth in which the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) said:

يَقُوْلُ اللهُ عَزَّ وَجَلَّ : خَلَقْتُ عِبَادِي حُنَفَاءً) وَفِي رِوَايَةٍ : مُسْلِمِيْنَ( فَاجْتَالَتْهُمْ الشَّيَاطِيْنُ

Allah ( عَزَّ وَجَلَّ ) said, “I have created my servants inclining to believe in the truth (and in another narration: “as Muslims”) but the devils misled them.” [Recorded by Muslim (no. 2865]

But there is actually no contradiction here. Allah created all the children of Adam with an innate nature to accept (the monotheism of) Islam, to be more inclined toward it as opposed to any other belief, and to be predisposed and prepared with the capacity for accepting it. However, a servant must still take the action to learn Islam; without actually learning about it, he is ignorant, knowing nothing of it just as Allah ( عَزَّ وَجَلَّ ) says:

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لا تَعْلَمُونَ شَيْئًا

And Allah has brought you out of your mothers’ wombs not knowing anything.[Sūrah al-Naḥl, 16:78]

And he said to his prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ):

وَوَجَدَكَ ضَالاًّ فَهَدَى

And he found you lost but he guided you. [Sūrah al-Ḍuḥá, 93:7]

The preceding verse means that he found you while you had no knowledge of the book (the Quran) and wisdom (the Sunnah) as He ( تَعَالى ) says:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلا الإِيمَاَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا

And thus we have revealed to you an inspiration by our command. You neither knew what the book was nor faith, but we have (now) made it a light by which we guide whomever we will of our servants. [Sūrah al-Shūrá, 45:52]

So people are born with a natural inclination to accept and believe in truth. If Allah then guides them then that is the reason they know guidance and become guided in action after they were guided at birth with the inclination and capacity to accept truth and guidance. But for whomever Allah has abandoned, he will be destined to learn from those who would teach him beliefs that would change his natural disposition. This is similar to the statement of the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) :

كُلِّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ

Every newborn is born upon the natural disposition, but his parents may then raise him as a Jew, as a Christian, or as a Zoroastrian.

[Recorded by al-Bukhārī (no. 1358) and Muslim (no. 2658)]

As for a believer asking Allah for guidance, guidance is of two types:

General Guidance: This type is the guidance to Islam, faith and this occurs only with believers.

Specific Guidance: This second type is the guidance to knowing the details of faith and belief of Islam and Allah’s assistance in acting in accordance with those details. Every believer needs this type of guidance night and day. And this is why Allah instructs his worshippers to recite in every prayer:

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path. [Sūrah al-Fātiḥah, 1:5]

And the prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) used to say in one of his nighttime supplications:

اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ  مُسْتَقِيمٍ

Guide me, in matters that are inconsistent with the truth, by your permission. You certainly guide whomever you will to a straight path. [Recorded by Muslim (no. 770)]

Similarly, the one who sneezes to which another replies, “May Allah have mercy on you,” should say, “May Allah guide you,” as has been narrated in the Sunnah.[30] And although some scholars (of the past) of Iraq rejected this under the assumption that one does not need to ask for guidance for a Muslim, most scholars differ with them by following the Sunnah in this matter.

Regarding this specific guidance, the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) also instructed ‘Alī to ask Allah for correctness and guidance.[31] And he ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) instructed al-Ḥasan to say in the supplication during the Witr Prayer:

اللَّهُمَّا اْهْدِنِي فِيْمَنْ هَدَيْتَ

Allah, guide me with those you have guided.[32]

Foot Notes:

[22] As some examples of such ḥadīth, the prophet ( صلّى الله عليه وسلّم ) said:

إِنَّهُ مَنْ لَمْ يَسْأَلِ اللهَ تَعَالى يَغْضَبْ عَلَيْهِ

Indeed, whoever does not ask Allah ( تَعَالى ), he becomes angry with him.

[Recorded in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 2686) and “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3085) by al-Albānī]

And he ( صلّى الله عليه وسلّم ) said:

أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ الدُّعَاءِ

The most deficient of people is he who fails to supplicate. [Recorded in “Silsilah al-Aḥādīth al-Ṣaḥīḥah” (no. 601) by al-Albānī]

And the prophet ( صلّى الله عليه وسلّم ) also instructed:

سَلُوْا اللهَ كُلَّ شَيْءٍ حَتَّى الشِّسْع، فَإِنَّ اللهَ عَزَّ وَجَلَّ إِنْ لَمْ يُيَسِّرْهُ لَمْ يَتَيَسَّر

Ask Allah for everything, even for a shoe strap. For if Allah ( عَزَّ وَجَلَّ ) did not make such a thing easy, it would certainly not be easy.

[See al-Albānī’s statements about no. 21 of his “Silsilah al-Aḥādīth al-Ḍaī’fah”]

And he ( صلّى الله عليه وسلّم ) said:

لَيْسَ شَيْءٌ أَكْرَمُ عَلَى اللهِ تَعَالَى مِنَ الدُّعَاءِ

There is nothing more honorable to Allah ( تَعَالى ) than supplication.

[Recorded in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 2684) and “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3087) by al-Albānī]

[30] See “Ṣaḥīḥ al-Wābil al-Sayyib” (pgs. 237-238).

[31] In a ḥadīth, recorded by Muslim (no. 2725), ‘Alī ( رَضِيَ اللهُ عَنْهُ ) said: The prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) instructed me:

قُل : اللَّهُمَّ اهْدِنِي وَسَدِّدْنِي وَاذْكُرْ بِالْهُدَى هِدَايَتَكَ الطَّرِيقَ وَبِالسَّدَادِ سَدَادَ السَّهْمِ

Say, “Allah, guide me and correct me,” intending thereby with “your guidance,” the guidance of (a traveler on) a path, and with “correctness,” the straightness of an arrow.

[32] This ḥadīth is recorded by Abū Dāwūd (no. 1425) and al-Albānī said it is authentic in “Saḥīḥ Sunan Abī Dāwood” (no. 1263). It is also recorded by al-Tirmidhī (no. 464), al-Nasāī (3/248), and Ibn Mājah (no. 1178). Ahmad Shākir also said it is authentic in his notes of “Sunan al-Tirmidhī.”

The full Qunūt supplication is:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ ، وَعَافِنِي فِيمَنْ عَافَيْتَ ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ ، وَقِنِي شَرَّ مَا قَضَيْتَ ، إِنَّكَ تَقْضِي وَلا يُقْضَى عَلَيْكَ ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ ، وَلا يَعِزُّ مَنْ عَادَيْتَ ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

Oh Allah, guide me with those you have guided. Heal me with those you have healed. Care for me with those you have cared for. Bless me in what you have given, and protect me from the evil of what you have decreed. Indeed, you decree while no one decrees against you. Whomever you show loyalty towards will never be humiliated, and whomever you show enmity towards will never be honored. Blessed are you, our lord, and you are exalted far above (any weakness).

Posted from the article : The Forbiddance of Oppression –  Ibn Rajab al-Ḥanbalī rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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The Religion of Islam is appropriate for every time, place, and condition – Shaykh Uthaymeen

Bismillaah

Allah says:

لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ

For whoever wills among you to take the straight path (Surah al-Takwir Verse 28)

Here, the Arabic noun for the verb used is اِسْتِقَامَة (istiqāmah) which means “moderation.” And there is nothing more moderate or just than the justice found within Allah’s legislated religion. Previous legislations were suitable for earlier nations, appropriate for their time, place, and circumstances. Likewise, after the mission of the messenger Muhammad ( صلّى الله عليه وسلّم ), the legislation he brought is suitable and applicable to those to whom he was sent – everyone from the beginning of his mission until the end of this world.

There is a well-known saying in our religion: The religion of Islam is suitable and ensures the well-being of every time, place, and circumstance. When people stick to it, Allah corrects the affairs of creation.

Consider that a person is instructed to pray standing. If he is unable to stand, then sitting, and if unable to sit, he may pray lying down. In this way, the religion is suitable and easily applied—and progressive—according to the circumstances of each individual. This religion is appropriate for every time, place, and condition. Similarly, someone who washes for prayer may use water if he is able or has it. Otherwise, he may use clean sand or even pray without washing at all. This is because Allah’s religious legislation, all of it, is based on moderation and justice. There is no unfairness, discrimination, oppression, strictness or hardship in it. For this reason, Allah refers to it as “ the straight path ” .

The opposite of this istiqāmah, this moderation or “straightness,” is deviation – deviation to the side of extremism and intolerance or deviation to the side of negligence and slackness. So people follow three different paths regarding the religion of Allah: 1) the path of extremism, intolerance, or extravagance; 2) the path of negligence and carelessness, and 3) the path of moderation between the two extremes. This third path is the ” the straight path ” , the praiseworthy manner of following the religion of Allah.

As for the first and second paths, extremism and negligence, both lead to destruction. They destroy their followers with excessiveness or negligence. For example, the prophet ( صلّى الله عليه وسلّم ) forbade people from going to the extreme of intolerance and harshness; he said:

هَلَكَ الْمُتَنَطِّعُونَ ، هَلَكَ الْمُتَنَطِّعُونَ ، هَلَكَ الْمُتَنَطِّعُونَ

The harsh ones are destroyed, the harsh ones are destroyed, the harsh ones are destroyed.[54]

Harshness brings about hardship and causes people to leave the religion of Allah ( عزّ وجلّ ). The other extreme, that of negligence and carelessness, has also been criticized. Allah says, describing the hypocrites:

وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

And when they stand up for prayer, they stand with laziness and (only) to be seen of men, and they do not remember Allah but little. [Sūrah al-Nisā, 4:142]

The religion of Allah is one of moderation, between extremism and negligence, and this is why Allah says:

“For whoever wills among you to take the straight path”.

Whoever wills to take this path, let him not deviate right or left. He should constantly remain straight on his religion.

As for this “straightness” as it relates to behaving with the creator—which is to worship him alone—it also relates to one’s behavior with his creation. So your character toward people should be between these two extremes. Neither be harsh, intolerant, and overly strict; nor be careless, or behave as inferior or feeble. Rather, behave with seriousness though with leniency toward others.

Some scholars used to advise judges to be lenient yet without weakness, strong yet without harshness. One’s leniency and gentleness should not lead him to become weak, yet one’s strength should not lead him to behave harshly with others. Instead, a person should be lenient but not weak, strong without harshness so that he achieves moderation in all his affairs. You find some people always acting rough, inflexible, or confrontational as if he is above everyone else. This is wrong. Others you see them among people as if they were worthless, so humble that they belittle themselves. They behave totally indifferent or as if they have no dignity. This is also wrong.

People should be between the two extremes as was the guidance and character of the prophet ( صلّى الله عليه وسلّم ). He was tough in situations which called for that, gentle when gentleness was appropriate. So we should try to behave with others with seriousness and determination yet also with leniency and mercy.

Footnotes:

[54] Collected by Muslim. Imam al-Nawawī, in his explanation of Ṣaḥīḥ Muslim, explained the Arabic word in the ḥadīth المُتَنَطِّعُوْن (al-Mutanaṭṭi’ūn), to mean, “The extremists who go beyond the limits in their statements and actions.” In another ḥadīth collected by Muslim, the prophet ( صلّى الله عليه وسلّم ) said:

إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ ، وَيُعْطِي عَلَى الرِّفْقِ مَا لا يُعْطِي عَلَى الْعُنْفِ

Indeed, Allah is gentle and loves gentleness. He gives due to gentleness that which he does not give due to harshness.

Source:  Explaining Sūrah al-Takwīr – Shaykh Uthaymeen | Translated by Abu az-Zubayr Harrison

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The Issue of Freewill & Allaah’s statement “You do not will unless Allah wills” – Shaykh Uthaymeen

Bismillaah

لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ

For whoever wills among you to take the straight path (Surah al-Takwir Verse 28)

For whoever wills” is connected to what came before it, “It is only a reminder to the worlds, for whoever among you wills to take the straight path“. As for those who choose not to take the straight path, they neither accept the reminder, nor do they gain any benefit from it. Allah says about those who do accept the reminder:

إِنَّ فِي ذَلِكَ لَذِكْر َ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

In that is surely a reminder for whoever has a heart or listens while he is heedful. [Sūrah Qāf, 50:37]

For anyone who does not want to take this straight path, there is no way to benefit such a person with this Qur’an.

The Issue of Freewill:

Here is a question: Do people actually have freewill to do as they choose? Yes, people have the freedom to choose as they will. Allah (عزّ وجل) has allowed each person the freedom of choice and freewill; if he wants, he does something, if not he does not do it.

If this were not the case—if people had no freewill—then anyone to whom the messengers were sent would have an excuse against Allah to plead (because they disbelieved): “We had no choice in the matter.”

So yes, people certainly have the freedom to act on their choices. Each individual knows that if he decides, for example, to visit Mecca, Medina, or some other place, it is by his choice. Anytime a person makes a choice, it is by his own decision. He neither feels others force his choice on him or force him to prefer one thing over another.

Similarly, if an individual chooses to obey Allah, it is by his own choice. And should someone choose to commit a sin, it is also by his own choice. So people do have freewill yet we know with total certainty that people will never “will,” or actually make something happen (including his own actions), unless Allah has willed it to happen before it happens. For this reason, after “For whoever wills among you to take the straight path” Allah then clarifies: “And you do not will unless Allah wills“.

We do not will for anything to happen unless Allah has already allowed it to happen. So when anything happens, we know Allah has obviously allowed it to take place. If Allah had not allowed it to happen, we could not have willed it to occur ourselves as Allah  (تعالى) says:

وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَكِنِ اخْتَلَفُوا فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ ۖ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا

If Allah had willed, those (generations) succeeding them would not have fought each other after the clear proofs had come to them. But they differed, so some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other. [Sūrah al-Baqarah, 2:253]

So after we have done anything, we know we chose to do it based on our will and choice, but we also know that this occurred by the will of Allah (عزّ وجل), If he had not willed it, we would not have accomplished it.

Now we come to another question: Based on the points above, we then have an excuse to commit sins because whatever happens, Allah allows it and has willed it. We say no, we have no justification for sinning because we have no way of knowing whether Allah has willed something or not until after we have done the deed – after we have chosen to do it. We cannot say, “Allah has willed this for me,” until the sin has already taken place. So once the sin does take place, once it is committed, why was it committed? Because of our freewill and our choice to do it. Therefore, sinners have no justification or excuse before Allah. He nullifies this claim by saying:

سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلا آبَاؤُنَا وَلا حَرَّمْنَا مِن شَيْءٍ ۖ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّى ذَاقُوا بَأْسَنَا 

Those who associated others (in worship) with Allah will say, “If Allah had willed, we would not have associated partners with him, nor would our fathers, and we would not have forbidden anything (against his will).” Likewise, those before them denied until they tasted our punishment. [Sūrah al-An’ām, 6:148]

If they had any justification for making their Shirk (worshipping others with Allah), then they would not have been punished by Allah; they would have been spared the punishment. But they had no right or excuse to worship others, so they were punished. As another example, consider that if someone were informed about a land, safe and peaceful, with sufficient provision and affluence for everyone, everywhere and with successful commerce and a strong economy not found in another land. At the same time, the person is also told of a land where people constantly fear for their lives, live in chaos, having no reliable economy, no law and order, no guaranteed safety for anyone. To which land would he choose to travel? Of course, he travels to the first land and he does not imagine someone, somewhere has forced him to make his decision. He chose the first land based on his own determination and freewill.

We have before us now a similar choice: a path to good and a path leading to evil. Allah has already clearly simplified the two for us: this is the path to Paradise, this one to Hell.

In addition, he explained some of what is waiting for us in Paradise of blessings and enjoyment and some punishments that await us in the fire. Which path do we take? Clearly, we would choose the path to Paradise just like we would choose to move to the peaceful land over the land in turmoil. Had we chosen the path to the fire, we alone would have justifiably been to blame. We would have made the worst, most foolish choice just as if we had decided to move to the land of fear and instability. Everyone would understandably hold us responsible for our own choice.

Therefore, in Allah’s statement “For whoever wills among you“, he confirms that each individual has the choice and will to decide his actions; he has freewill. Still, we know that even before we do or will anything, once it has happened, we know full well that Allah willed it to happen. Otherwise, it would not have occurred.

Many times, people become determined to do something, yet at the last minute they find themselves unable to do it for whatever reason. This is because Allah did not will such an action to take place. For example, we may decide to go to the mosque to attend a lecture, yet on our way there, we may then remember we have some other obligations which prevent us from attending.

As a final example, it is said that a common Bedouin, knowing little about the details of religion, was asked, “How do you know you have a Lord?” he answered, “By unfulfilled determination and changes in plans.” In other words, a person may be fully determined to do something, completely resolved and able to do it. Yet, something totally contradictory to his intentions occurs. Who changed his resolve? He does not think someone made him prefer something over his original decision. Instead, Allah simply did not will it to happen.

Similarly, a person may plan to do something and sets out to accomplish his plans, but he then finds within himself some reason not to carry out his plans. It may be something physically preventing him or simply a change of mind; he decides to do something else instead. All of this is from Allah (عزّ وجل).

Source : Explaining Sūrah al-Takwīr  – Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn. Translated by Abu az-Zubayr Harrison

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Explaining Sūrah al-Takwīr – Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

Bismillaah

Title: Explaining Sūrah al-Takwīr
Original Title: تفسير جزء عمّ
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Click on the below link to read or download the full article PDF:

Explaining Surah al-Takwir – Shaykh Uthaymeen [PDF] [45 Pages]

The following posts are extracted from this e-book:

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When does the first hour of the Friday prayer begin? – Shaykh Uthaymeen

Bismillaah

Q.316. When does the first hour of the Friday prayer begin?

A. The hours which the Messenger (صلّى الله عليه و سلّم) has mentioned are five in number; he said:

Whoever bathed on Friday, performing the Ghusl of major ritual impurity (Janabah), then went (to the Masjid) in the first hour, he is like one who offers a camel as a sacrifice, and he who comes at the second hour is like one who offers a cow, and he who comes at the third hour is like one who offers a ram with horns, and he who comes at the fourth hour is like one who offers a hen, and he who comes at the fifth hour is like one who offers an egg.” [01]

So, he has divided the time from sunrise until the arrival of the Imam into five parts. Each part might be equivalent to the well known hour (i.e. 60 minutes), or the hour might be more or less, because the time changes, so the hours are five between the sunrise and the arrival of the Imam for the prayer. It begins from sunrise, although it has been said that it is from the start of Fajr, but the former is more likely, because before sunrise is the time for the Fajr prayer.

[01] Reported by Al-Bukhari in the Book of the Friday Prayer, in the Chapter: The Virtue of the Friday Prayer (881); and by Muslim in the Book of the Friday Prayer, in the Chapter: Perfume and Siwak on Friday (850).

Source: Fatwa Arkanul Islam, Volume 2 – Shaykh Uthaymeen, Dar-us-Salam English Publication

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“al-Ḥamdu lillāhi Rabbil-‘Ālamīn” – Explained by Shaykh Uthaymeen

Bismillaah

The Explanation of Verse 1 of Sooratul Faatiha

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

(al-Ḥamdu lillāhi Rabbil-‘Ālamīn)
All praise and thanks are for Allah, the lord of all creations.

“All praise and thanks” (al-Ḥamd): This word الْحَمْدُ (al-Ḥamd) is used only to describe someone, out of love and honor, with complete perfection of self, attributes, and actions. So, Allah is perfect in his self, his attributes, and his actions. This praising, however, must be with a condition, it must be made with love and honor. The people of knowledge say that simply describing someone with perfection yet not out of real love and honor for the praised one is not called حَمْدُ (Ḥamd). Rather, in that case it would only be called مَدْح (Madḥ) (a lesser degree of praise or admiration). Therefore, this (second) type of praising occurs often from people while they may not really love the one they are praising. Often, they only want to gain something from them. For example, some poets stand before their government leaders and recite poetry of amazing praiseworthy descriptions of them yet void of any real love for them. The poets’ love is for the wealth they are given or they do this out of fear of the leaders. On the contrary, our praise for our lord is a form of praise out of love and honor. So, “All praise and thanks” is to praise the one described with total perfection out of love and honor for him.

The ال (al-) in الْحَمْدُ (al-Ḥamd) is inclusive, meaning that it includes all forms of praise and thanks.

“are for Allah” (lillāhi): The لِ (li) is to show possession and a sense of deserving. The name “Allah” is the proper name of our lord ( عزّ وجلّ ) and no one else is given this name; it means the one god that is worshipped out of love and honor.

“the lord” (Rabb): The word “lord” here includes three main descriptions: the creator, the owner, and the controller of all affairs. So, he is the creator of all that exists, the owner of all that exists, and the controller of everything.

“of all creations” (al-‘Ālamīn): As for the word “‘Ālamīn”, the scholars say it refers to anything and everything other than Allah. Everything else besides Allah is described with this word because the very existence of everything is a sign or indication (in Arabic: Ālam) that they have a creator (سبحانه وتعالى) In every form of creation there is a sign indicating the existence of its creator, his capability, wisdom, mercy, power, and the rest of his attributes of lordship.

Points of Benefit of al-Fātiḥah, Verse 1:

1. One of the beneficial points we gain from this verse is the affirmation of praise of perfection to Allah ( عزّ وجلّ ). This is shown by the “al-” in the word “al-Ḥamd” because this definite article in Arabic grammar is inclusive to include all forms or praise and gratitude.

2. It also shows that Allah alone deserves all forms of praise and gratitude. For this reason, the prophet ( صلّى الله عليه وسلّم ) used to say whenever something happened he was happy with:

الحَمْدُ للهِ الَّذِي بِنِعْمَتِهِ تُتِمُّ الصَّالِحَات

All praise and thanks are for Allah by whose favor righteous deeds are fulfilled.

And he would say when if something did not please him:

الحَمْدُ للهِ عَلَى كُلِّ حَالٍ

All praise and thanks are for Allah in all situations.[18]

3. Another point of benefit from the verse is the description of Allah with his sole right to worship first before describing him with his lordship. This is either indicated because the name “Allah” is his proper name, specific to him and the source of all the rest of His names; or it is due to the fact that the people the messengers were sent to used to only deny Allah’s sole right to worship. Most of the people did not deny Allah’s lordship (that he is the creator, owner, and controller of everything).

4. This verse also proves Allah’s complete lordship over all of the creations due to his statement: “The lord of all creations.”

Footnotes:

[18] Recorded by Ibn Mājah (no. 3803) and al-Ḥākim in his “Mustadrak” (1/449) and he said, “This ḥadīth has an authentic chain of narrators.” adh-Dhahabī agreed with him. The famous ḥadīth scholar, al-Albānī, said it is “ḥasan” in “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3066).

Posted from the article : Explaining Surah al-Fatihah – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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“Whoever conceals (the faults of) a Muslim, Allah will conceal him in this life and the hereafter” – Imam Ibn Rajab

Bismillaah

The Explanation of:

وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ

“Whoever conceals (the faults of) a Muslim, Allah will conceal him in this life and the hereafter.”

This is another point that is emphasized by other texts with similar meanings. Ibn Mājah recorded a ḥadīth from Ibn ‘Abbās ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ سَتَرَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ سَتَرَ اللَّهُ عَوْرَتَهُ يَوْمَ الْقِيَامَةِ ، وَمَنْ كَشَفَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ كَشَفَ اللَّهُ عَوْرَتَهُ حَتَّى يَفْضَحَهُ بِهَا فِي بَيْتِهِ

Whoever conceals the faults of his Muslim brother, Allah will conceal his faults on the Day of Resurrection. And whoever exposes the faults of his Muslim brother, Allah will expose his faults even by revealing those he committed in (the privacy of) his home.[22]

It is reported that some of the Salaf said something similar:

I have met people having no shameful faults but they began to mention the faults of others, so the people began discovering their faults. And I met people who had faults, yet they used to conceal other people’s faults, so their own faults were forgotten.

The ḥadīth of Abū Barzah ( رضي الله عنه ) also supports this in that the prophet ( صلّى الله عليه وسلّم ) said:

يَا مَعْشَرَ مَنْ آمَنَ بِلِسَانِهِ وَلَمْ يَدْخُلْ الإِيمَانُ قَلْبَهُ ، لا تَغْتَابُوا الْمُسْلِمِينَ وَلا تَتَّبِعُوا عَوْرَاتِهِمْ ، فَإِنَّهُ مَنْ اتَّبَعَ عَوْرَاتِهِمْ يَتَّبِعُ اللَّهُ عَوْرَتَهُ ، وَمَنْ يَتَّبِعْ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ فِي بَيْتِهِ

Oh you who have believed with your tongues but faith has not yet entered your hearts, do not back-bite Muslims. Do not seek to discover their faults, for whoever seeks after their faults, Allah will seek his faults. And if Allah seeks after someone’s faults, he will expose him for even (what he committed) in his home. [23]

Imam al-Tirmidhī collected a ḥadīth with a similar meaning from Ibn ‘Umar ( رضي الله عنه ) [24]

And know that people or are two types in this regard:

1. People whose faults are not know to others in that they may have committed them in private but nothing of their sins is known. If they make a mistake or sin, it is not permissible to reveal or expose it or even speak about it. That would be the forbidden type of back-biting that has been condemned in the texts. Regarding this, Allah (عزّ وجلّ) said:

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ

Indeed, those who like that immorality should be spread and publicized among those who believe, there will be for them a painful punishment in this world and in the hereafter.[25]

This spreading and publicizing of such immorality from a believer could be regarding something the person actually did or something he is wrongly accused of, being innocent of it, such as the case with the famous story of the lie against ‘Āishah, the wife of the prophet (صلّى الله عليه و سلّم).

Some righteous officials used to instruct those who enjoin good upon people saying, “Try to conceal the sinners, for publicizing their sins is a means of showing the faults of the people of Islam, and the most important thing is to conceal people’s faults.”

Likewise, if a remorseful person comes repenting and admitting his crime, he is not to be exposed or inquired about. Rather, he is ordered to return and conceal his affair as the prophet ( صلّى الله عليه وسلّم ) instructed Mā’iz and a Ghāmīdee woman. [26]

He ( صلّى الله عليه وسلّم ) also did not inquire into the affair of the one who came to him saying, “I transgressed the prescribed limit, so establish the punishment upon me.” [27]

In the same way, if such a person were to be taken to account for his crime yet the news of which had not reached the leader, then intercession should be made on his part so that he would not inform the leader.

Similarly, there has come a ḥadīth in which the prophet ( صلّى الله عليه وسلّم ) said:

أَقِيلُوا ذَوِي الْهَيْئَاتِ عَثَرَاتِهِمْ إِلاّ الْحُدُودَ

Pardon those of prestigious character of their faults except the prescribed punishments. [28]

2. The second type of people with respect to sins is those who are well-known for their sins, those who openly and publicly commit them. They themselves are neither concerned at all with the sins they commit, nor with what people say about them. These are the wicked ones who openly display their crimes. Such people do not have the honor of others refraining from back-biting them as has been reported from al-Ḥasan al-Baṣrī and others. Regarding such people, there is no problem with inquiring about their affairs in order to establish the prescribed rulings against them. Some of our companions have explicitly stated this, using as evidence the statement of the prophet ( صلّى الله عليه وسلّم ) to Unays ( رضي الله عنه ):

وَاغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هَذَا فَإِنْ اعْتَرَفَتْ فَارْجُمْهَا

Go in the morning, Unays, to the wife of this man (she was accused of adultery) and if she confesses, stone her.[29]

Also, regarding this type of people, intercession is not to be made on their behalf when taken to account even if the news has not reached the leader. Rather, they are left to have the prescribed penalties pronounced upon them so that their crime is known as a deterrent to others like them.

Imam Mālik said:

Whoever is not known for harming the people, yet may have made some errors or mistakes, then there is no problem with interceding and pleading on his behalf as long as his crimes have not already been conveyed to the leader. As for those who are known for their evil and corruption, I do not like that anyone should intercede or argue on their behalf. Rather they are left to have the sentences carried out upon them.

Ibn al-Mundhir and others have also reported this.

Imam Aḥmad also disliked that crimes should be raised up to the attention of the authorities in every circumstance because often they would not carry out the prescribed punishments as they should. For this he said, “If you know that the ruling will be (correctly) pronounced upon a person, then raise the matter (to the attention of the leaders).” It was mentioned that some people beat a man (as a punishment for a crime) until he died, while killing him was not permissible. If only the person would have repented from the time he committed the offense, it would have been better for him in that he repents for something between him and Allah, thereby concealing his own sin. As for his second offense, some people are of the opinion he should do the same—he should not disclose it. Still, others have said that even upon the first offense, a person should come to the leader and confess against himself in what requires a prescribed punishment so that he may be purified (of his crime).

Footnotes:

[22] Authentic: Recorded by Ibn Mājah (no. 2546) and al-Albānī said it is authentic in “Ṣaḥīḥ Sunan Ibn Mājah” (no. 2063).

[23] Authentic: Recorded by Abū Dāwūd (no. 4880) and Imam Aḥmad. al-Albānī said it is authentic (Hasan Ṣaḥīḥ) in “Ṣaḥīḥ Sunan Abī Dāwūd” (no. 4083).

[24] The ḥadīth collected by al-Tirmidhī (no. 2032) that Ibn Rajab is referring to is:

يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَلَمْ يُفْضِ الإِيمَانُ إِلَى قَلْبِهِ، لا تُؤْذُوا الْمُسْلِمِينَ وَلا تُعَيِّرُوهُمْ وَلا تَتَّبِعُوا عَوْرَاتِهِمْ، فَإِنَّهُ  مَنْ تَتَبَّعَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ تَتَبَّعَ اللَّهُ عَوْرَتَهُ، وَمَنْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ وَلَوْ فِي جَوْفِ رَحْلِهِ

Oh you who have accepted Islam with their tongue yet faith has not reached your hearts, do not harm Muslims. Do not humiliate them, and do not seek to discover their faults. Whoever seeks after the faults of his Muslim brother, Allah will certainly seek his faults. And if Allah seeks his faults, he will expose him even if he were in the innermost privacy of his own home.

al-Albānī said this narration is authentic in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 1655).

[25] Sūrah al-Nūr, 24:19.

[26] Authentic: This is a reference to the story in which the prophet ( صلّى الله عليه وسلّم ) repeatedly refused to carry out the prescribed punishment upon a companion and kept asking for excuses for him. The ḥadīth is recorded by Muslim (no. 1695) from Sulaymān Ibn Buraydah who narrated from his father who said: Mā’iz Ibn Maalik ( رضي الله عنه ) came to the prophet ( صلّى الله عليه وسلّم ) and said, “Oh messenger of Allah, purify me (by establishing the prescribed punishment upon me).” He ( صلّى الله عليه وسلّم ) replied:

وَيْحَكَ ارْجِعْ فَاسْتَغْفِرْ اللَّهَ وَتُبْ إِلَيْهِ

Woe to you. Seek forgiveness from Allah and repent to him.

He then returned and later came back and said the same thing to which the prophet ( صلّى الله عليه وسلّم ) kept saying:

وَيْحَكَ ارْجِعْ فَاسْتَغْفِرْ اللَّهَ وَتُبْ إِلَيْهِ

Woe to you. Seek forgiveness from Allah and repent to him.

On the fourth time, he ( صلّى الله عليه وسلّم ) asked him:

 فِيمَ أُطَهِّرُكَ 

For what should I purify you?

Mā’iz said, “For committing adultery.” So Allah’s messenger ( صلّى الله عليه وسلّم ) asked (others about the man):

أَبِهِ جُنُونٌ 

Is there madness in him?

After being informed that the man is not crazy. He ( صلّى الله عليه وسلّم ) further asked:

أَشَرِبَ خَمْرًا 

Did he drink alcohol?

A man stood up to him but did not find the smell of alcohol from him. Allah’s messenger ( صلّى الله عليه وسلّم ) asked him:

 أَزَنَيْتَ 

Did you (really) commit adultery?

He replied, “Yes.” He ( صلّى الله عليه وسلّم ) then instructed that he be stoned. So, the people differed amongst themselves about him into two groups: one saying, “He is ruined! His deeds are lost.” and another group saying, “What repentance could be better than the repentance of Mā’iz? He came (willingly) to the prophet ( صلّى الله عليه وسلّم ), put his hand in his hand, and said, ‘Kill me by the stone.’” So they remained in that state for two or three days. Then the messenger of Allah ( صلّى الله عليه وسلّم )  came while they were sitting, greeted them and sat. He said:

اسْتَغْفِرُوا لِمَاعِزِ بْنِ مَالِكٍ

Ask for forgiveness for Mā’iz Ibn Mālik.

So they said, “May Allah forgive Mā’iz Ibn Mālik.” Allah’s messenger ( صلّى الله عليه وسلّم ) then said:

لَقَدْ تَابَ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ أُمَّةٍ لَوَسِعَتْهُمْ 

He repented with such repentance that if it were divided among the entire nation, it would encompass them all.

The prophet ( صلّى الله عليه وسلّم ) did similarly with the pregnant woman who also came to confess committing adultery with Mā’iz.

[27] Authentic: This story was narrated in the ḥadīth collected by al-Bukhārī (no. 6823), Muslim (no. 2764), and Abū Dāwūd (no. 4381). Anas Ibn Mālik ( رضي الله عنه ) said:

I was with Allah’s messenger ( صلّى الله عليه وسلّم ) when a man came to him and said, “Oh messenger of Allah, I have transgressed the limit, so establish the punishment upon me.” Yet he ( صلّى الله عليه وسلّم ) did not ask about him (his crime). The prayer time came and he prayed with the prophet ( صلّى الله عليه وسلّم ). When the he ( صلّى الله عليه وسلّم ) finished the prayer, the man stood and again said, “Oh messenger of Allah, indeed I transgressed the limit so establish the book of Allah upon me.” He صلّى الله عليه وسلّم ) ) replied:

أَلَيْسَ قَدْ صَلَّيْتَ مَعَنَا 

Did you not pray with us?

He answered, “Yes.” He ( صلّى الله عليه وسلّم ) then told him:

فَإِنَّ اللَّهَ قَدْ غَفَرَ لَكَ ذَنْبَكَ أَوْ قَالَ حَدَّكَ 

Then indeed Allah has forgiven your sin (or he said:) your (transgression of the) prescribed law.

[28] Authentic: Recorded by Abū Dāwūd (no. 4375) and al-Albānī declared it to be authentic in “Ṣaḥīḥ Sunan Abī Dāwūd” (no. 3679).

[29] Authentic: Recorded by al-Bukhārī (no. 2315), Muslim (no. 1698), al-Tirmidhī (no. 1433), and Ibn Mājah (no. 2549).

Posted from: Relieving a Believers Hardships – Ibn Rajab al-Hanbali. Translated by Abu az-Zubayr Harrison authentic-translations.com.  From Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” an explanation of the forty-two famous ḥadīth collected by Imam al-Nawawi. The part of the ḥadīth explained in this article is the thirty-sixth one. “Whoever relieves a believer of a hardship of this life, Allah will relieve from him a  hardship of the Day of Resurrection…”

The Nature of this Life And A Believer’s perspective in it – Selected Ḥadīth of Raqāiq

Bismillaah

The Nature of this Life
And a Believer’s perspective in it

Selected Ḥadīth of Raqāiq from Silsilah al-Aḥādīth al-Ṣaḥīḥah
Collected by: Muḥammad Nāṣir al-Dīn al-Albānī1

The ḥadīth in this article are from al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah collection. They are among several ḥadīth on the subject matter of Raqāiq, or heart-softening narrations. All ḥadīth here are considered authentic or reliable (or Ḥasan, Marfū’ etc.) by al-Albānī.

TABLE OF CONTENTS

ḤADĪTH 1: “Oh Muhammad, live how you like for you will certainly die.”
ḤADĪTH 2: “Do you know what a bankrupt person is?”
ḤADĪTH 3: “Beware of oppression because oppression will be darkness on the Day of Resurrection.”
ḤADĪTH 4: “Construct between yourself and the fire a barrier even with half a date.”
ḤADĪTH 5: “When Allah wants good for a servant, He hastens his punishment in this life.”
ḤADĪTH 6: “When Allah wants good for a servant, He makes others pleased with him.”
ḤADĪTH 7: “If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj.”
ḤADĪTH 8: “(It will be) when you see people being unconcerned about their…”
ḤADĪTH 9: “Whenever you make a sin, follow it up with a good deed which will erase it.”
ḤADĪTH 10: “Four things, if they are within you then nothing you missed in life will harm you…”
ḤADĪTH 11: “Guarantee me six things and I will guarantee you Paradise…”
ḤADĪTH 12: “Should I tell you who the best among you are?.”
ḤADĪTH 13: “Oh Allah, give me life as a poor person, give me death as a poor person…”
ḤADĪTH 14: “Allah (تبارك وتعالى) tests his worshipper with what He has given him.”
ḤADĪTH 15: “Allah says, ‘Oh son of Adam, free your time for My worship…’”
ḤADĪTH 16: “One of the first things for which a worshipper will be called to account…”
ḤADĪTH 17: “Some of the worst people of my nation are those who are nourished with all kinds of blessings…”
ḤADĪTH 18: “There are certainly some people who act as keys to good, locks to evil….”
ḤADĪTH 19: “The only true good is the good of the hereafter.”
ḤADĪTH 20: “Only someone who has been forgiven may truly relax.”
ḤADĪTH 21: “My brothers, prepare yourselves for a day like today.”
ḤADĪTH 22: “There are three things which destroy and three things which save.”
ḤADĪTH 23: “Unity is a mercy, and division is a punishment.”
ḤADĪTH 24: “The sweetness of this life becomes bitterness in the hereafter…”
ḤADĪTH 25: Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you.”
ḤADĪTH 26: Allah (عزّ وجلّ) said, “My servant, I am as you think of Me…”
ḤADĪTH 27: Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety…”
ḤADĪTH 28: The prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims.
ḤADĪTH 29: “For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.”
ḤADĪTH 30: “If you were to commit sins so much that your sins reached the sky but then you repented…”
ḤADĪTH 31: “Even if the son of Adam were to flee from his sustenance like he flees from death…”
ḤADĪTH 32: “If a man were to be dragged on his face for something in the pleasure of Allah…”
ḤADĪTH 33: “If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins…”
ḤADĪTH 34: “If you were to reply on Allah with the reliance He deserves, He would provide for you…”
ḤADĪTH 35: “Each of you should have a heart that is thankful, a tongue that mentions (Allah)…”
ḤADĪTH 36: “What do I have to do with this life? What am I regarding this life?”
ḤADĪTH 37: “Whoever would like to know what Allah has for him…” .
ḤADĪTH 38: “Whoever pleases Allah by angering people, Allah will suffice him from people.”
ḤADĪTH 39: “Anyone of you who wakes up safe with his family, healthy in his body…”
ḤADĪTH 40: “Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.”
ḤADĪTH 41: “Whoever makes the hereafter his concern, Allah will place his richness in his heart.”
ḤADĪTH 42: “Be cautious of the prohibited things and you will be the most worshipping of people.”
ḤADĪTH 43: “All people are the children of Adam, and Adam was from dirt.” .
ḤADĪTH 44: “I swear by the One in whose hand is my soul, this worldly life is more insignificant…”
ḤADĪTH 45: “Allah does not cease to cultivate within this religion those He uses for his obedience.”


ḤADĪTH 1

The messenger of Allah (صلّى الله عليه و سلّم) said:

أتَانِي جِبْرِيْلُ ، فَقَالَ : يَا مُحَمَّدُ ، عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ ، وَأَحْببْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ ، وَاعْمَلْ مَا شِئْتَ فَإِنَّكَ مَجْزِيٌّ بهِ ، وَاعْلَمْ أَنَّ شَرَفَ الْمُؤْمِنِ قِيَامُ اللَّيْلِ ، وَعِزَّهُ اسْتِغْنَاؤُهُ عَنْ النَّاسِ

Jibrīl came to me and said, “Oh Muhammad, live how you like for you will certainly die. Love whom you like for you will certainly leave him. Do as you like for you will certainly be compensated for it. And know that the dignity of a believer is his standing at night (in prayer), and his honor is his managing himself without need of other people.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 831)]


ḤADĪTH 2

Abū Hurayrah (رضي الله عنه) reported that Allah’s messenger (صلّى الله عليه و سلّم) asked:

 أَتَدْرُوْنَ مَا الْمُفْلِسُ 

Do you know what a bankrupt person is?

They replied, “A bankrupt person among us is the one with no money or possessions.”

The prophet (صلّى الله عليه و سلّم) continued:

إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بصَلاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هَذَا.، وَقَذَفَ هَذَا ، وَأَكَلَ مَالَ هَذَا ، وَسَفَكَ دَمَ هَذَا ، وَضَرَبَ هَذَا ، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ ، وَهَذَا مِنْ حَسَنَاتِهِ ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ ، أُخِذَ مِنْ خَطَايَاهِمْ فَطُرِحَتْ عَلَيْهِ ، ثُمَّ طُرِحَ فِي النَّارِ

The bankrupt person from my nation is the one who will come on the Day of Resurrection with prayer, fasting, and charity. But he had insulted this person, slandered that person, cheated this person out of money, spilled this person’s blood, and hit that person. Each of these people (he harmed) will then be given some of his good deeds. And if his good deeds run out before settling his affairs, their sins will be taken and put upon the man, then he will be thrown in the fire.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 847)]


ḤADĪTH 3

Jābir Ibn ‘Abdullah (رضي الله عنه) reported that the messenger of Allah (صلّى الله عليه وسلّم ) said:

اِتَّقُوْا الظُّلْمَ ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ ، وَاتَّقُوْا الشُحَّ ، فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ ، حَمَلَهُمْ عَلَى أَنْ سَفَكُوْا دِمَاءَهُمْ وَاسْتَحَلُّوْا مَحَارِمَهُمْ

Beware of oppression because oppression will become darkness on the Day of Resurrection. And beware of stinginess because stinginess destroyed those who came before you. It led them to shed each other’s blood and declare each other’s sanctity permissible to violate.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 858]


ḤADĪTH 4

Faḍālah Ibn ‘Ubayd reported in a marfū’[5] form:

اجْعَلُوْا بَيْنَكُمْ وَبَيْنَ النَّارِ حِجَابًا ، وَلَوْ بشِقِّ تَمْرَةٍ

Construct between yourself and the fire a barrier even with half a date (given in charity).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 897]

[5] Ibn al-‘Uthaymīn, in Muṣṭalaḥ al-Ḥadīth, explained a marfū’ ḥadīth as one that is either raised to the status of being directly attributed to the prophet (صلّى الله عليه و سلّم) as his explicit statement, action, approval, or as a physical or character description, or it is determined for a number of reasons that the statement carries the ruling of being attributed to the prophet ( صلّى الله عليه وسلّم)


ḤADĪTH 5

Anas (رضي الله عنه) reported in a marfū’ form:

إِذَا أَرَادَ اللَّهَ بعَبْدٍ خَيْرًا عَجَّلَ لَهُ العُقُوْبَةَ فِي الدُّنْيَا ، وَإِذَا أَرَادَ اللَّهَ بعَبْدٍ شَرًّا أَمْسَكَ عَلَيْهِ ذُنُوْبَهُ حَتَّى يُوَافِيْهِ يَوْمَ الْقِيَامَةِ

When Allah wants good for a servant, He hastens his punishment (for his sins) in this life. And if Allah wants bad for a servant, he preserves his sins for him until he meets Him on the Day of Resurrection.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1220]


ḤADĪTH 6

‘Amr Ibn al-Ḥamaq (رضي الله عنه) reported in a marfū’ ḥadīth:

إِذَا أَرَادَ اللَّهُ بعَبْدٍ خَيْرًا عَسَّلَهُ

When Allah wants good for a servant, He makes others pleased with him. It was asked, “And what is this pleasing respect others have for him, messenger of Allah?” He answered:

يَفْتَحُ لَهُ عَمَلاً صَالِحًا بَيْنَ يَدَيْ مَوْتِهِ حَتَّى يَرْضَى عَنْهُ مَنْ حَوْلَهُ

He makes the person able to do good deeds at the time of his death so that those around him are pleased with him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1114]


ḤADĪTH 7

‘Uqbah Ibn ‘Āmir (رضي الله عنه) reported in a marfū’ form:

إِذَا رَأَيْتَ اللَّهَ يُعْطِي الْعَبْدَ مِنَ الدُّنْيَا عَلَى مَعَاصِيْهِ مَا يُحِبُّ ، فَإِنَّمَا هُوَ اسْتِدْرَاجٌ

If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj (allowing him to gradually increase in sin).

The messenger of Allah then recited the verse:

فَلَمَّا نَسُوْا مَا ذُكِّرُوا بهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوْا بمَا أُوْتُوْا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُوْنَ

So when they forgot what they had been reminded about, We opened to them the doors of every (good) thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were (then) in despair.

[The Quran, Sūrah al-Anām, 6:44]  [The ḥadīth is no. 413 in Silsilah al-Aḥādīth al-Ṣaḥīḥah.]


ḤADĪTH 8

‘Abdullah Ibn ‘Amr (رضي الله عنه) said, “Once we were around Allah’s messenger ( صلّى الله عليه وسلّم ) when someone mentioned tribulations.” The prophet (صلّى الله عليه و سلّم) then said:

إِذَا رَأَيْتَ النَّاسَ قَدْ مَرِجَتْ عُهُوْدُهُمْ ، وَخَفَّتْ أَمَانَاتُهُمْ ، وَكَانُوْا هَكَذَا

(It will be) when you see people being unconcerned about their promises and their trustworthiness declines, and they (the people and tribulations) are like this—and he interlocked his fingers.

One of the ḥadīth narrators then stood and asked him, “What should I do at that time, may Allah ransom you with my life.” He (صلّى الله عليه و سلّم) answered:

الْزَمْ بَيْتَكَ ، وَأَمْلِكْ عَلَيْكَ لِسَانَكَ ، وَخُذْ مَا تَعْرِفُ ، وَدَعْ مَا تُنْكِرُ ، وَعَلَيْكَ بأَمْرِ خَاصَّة نَفْسِكَ ، وَدَعْ عَنْكَ أَمْرَ الْعَامَّةِ

Remain in your house, preserve your tongue, take only what you know, leave what you are unsure about, be concerned only with your own affairs, and leave the affairs of the common people.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 205]


ḤADĪTH 9

Abū Dharr (رضي الله عنه) said, “Messenger of Allah, advise me.” He said ( صلّى الله عليه وسلّم)

إِذَا عَمِلْتَ سَيِّئَةً فَأَتْبعْهَا حَسَنَةً تَمْحُهَا 

Whenever you make a sin, follow it up with a good deed which will erase it. I asked, “Is saying, ‘Nothing should be worshipped but Allah’ considered a good deed?”

He answered:

هِيَ أَفْضَلُ الحَسَنَاتِ

It is the best of good deeds.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1373]


ḤADĪTH 10

‘Abdullah Ibn ‘Amr Ibn al-‘Āṣ (رضي الله عنه) said in a marfū’ ḥadīth:

أَرْبَعٌ إِذَا كُنَّ فِيكَ فَلا عَلَيْكَ مَا فَاتَكَ مِنَ الدُّنْيَا : حِفْظُ أَمَانَةٍ ، وَصِدْقُ حَدِيْثٍ وَحُسْنُ خَلِيْقَةٍ ، وَعِفَّةٌ فِي طُعْمَةٍ

Four things, if they are within you then nothing you missed in life will harm you: preserving trustworthiness, honest speech, good manners, and caution regarding food (i.e., whether it is from permissible means or not).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 733]


ḤADĪTH 11

Abū Umāmah al-Bāhilī (رضي الله عنه) said: I heard Allah’s messenger ( ( صلّى الله عليه وسلّم say:

اُكْفُلُوْا لِي بسِتٍّ أَكْفُلُ لَكُمْ بالْجَنَّةِ : إذَا حَدَّثَ أَحَدُكُمْ فَلا يَكْذِبْ ، وَإِذَا اُؤْتُمِنَ فَلا يَخُنْ ، وَإِذَا وَعَدَ فَلا يُخْلِفْ ، غُضُّوْا أَبْصَارَكُمْ ، وَكُفُّوْا أَيْدِيَكُمْ ، وَاحْفَظُوْا فُرُوجَكُمْ

Guarantee me six things and I will guarantee you Paradise: If anyone of you speaks, let him not lie; if he is entrusted with something, let him not betray that trust; if he promises, let him not break his promise; lower your gaze, restrain your hands, and safeguard your private parts.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1525]


ḤADĪTH 12

Anas (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

أَلا أُنَبِّئُكُمْ بخِيَارِكُمْ ؟ خِيَارُكُمْ أَطْوَلُكُمْ أَعْمَارًا إِذَا سَدَّدُوْا 

Should I tell you who the best among you are? The best among you are the eldest in age if they have remained balanced and rightly-guided (throughout those years).

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2498]


ḤADĪTH 13

Abū Sa’īd al-Khudrī (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet ( صلّى الله عليه وسلّم ) said:

اللَّهُمَّ أَحْيِنِي مِسْكِيْنًا ، وَأَمِتْنِي مِسْكِيْنًا ، وَاحْشُرْنِي فِي زُمْرَةِ الْمَسَاكِيْنِ

“Oh Allah, give me life as a poor person, give me death as a poor person, and resurrect me among the company of the poor.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 308]


ḤADĪTH 14

One of Banī Salīm reported that the prophet (صلّى الله عليه و سلّم) said:

إنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَبْتَلِي عَبْدَهُ بمَا أَعْطَاهُ ، فَمَنْ رَضِيَ بمَا قَسَمَ اللَّهُ عَزَّ وَجَلَّ لَهُ بَارَكَ اللَّهُ لَهُ فِيْهِ وَوَسَّعَهُ ، وَمَنْ لَمْ يَرْضَ لَمْ يُبَارِكْ لَهُ فِيْهِ

Allah (تبارك وتعالى) tests his worshipper with what He has given him. So whoever is pleased with what Allah (عزّ وجلّ) has apportioned for him, Allah blesses and increases it for him. And whoever is displeased, it is not blessed for him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1658]


ḤADĪTH 15

Abū Hurayrah (رضي الله عنه) reported that the prophet (صلّى الله عليه و سلّم) said:

إنَّ اللَّهَ يَقُولُ : يَا ابْنَ آدَمَ ، تَفَرَّغْ لِعِبَادَتِي أَمْلأْ صَدْرَكَ غِنًى ، وَأَسُدَّ فَقْرَكَ ، وَإِنْ لا تَفْعَلْ مَلأْتُ يَدَيْكَ شُغْلاً ، وَلَمْ أَسُدَّ فَقْرَكَ

Allah says, “Oh son of Adam, free your time for My worship and I will fill your chest with sufficiency and I will prevent your poverty. But if you do not, I will fill your hands with occupation, and I will not prevent your poverty.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1359]


ḤADĪTH 16

Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:

إِنَّ أَوَّلَ مَا يُحَاسَبُ بهِ العَبْدُ يَوْمَ القِيَامَةِ أَنْ يُقَالَ لَهُ : أَلَمْ أَصِحَّ لَكَ جِسْمَكَ وَأَرْوِكَ مِنَ المَاءِ البَارِدِ

One of the first things for which a worshipper will be called to account on the Day of Resurrection is that he will be asked, “Did I not make your body healthy and provide you with cool water?”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 539]


ḤADĪTH 17

Fāṭimah ( رضي الله عنها ) narrated that Allah’s messenger (صلّى الله عليه و سلّم) said:

إِنَّ مِنْ شِرَارِ أُمَّتِي الَّذِينَ غُذُّوْا بالنَّعِيْمِ ، الَّذِينَ يَطْلُبُوْنَ أَلْوَانَ الطَّعَامِ وَأَلْوَانَ الثِّيَابِ ، وَيَتَشَدَّقُوْنَ بالْكَلامِ

Some of the worst people of my nation are those who are nourished with all kinds of blessings – those who request all types of food and all types of clothes and brag about it.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1891]


ḤADĪTH 18

Anas Ibn Mālik (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

إِنَّ مِنَ النَّاسِ مَفَاتِيْحَ لِلْخَيْرِ مَغَالِيْقَ لِلشَّرِّ ، وَإِنَّ مِنَ النَّاسِ مَفَاتِيْحَ لِلشَّرِّ مَغَالِيْقَ لِلْخَيْرِ ، فَطُوْبَى لِمَنْ جَعَلَ اللَّهُ مَفَاتِيْحَ الْخَيْرِ عَلَى يَدَيْهِ ، وَوَيْلٌ لِمَنْ جَعَلَ اللَّهُ مَفَاتِيْحَ الشَّرِّ عَلَى يَدَيْهِ

There are certainly some people who act as keys (opening the doors) to good, locks to evil. And there are others among people who are keys to evil, locks to good. So Ṭūbá (a tree in Paradise, or “success”) is for those for whom Allah facilitates their hands to act as keys to goodness, and let those beware for whom Allah facilitates their hands to act as keys to evil.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1332]


ḤADĪTH 19

The messenger of Allah (صلّى الله عليه و سلّم) was once brought some barley bread that had turned oily and rancid yet he still ate from it. He then said:

إِنَّمَا الخَيْرُ خَيْرُ الآخِرَةِ

The only true good is the good of the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1102]


ḤADĪTH 20

The prophet (صلّى الله عليه و سلّم) once said in a mursal ḥadīth:

إِنَّمَا يَسْتَرِيْحُ مَنْ غُفِرَ لَهُ

Only someone who has been forgiven may truly relax.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1710]


ḤADĪTH 21

al-Barā Ibn Āzib said: We were once with the messenger of Allah (صلّى الله عليه و سلّم) when he saw a gathering of people. He asked, “What have they gathered for?” to which someone replied, “They are digging a grave.” Allah’s messenger then hurried with his companions to the grave and then kneeled down beside it. Those around him faced him to see what he was going to do. He began crying until his tears moistened the ground. He then turned to us and said:

أَي إِخْوَانِي ! لِمِثْلِ اليَوْمِ فَأَعِدُّوْا

My brothers, prepare yourselves for a day like today.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1751]


ḤADĪTH 22

Anas Ibn Mālik, ‘Abdullah Ibn ‘Abbās, and others ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:

ثَلاثٌ مُهْلِكَاتٌ وَثَلاثٌ مُنْجِيَاتٌ ، فَقَالَ : ثَلاثٌ مُهْلِكَاتٌ : شُحٌّ مُطَاعٌ ، وَهَوًى مُتَّبَعٌ ، وَإِعْجَابُ الْمَرْءِ بِنَفْسِهِ ، وَثَلاثٌ مُنْجِيَاتٌ : خَشْيَةُ اللَّهِ فِي السِّرِّ وَالعَلانِيَةِ.، وَالقَصْدُ فِي الفَقْرِ وَالغِنَى ، وَالعَدْلُ فِي الغَضَبِ وَالرِّضَا

There are three things which destroy and three things which save. The three destructive things are: stinginess that is obeyed, desires that are followed, and a person being too amazed with himself. The three things which save: fearing Allah in both private and in open, moderation in both poverty and richness, and fairness when both angry and happy.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1802]


ḤADĪTH 23

al-Nu’mān Ibn Bashīr (رضي الله عنه) said that the prophet (صلّى الله عليه و سلّم) said:

الجَمَاعَةُ رَحْمَةٌ ، وَالفِرْقَةُ عَذَابٌ

Unity is a mercy, and division is a punishment.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 67]


ḤADĪTH 24

Abū Mālik al-Asha’rī (رضي الله عنه) said when death was upon him: Oh gathering of the al- Asha’rī family, let those present convey this to those who are absent. I heard the messenger of Allah (صلّى الله عليه و سلّم) saying:

حُلْوَةُ الدُّنْيَا مُرَّةُ الآخِرَةِ ، وَمُرَّةُ الدُّنْيَا حُلْوَةُ الآخِرَةِ

The sweetness of this life becomes bitterness in the hereafter, and the bitterness of this life becomes sweetness in the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1817]


ḤADĪTH 25

One of the prophet’s companions reported that he (صلّى الله عليه و سلّم) said:

قَالَ اللَّهُ تَعَالَى : يَا ابْنَ آدَمَ ، قُمْ إِلَيَّ أَمْشِ إِلَيْكَ ، وَامْشِ إِلَيَّ أُهَرْوِلْ إِلَيْكَ 

Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you. And walk to Me, I will run to you.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2287]


ḤADĪTH 26

Anas (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet (صلّى الله عليه و سلّم) said:

قَالَ اللَّهُ عَزَّ وَجَلَّ : عَبْدِي ، أَنَا عِنْدَ ظَنِّكَ بي ، وَأَنَا مَعَكَ إِذَا ذَكَّرْتَنِي

Allah (عزّ وجلّ) said, “My servant, I am as you think of Me, and I am with you when you remember Me.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2012]


ḤADĪTH 27

Shaddād Ibn ‘Aws (رضي الله عنه) narrated that the messenger of Allah ( صلّى الله عليه وسلّم) said:

قَالَ اللَّهُ عَزَّ وَجَلَّ : وَعِزَّتِي لا أَجْمَعُ لِعَبْدِي أَمْنَيْنِ وَلا خَوْفَيْنِ ، إِنْ هُوَ أَمِنَنِي فِي الدُّنْيَا أَخَفْتُهُ يَوْمَ أَجْمَعُ فِيهِ عِبَادِي ، وَإِنْ هُوَ خَافَنِي فِي الدُّنْيَا أَمِنْتُهُ يَوْمَ أَجْمَعُفِيهِ عِبَادِي

Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety and two times of fear. If he feels safe from Me in this life, I will make him fear Me the day on which I gather My servants. And if he fears Me in this life, I will make him feel safe the day on which I gather My servants.”

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 742]


ḤADĪTH 28

Abū Umāmah Ibn Sahl Ibn Ḥanīf (رضي الله عنه) reported from his father in a marfū’ narration that the prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims. He would visit them, see them when they become sick, and attend their funerals.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2112]


ḤADĪTH 29

Sarāqah said: I once came upon Allah’s messenger (صلّى الله عليه و سلّم) at al-Ja’rānah. I was not sure what to ask him about, so I said, “Oh messenger of Allah, sometimes I fill my watering hole (e.g. trough, etc.), waiting for my flock to return to me. But then other animals would come and drink from it. So is there a reward in that?” The messenger of Allah (صلّى الله عليه و سلّم) answered:

فِي كُلِّ ذَاتِ كَبدٍ حَرَّى أَجْرٌ 

For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2152]


ḤADĪTH 30

Abū Hurayrah (رضي الله عنه) reported in a marfū’ narration:

لَوْ أَخْطَأْتُمْ حَتَّى تَبْلُغَ خَطَايَاكُمْ السَمَاءَ ثُمَّ تُبْتُمْ لَتَابَ عَلَيْكُمْ

If you were to commit sins so much that your sins reached the sky but then you repented, He (Allah) would accept your repentance.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 903]


ḤADĪTH 31

Jābir (رضي الله عنه) narrated a marfū’ ḥadīth:

لَوْ أَنَّ ابْنَ آدَمَ هَرَبَ مِنْ رِزْقِهِ كَمَا يَهْرُبُ مِنَ المَوْتِ ، لأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ 
المَوْتُ

Even if the son of Adam were to flee from his sustenance like he flees from death, his sustenance would still reach him just like his death will reach him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 952]


ḤADĪTH 32

‘Utbah Ibn ‘Abid (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:

لَوْ أَنَّ رَجُلاً يُجَرُّ عَلَى وَجْهِهِ مِنْ يَوْمِ وُلِدَ إلَى يَوْمِ يَمُوتُ هَرَمًا فِي مَرْضَاةِ اللَّهِ عَزَّ وَجَلَّ لَحَقَّرَهُ يَوْمَ القِيَامَةِ

If a man were to be dragged on his face for something in the pleasure of Allah (عزّ وجلّ), from the day he was born until he dies of old age, he would still belittle that on the Day of Resurrection.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 446]


ḤADĪTH 33

‘Abdullah Ibn ‘Umar ( رضي الله عنهما ) reported a marfū’ narration:

لَوْ أَنَّ العِبَادَ لَمْ يُذْنِبُوْا لَخَلَقَ اللَّهُ عَزَّ وَجَلَّ خَلْقًا يُذْنِبُوْنَ ثُمَّ يَغْفِرُ لَهُمْ ، وَهُوَالغَفُوْرُ الرَّحِيْمُ

If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins then He would forgive them, for He is the Most Forgiving, the Most Merciful.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 967]


ḤADĪTH 34

‘Umar Ibn al-Khaṭṭāb (رضي الله عنه) said he heard the prophet of Allah ( ( صلّى الله عليه وسلّم saying:

لَوْ أَنَّكُمْ تَتَوَكَّلُوْنَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ ، تَغْدُوْ خِمَاصًا ، وَتَرُوْحُ بطَانًا

If you were to rely on Allah with the reliance He deserves, He would provide for you just as He provides for the birds; they leave in the morning hungry and return at night full.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 310]


ḤADĪTH 35

Thawbān (رضي الله عنه) narrated in a marfū’ form:

لِيَتَّخِذْ أَحَدُكُمْ قَلْبًا شَاكِرًا ، وَلِسَانًا ذَاكِرًا ، وَزَوْجَةً صَالِحَةً تُعِينُهُ عَلَى أَمْرِ الآخِرَةِ

Each of you should have a heart that is thankful, a tongue that mentions (Allah), and a righteous wife that helps him regarding the affairs of the hereafter.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2176]


ḤADĪTH 36

‘Abdullah Ibn Mas’ūd (رضي الله عنه) said that once Allah’s messenger ( ( صلّى الله عليه وسلّم slept on a straw mat which left marks on his side. When he woke up, he began rubbing his side and asked, “Messenger of Allah, would you allow us to spread something (softer) over your straw mat?” He (صلّى الله عليه و سلّم) answered:

مَا لِي وَلِلدُّنْيَا ؟ مَا أَنَا وَالدُّنْيَا ؟ إِنَّمَا مَثَلِي وَمَثَلُ الدُّنْيَا كَرَاكِبٍ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ، ثُمَّ رَاحَ وَتَرَكَهَا

What do I have to do with this life? What am I regarding this life? My example and that of this life is only as a rider who takes shade under a tree and then leaves it.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 438]


ḤADĪTH 37

Anas, Abū Hurayrah, and Samurah Ibn Jundub ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:

مَنْ أَرَادَ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ ، فَلْيَنْظُرْ مَا لِلَّهِ عِنْدَهُ 

Whoever would like to know what Allah has for him then let him look to what he has for Allah.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2310]


ḤADĪTH 38

Ā‘ishah ( رضي الله عنها ) narrated a marfū’ ḥadīth in which the prophet (صلّى الله عليه و سلّم) said:

مَنْ أَرْضَى اللَّهَ بسَخَطِ النَّاسِ ، كَفَاهُ اللهُ النَّاسِ ، وَمَنْ أَسْخَطَ اللَّهَ برِضَى النَّاسِ ، وَكَلَهُ اللَّهُ إِلَى النَّاسِ

Whoever pleases Allah by angering people, Allah will suffice him from people. And whoever angers Allah by pleasing people, Allah will entrust him to the people.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2311]


ḤADĪTH 39

‘Ubaydullah Ibn Muḥṣan and others ( رضي الله عنهم ) reported that the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبهِ ، مُعَافًى فِي جَسَدِهِ ، عِنْدَهُ قُوْتُ يَوْمِهِ ، فَكَأَنَّمَا حِيْزَتْ لَهُ الدُّنْيَا بحَذَافِيْرِهَا

Anyone of you who wakes up safe with his family, healthy in his body, having sustenance for the day, it is as if he posses the worldly life entirely.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2318]


ḤADĪTH 40

‘Ammār Ibn Yāsir (رضي الله عنه) narrated a marfū’ ḥadīth:

مَنْ كَانَ لَهُ وَجْهَانِ فِي الدُّنْيَا ، كَانَ لَهُ يَوْمَ الْقِيَامَةِ لِسَانَانِ مِنْ نَارٍ 

Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 892]


ḤADĪTH 41

Anas (رضي الله عنه) narrated a marfū’ ḥadīth in which Allah’s messenger ( ( صلّى الله عليه وسلّم said:

مَنْ كَانَتْ الآخِرَةُ هَمَّهُ ، جَعَلَ اللَّهُ غِنَاهُ فِي قَلْبهِ ، وَجَمَعَ لَهُ شَمْلَهُ ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ ، وَمَنْ كَانَتْ الدُّنْيَا هَمَّهُ ، جَعَلَ اللَّهُ فَقْرَهُ بَيْنَ عَيْنَيْهِ ، وَفَرَّقَعَلَيْهِ شَمْلَهُ ، وَلَمْ يَأْتِهِ مِنْ الدُّنْيَا إِلاَّ مَا قُدِّرَ لَهُ

Whoever makes the hereafter his (main) concern, Allah will place his richness in his heart, organize his affairs, and the worldly life will come to him without seeking it. But whoever makes this life his concern, Allah will place his poverty before his eyes, scatter his affairs, and nothing of the worldly life will come to him except what has already been destined for him.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 949]


ḤADĪTH 42

Abū Hurayrah (رضي الله عنه) narrated a marfū’ narration in which the prophet ( صلّى الله عليه وسلّم ) asked:

مَنْ يَأْخُذُ عَنِّي هَؤُلاءِ الكَلِمَاتِ فَيَعْمَلُ بهِنَّ أَوْ يُعَلِّمُ مَنْ يَعْمَلُ بهِنَّ 

Who will take these words from me and act upon them or teach them to others who may act upon them?

Abū Hurayrah said: I replied, “I will, messenger of Allah.” He (صلّى الله عليه و سلّم) then took my hand and counted on five fingers, saying:

اِتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ ، وَارْضَ بمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ وَأَحْسِنْ إِلَى جَارِكَ تَكُنْ مُؤْمِنًا ، وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا ، وَلا تُكْثِرْ الضَّحِكَ ، فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ القَلْبَ

Be cautious of the prohibited things and you will be the most worshipping of people. Be content with what Allah has destined for you and you will be the richest of people. Behave well toward your neighbor and you will be a true believer. Love for people what you love for yourself and you will be a Muslim. And do not laugh excessively, for excessive laughter kills the heart.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 930]


ḤADĪTH 43

Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:

النَّاسُ وَلَدُ آدمَ ، وَآدَمُ مِنْ تُرَابٍ 

All people are the children of Adam, and Adam was from dirt.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1009]


ḤADĪTH 44

Ibn ‘Abbās (رضي الله عنه) said that once the messenger of Allah (صلّى الله عليه و سلّم) passed by a dead sheep that had been left, discarded by its owner. He said:

وَالَّذِي نَفْسِي بيَدِهِ ، لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذِهِ الشَّاةِ عَلَى أَهْلِهَا

I swear by the One in whose hand is my soul, this worldly life is more insignificant to Allah than this sheep is to its owner.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2482]


ḤADĪTH 45

Abū ‘Inabah al-Khawlānī (رضي الله عنه) reported that he heard Allah’s messenger ( صلّى الله عليه وسلّم ) say:

لا يَزَالُ اللَّهُ يَغْرِسُ فِي هَذَا الدِّيْنِ غَرْسًا يَسْتَعْمِلُهُمْ بطَاعَتِهِ

Allah does not cease to cultivate within this religion those He uses for his obedience.

[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2442]


Title: The Nature of This Life
Original Title: سلسلة الأحاديث الصّحيحة
Original Author: Muḥammad Nāṣir al-Dīn al-Albānī
Translated by Abu az-Zubayr Harrison authentic-translations.com

[Download PDF]

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Allah neither needs the obedience of His servants, nor harmed in any way by their disobedience – Imam Ibn Rajab

Bismillaah

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī. The part of the  ḥadīth explained in this article is ḥadīth number twenty-four of that book.

The Explanation of:

يَا عِبَادِي إِنَّكُمْ لَنْ تَبْلُغُوْا ضُرِّي فَتَضُرُّوْنِي، وَلَنْ تَبْلُغُوْا نَفْعِي فَتَنْفَعُوْنِي

Oh my servants, you will never be able to harm me, and you will never be able to benefit me.”

People are incapable of ever reaching a state in which they could benefit or harm Allah, for Allah is the Self-Sufficient, the Praiseworthy. He neither needs the obedience of his servants, nor does any benefit of such obedience reach him. It is only the servants who benefit from their obedience. Likewise, he is not harmed in any way by their disobedience, but it is they who harm themselves therewith. Allah ( تَعَالَى ) says:

وَلا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ إِنَّهُمْ لَن يَضُرُّوا اللَّهَ شَيْئًا

And do not be grieved by those who hasten into disbelief. They will certainly never harm Allah at all.[Sūrah Āli ‘Imrān, 3:176]

And he says:

وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا

And he who turns back on his heels will never harm Allah at all.[Sūrah Āli ‘Imrān, 3:144]

And Allah ( عَزَّ وَجَلَّ ) says:

وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا

But if you disbelieve, then to Allah belongs whatever is in the heavens and whatever is on earth. And ever is Allah free of need, praiseworthy. [Sūrah al-Nisā, 4:131]

And he says, quoting the prophet Moses:

وَقَالَ مُوسَى إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ

And Moses said, “If you should disbelieve, you and whoever is on the earth entirely, indeed, Allah is Free of need, praiseworthy.” [Sūrah Ibrāhīm, 14:8]

And Allah says:

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

And whoever disbelieves, certainly Allah free of need from all creations.[Sūrah Āli ‘Imrān, 3:97]

And:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ

Neither their meat, nor their blood (e.g., of animals slaughtered for charity) reaches Allah; but what reaches him is piety from you.[Sūrah al-Ḥajj, 22:37]

Allah ( تَعَالَى ) loves his servants to remain conscious of him and obey him, just as he dislikes them to disobey him. For this reason, Allah is happier with people’s repentance than the happiness felt by a person who, having lost his riding animal in a vast desert upon which are his food and drink, searches desperately for his mount to the point of exhaustion and finally, giving up all hope of ever finding it, gives in to certain despair that his life is as an end, and he abandons himself to death. As he succumbs to his exhaustion and sleeps, he later wakes up to find his riding animal standing right before him. This is one of the highest levels of happiness imaginable among creation.[51]

Allah is even happier than such a person despite the fact that he is in no way in need of his servants’ obedience or their repentance. Rather, he returns the benefit thereof back to them out his generosity and kindness toward his servants and his love for their well-being and his desire to prevent harm from reaching them. And in return, he loves for his servants to know him, love him, fear him, remain constantly aware of him, and to obey him and exert effort in getting closer to him. He loves for them to know that no one else can forgive their sins and that he is fully capable of showing forgiveness for the sins of his servants.

And in another narration of this ḥadīth from ‘Abdul Raḥmān Ibn Ghanam from Abū Dharr, it is reported that Allah said, “Whoever among you knows that I am capable of showing forgiveness and were he to ask for my forgiveness, I would forgive him and would not mind at all.”


The Explanation of:

يَا عِبَادِي لَو أَنَّ أَوَّلَكُمْ وآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي لَو أَنَّ أَوَّلَكُمْ وآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوْا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا

“Oh my servants, if the first of you and the last of you, the people and jinn among you, were all to have hearts as righteous as the most righteous man among you, that would not increase my kingdom in anything. Oh my servants, if the first of you and the last of you, the people and jinn among you, were to have hearts as wicked as the most wicked man among you, that would not decrease my kingdom in anything.”

This shows that the kingdom of Allah will not increase in anything even if all creatures were as pious and had hearts as the most righteous person among them. Similarly, his kingdom will never decrease by the sins of sinners even if all the jinn and humans were to be as cruel and evil, having hearts as evil as the most wicked person among them. Allah ( سُبْحَانَهُ ) is self-sufficient, having no need whatsoever of anyone else. There is absolute perfection in his self, his characteristics, and in his actions. His dominion and authority is also perfect with no weakness or flaws to diminish it in any way.

Some people believe that the creations brought about by Allah – those present now – are the most perfect forms than had Allah created them in any other way. And the evil we witness among creation is a conditional type of evil dependent on some things within creation; it is not an absolute evil existing in creation such that its nonexistence would be better than its current existence under all circumstances. Rather, the fact that such aspects of evil are present is actually better than if they were not. They say that such an understanding is the meaning of Allah’s statement:

بِيَدِكَ الْخَيْرُ

In your hand is all good. [Sūrah Āli ‘Imrān, 3:26]

And this is the meaning of the prophet’s ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ) statement:

الشَّرُّ لَيْسَ إِلَيْكَ

Evil is not to be attributed to you. [Muslim (no. 771)]

Meaning: Absolute evil – that which the absent thereof would be better than its presence – is not present in your dominion. This kind of absolute evil is not to be found in Allah’s kingdom because Allah ( تَعَالَى ) brings about his creation and what it requires of wisdom and justice. Sometimes he distinguishes particular people (perhaps in this life or the next) with favors which he does not give others out of his justice and what that necessitates of complete wisdom.

Yet in such an understanding there is an issue which contradicts the point being made in the ḥadīth in that were all creations to have the best characteristics of piety and righteousness, that would not increase and improve his dominion at all. And were all the creations to have wicked characteristics that would lower the status and manner in which they were initially created, that would still not decrease the dominion of Allah in any way. [In other words, perhaps it is possible to become better or worse than one’s initial creation due to belief or disbelief in Allah, obedience or disobedience, etc.] And this (the fact that people have the choice to become better or worse) shows that Allah’s dominion and kingdom are still perfect in every way; it can neither be improved, nor perfected or completed even by obedience just as it cannot be decreased by disobedience. Nothing at all affects its perfection.

These statement (of the ḥadīth) mentioning the heart also indicate that the source of righteousness and wickedness is the heart. When the heart is pious and conscious of Allah, the (actions of the) limbs will be righteous, and when the heart is evil, the limbs will be likewise.[54]

Because of this, the prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) said:

التَّقْوَى هَا هُنَا

Righteousness is right here.

And he pointed to his chest.[Muslim (no. 2564)]


Footnotes:

[51] This comparison is taken from a ḥadīth in which the prophet ( صلّى الله عليه وسلّم ) said:

لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ عَبْدِهِ حِينَ يَتُوبُ إِلَيْهِ مِنْ أَحَدِكُمْ كَانَ عَلَى رَاحِلَتِهِ بِأَرْضِ فَلاةٍ فَانْفَلَتَتْ مِنْهُ وَعَلَيْهَا طَعَامُهُ وَشَرَابُهُ، فَأَيِسَ مِنْهَا، فَأَتَى شَجَرَةً فَاضْطَجَعَ فِي ظِلِّهَا قَدْ أَيِسَ مِنْ رَاحِلَتِهِ فَبَيْنَا هُوَ كَذَلِكَ إِذَا هُوَ بِهَا قَائِمَةً عِنْدَهُ فَأَخَذَ بِخِطَامِهَا ثُمَّ قَالَ مِنْ شِدَّةِ الْفَرَحِ: اللَّهُمَّ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ! أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ

Allah is happier with the repentance of his servant when he repents to him than if one of you were traveling on his riding animal in a vast desert but it escapes while carrying his food and drink. After giving up all hope of catching it, the man then reclines in the shade of a tree, having despaired of finding his mount. While in such a state, he suddenly finds it standing right next to him so he takes its reins and cries out from sheer joy, “Oh Allah, you are my servant and I am your lord!” He makes such a mistake only from extreme happiness.

[Recorded by Muslim (no. 4939) and al-Bukāhrī” (no. 5863).]

[54] This point has been reported in a ḥadīth in al-Bukāhrī (no. 52) and Muslim (no. 1599) in which the prophet ( صلّى الله
عليه وسلّم ) said:

أَلا وَإنَّ فِي الْجَسَدِ مُضْغَةً إذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ ، ألا وَهِيَ القَلْبُ

There is within the body an organ, if it is pure the entire body will be purified, and if it is corrupt, the entire body will be corrupted. It is certainly the heart.

Posted from: The Forbiddance of Oppression – Ibn Rajab al-Hanbali, Translated by Abu az-Zubayr Harrison

Related Links:

Drawing Near To Allaah: The One Allaah Loves – Shaykh Uthaymeen | Dr. Saleh As-Saleh [Audio|En]

Bismillaah

Hadeeth No:38 from Imam Nawawi’s Forth Hadeeth

The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

[Souncloud Audio Link]Attaining Nearness to Allah and His Love

On the authority of Abu Hurayrah (radi Allaahu anhu) who said: The Messenger of Allah (صلّى الله عليه وسلّم) said,  “Verily Allah ta’ala has said:

‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’

[Bukhari]

Posted from: Hadeeth – An Nawawi 40 Hadeeth – Dr. Saleh as-Saleh [Audio Series|En]

Related Links:

Seeking Refuge with Allaah from Devils when entering Washroom – Dr. Slaeh As-Saleh [Audio|En]

[Souncloud Audio Link]

Audio Source: Hadeeth # 11 from  Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

It is recommended for the person who wants to enter the toilet to say:

بِسْمِ الله ) اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ)

(Bismillaah),
(Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith)

(With the name of Allaah),
(O Allaah! I seek Your refuge from male and female devils).

This is because of the hadeeth of `Alee -radiyallaahu `anhu- that the Prophet (صلّى الله عليه وسلّم ) said:

<<The screen between the jinn and the private-parts of the descendants of Aadam, when one of you enters the toilet, is that he says:‘Bismillaah’ (with the name of Allaah).>> [01]

And because of the hadeeth of Anas -radiyallaahu `anhu- who said: “When Allaah’s Messenger (صلّى الله عليه وسلّم ) went to the toilet he used to say:

اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ

‘Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith
(O Allaah! I seek Your refuge from male and female devils).”  [02]

[01] Saheeh: Saheehul-Jaami` (3611); at-Tirmidhee (2/59/606)-and this is his wording; Ibn Maajah (1/109/297)…

[02] Agreed upon: al-Bukhaaree (1/242/142), Muslim (1/283/375), Aboo Daawood (1/21/4), Ibn Maajah (1/109/298), at-Tirmidhee (1/76), an-Nasaa·ee (1/20)

[Translation taken from: Toilet Manners (Aadaabul-Khalaa)  – Dawood Burbank]

Related Links:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it – Dr. Saleh As-Saleh [Audio|En]

Umdatul Ahkaam – Book of Salah
Hadith No. 60

[Souncloud Audio Link]

Audio Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]


From Ayesha Radi Allaahu anha who said:

The Prophet -sallAllaahu alayhi wa sallam- was not more concerned and did not pay attention to any of the optional prayers like he did for the two Rakat of Sunnah for the Fajr prayer.’ [Bukhari & Abu Dawood]

From Ayesha from the Prophet -sallAllaahu alayhi wa sallam- who said:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it.’ [Muslim, Tirmidhi & Nisa’ee]

From Ayesha Radi Allaahu anha who said from the Prophet -sallAllaahu alayhi wa sallam- that he said about the two Rakat when the Fajr prayer time comes in:

‘They are more beloved to me than the Dunyaa and everything that is in it.’ [Muslim]

[Source for the above translation: The Sunnah for the Fajr Prayer – Compiled by Abbas Abu Yahya]


Related Links:

Explaining Shirk: The Greatest Sin – Shaikh al-Uthaymeen & al-Fawzan

Title: Explaining Shirk: The Greatest Sin
Original Title: شرح ثلاثة الأصول، كتاب التوحيد، الإرشاد إلى صحيح الإعتقاد
Original Authors: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn, Ṣāliḥ al-Fawzān
Translator : Abu az-Zubayr Harrison – authentic-translations.com

This article was compiled by Authentic-Translations.com, adapted from several books, the most notable: Sharḥ Thalāthah al-Uṣūl by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn, Kitāb al-Tawḥīd and al-Irshād ilá Ṣaḥīḥ al-‘Itiqād, both by Ṣāliḥ al-Fawzān.

Table of contents

  • What Is shirk ?
  • Shirk in tawḥīd of lordship
  • Shirk in tawḥīd of names and descriptions
  • Describing Allah with descriptions of his creation
  • Describing creation with Allah’s descriptions
  • Shirk in tawḥīd of worship
  • Major shirk
  • Minor shirk
  • Reviewing shirk
  • Conclusion
  • A prayer for protection from shirk
  • Memorization chart

What is Shirk?

You may have already studied Tawḥīd. However, to truly understand Tawḥīd, its opposite, Shirk, must also be understood. The greatest thing Allah has commanded us to do is worship him alone, and the greatest sin he has forbidden is Shirk as He says:

وَاعْبُدُوا اللَّهَ وَلا تُشْرِكُوا بِهِ شَيْئً

Worship Allah and do not make Shirk with anything along with him. [2]

So what is Shirk? Shirk (شِرْك) is an Arabic word which means sharing something with others that only Allah deserves. Worshipping others along with Allah is the main type of Shirk. The verse above means we must worship Allah and only him.

So whoever worships someone or something instead of Allah, he is a disbeliever in Allah who has refused to worship him alone. If someone worships Him but also worships someone else along with Allah, he is still a disbeliever in Allah, and it is this person who makes Shirk. As for someone who worships Allah alone, he is a Muslim who sincerely believes in Tawḥīd.

Shirk is the greatest sin against Allah and he says about it:

وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا

And whoever makes Shirk with Allah has certainly made up a great sin.[3]

Shirk is also the worst of all major sins. Prophet Muhammad (صلّى الله عليه وسلّم) once asked his companions:

أَلا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ

Should I tell you the greatest of all major sins?

His companions said, “Of course, messenger of Allah.” He then said:

الإِشْرَاكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَشَهَادَةُ الزُّورِ أَوْ قَوْلُ الزُّورِ

Making Shirk with Allah, disobeying parents, and lying.

He was laying back when he said that, but then he sat up and began repeating that over and over because of how serious Shirk and those other major sins are in Islam. [4]

The prophet (صلّى الله عليه وسلّم) was also asked, “What is the greatest sin?” He answered:

أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ

That you make something equal to Allah while he is the (only) one who created you. [5]

Making someone or something equal to Allah is Shirk. It is to belittle Allah, believing him to be less than He is while believing others are equal to Him. About this, Allah says:

الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ

Those who disbelieve think others are equal to their Lord.[6]

Even though Allah lets people choose to make Shirk and believe others are equal to Him, He does not like it and forbids us from doing so:

فَلا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

So do not make anything equal with Allah while you know (that he alone should be worshipped).[7]

Shirk is also to deny the very reason Allah created us which was to worship him alone as he says:

وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ

I only created Jinn and people to worship me.[8]

So whoever worships others along with Allah, believing they deserve to be worshipped, they have made the creation equal to its creator. This is the worse comparison because it is to believe that people who are helpless and in need are equal to Allah, the one who is able to do anything and who needs nothing from any of his creation.

Shirk is the greatest crime of injustice and unfairness. This is because the greatest rights are the rights Allah deserves. Yet when people make Shirk, they are refusing to give him what he deserves most – Tawḥīd. This is the greatest form of injustice and unfairness just like Allah says:

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

Shirk is certainly a great crime of injustice.[9]

Shirk is also the greatest form of misguidance and straying from the right way of believing in Allah:

وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلالاً بَعِيدًا

And whoever makes Shirk with Allah has certainly gone far astray.[10]

In short, Shirk is to share something that only Allah deserves with others such as worshipping others or describing others with Allah’s descriptions. It is the greatest sin against Allah.

Review

1. What is Allah’s greatest command to us?
2. What is the greatest sin against Allah?
3. Explain in your own words the meaning of Shirk.

SHIRK IN TAWḤĪD OF LORDSHIP

If you learned about Tawḥīd, you may remember there are three main categories. Let us review the categories of Tawḥīd before moving on.

1. Tawḥīd of Lordship: Allah is the only one who creates, owns, and controls everything.
2. Tawḥīd of Names and Descriptions: Allah is the only one who is described with his perfect names and descriptions.
3. Tawḥīd of Worship: Allah is the only one who deserves worship.

Shirk in Tawḥīd of Lordship is to believe that others besides Allah create or share control over his creation. This belief means that someone other than Allah can make good things happen or keep bad things from happening.

One example of this type of Shirk is to believe something brings good luck. People often have “good luck” rings or similar items they believe will help good things happen to them. Others tie special strings around them or their children, believing that if they recite the Qur’aan over the strings, they will protect from bad things happening. However, only Allah can protect us from bad things and we should only seek his protection in ways he mentions in the Qur’aan or the prophet (صلّى الله عليه وسلّم) taught us in the ḥadīth.

Another common example of Shirk in Tawḥīd of Lordship today is when people believe others like themselves who are created and have no control in Allah’s universe can control what happens. Such people even wait until the ones they believe in are dead before worshipping them by praying to them. The act of praying to dead people is Shirk in Tawḥīd of Worship (which we will cover shortly), but the belief itself is also Shirk in Tawḥīd of Lordship because when people pray to dead people, they believe the souls of humans can control things in this life even after their death. This is completely wrong because the prophet (صلّى الله عليه وسلّم) told us:

When a person dies, his actions come to an end except for (receiving rewards for) three things

When a person dies, his actions come to an end except for (receiving rewards for) three things: continuous charity, beneficial knowledge, or a righteous child who prays for him. [11]

While a person may still receive rewards from Allah for things he left behind after he died, the prophet (صلّى الله عليه وسلّم) clearly told us that after death, a human being’s actions stop. So how can dead people control whether good and bad things happen in life when they are not even in life anymore? Still, some people continue to pray to the dead, asking for their help in changing events in this life although only Allah can do this.

Even if a dead person was a righteous worshipper of Allah, believing that dead people or anyone else controls things in this life is Shirk in Tawḥīd of Lordship.

Review

1. What is Shirk in Tawḥīd of Lordship?
2. Give an example of Shirk in Tawḥīd of Lordship.

SHIRK IN TAWḤĪD OF NAMES AND DESCRIPTIONS

Tawḥīd of Names and Descriptions is to believe that Allah is the only one who deserves to be described with perfect names and descriptions. Shirk in this category of Tawḥīd is to believe that Allah can be described with descriptions of the creation, or to believe that others besides Allah share in his descriptions. So believing that Allah is like his creation or that his creation is like Allah is Shirk.

Describing Allah with Descriptions of His Creation

When people describe Allah with the descriptions of creation or they believe Allah is similar to people, they have made Shirk in Tawḥīd of Names and Descriptions. There are several ways this type of Shirk is made. One example is when people make statues or paintings of God, claiming they are images of Allah. By doing so, they have described Allah in the image or form of people although Allah says:

لَيْسَ كَمِثْلِهِ شَيْءٌ

There is nothing like him. [12]

Today, Christians fall into this type of Shirk when they believe Allah has a son. They believe the Messiah, Prophet Jesus the son of Mary, is his son. Allah knows they believe this and he says about this statement of Shirk and disbelief:

وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا أَن دَعَوْا لِلرَّحْمَٰنِ وَلَدًا  وَمَا يَنبَغِي لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا  إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا

And they say, “The Most-Merciful has a son.” You have said a terrible thing. The heavens are almost torn, the earth is split open, and the mountains almost fall in ruin because they claim the Most-Merciful has a son. But it is not suitable that the Most-Merciful has a son. There is no one in the heavens and earth except that will come to the Most-Merciful as a servant. [13]

Allah explains who Prophet Jesus truly is:

إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ

The Messiah, Jesus, the son of Mary, was only a messenger of Allah. [14]

Another example of Shirk in Tawḥīd of Names and Descriptions is when many Jewish people claim that Allah likes the Jews more than all other people – just because they were born to a Jewish parent. This belief of theirs means that Allah is prejudice and unfair just like some people are, and this is describing Allah with descriptions of people.

Our belief in Tawḥīd of Names and Descriptions is that Allah is not like his creation. He alone deserves the highest descriptions. When someone believes that Allah is like his creation, they have made Shirk in Tawḥīd of Names and Descriptions by giving Allah the descriptions of his creation.

Describing Creation with Allah’s Descriptions

The belief that created beings or things share Allah’s names or descriptions is also Shirk in Tawḥīd of Names and Descriptions. This type of Shirk is when people raise other humans up to the level of Allah.

Today, some Christians describe people with Allah’s descriptions. They believe Prophet Jesus or saints can hear their prayers while Allah alone is the All-Hearing. Some Christians even believe Jesus was Allah in the form of a man. This is a form of describing Allah with descriptions of people as well as describing the creation with the descriptions of Allah. About this statement of Shirk and disbelief, Allah says:

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ

They have surely disbelieved who say, “Allah is the Messiah, the son of Mary.” [15]

By believing that someone is nicer than Allah, more merciful, more forgiving, or treats others more fairly than Allah, this is giving created people Allah’s descriptions and this is Shirk in Tawḥīd of Names and Descriptions.

Review

1. What is Shirk in Tawḥīd of Names and Descriptions?
2. Give an example of Shirk by describing Allah with the descriptions of his creation.
3. Give an example of Shirk by describing the creation with the descriptions only Allah deserves.

SHIRK IN TAWḤĪD OF WORSHIP

Tawḥīd of Worship means we believe Allah is the only one who deserves worship. Since Shirk is the opposite of Tawḥīd, Shirk in Tawḥīd of Worship is worshipping others along with Allah. We must never share our worship with other than Allah. There are two types of Shirk in this category: Major Shirk and Minor Shirk.

It is important to remember that both types of Shirk, major and minor, may be in other categories of Tawḥīd as well as Tawḥīd of Worship. We should not become overwhelmed or confused deciding if a statement or action is Shirk in this category of Tawḥīd or that one. Instead, we simply should concentrate on believing in, describing, and worshipping Allah alone as Islam instructs us. Still, we will discuss some differences between Major Shirk and Minor Shirk.

Major Shirk

Major Shirk is any type of Shirk the Qur’aan or the ḥadīth explains that whoever does it is not considered a Muslim, not within the religion of Islam, and is not a true believer in Allah. Major Shirk dooms the person to live in Hell forever if he does not stop making Major Shirk before he dies. Any form of worship that is done for other than Allah is Major Shirk, such as praying to others besides Allah or hoping for things from others that only Allah can give (e.g. forgiveness, Paradise, etc.).

A common example of Major Shirk is when people pray to other people such as prophets or visit the graves of saints, believing those people hear or answer prayers.

This form of Shirk is the greatest sin and the most unfair way to behave toward the Lord of all creation. We will mention some of the results of Major Shirk if a person dies while believing in it and doing acts of Major Shirk in worship.

Major Shirk Removes Hope of Entering Paradise

Allah says about the punishment for someone who dies while making Major Shirk:

إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ

Surely, whoever makes Shirk with Allah, Allah will make Paradise forbidden to him and his final home will be the fire. [16]

Major Shirk Guarantees Entrance into the Fire

The prophet (صلّى الله عليه وسلّم) said about someone who meets Allah while making Shirk:

مَنْ لَقِيَ اللهَ لا يُشْرِكُ بِهِ شَيْئاً دَخَلَ الجَنَّةَ ، وَمَنْ لَقِيَهُ يُشْرِكُ بِهِ شَيْئاً دَخَلَ النَّار

Whoever meets Allah without making Shirk with him will enter Paradise, and whoever meets him making Shirk with him will enter the fire. [17]

We will meet Allah when we die, and one of the most common ways people make Major Shirk is by praying to and calling upon someone other than Allah. For this reason, the prophet (صلّى الله عليه وسلّم) clearly said:

مَنْ مَاتَ وَهْوَ يَدْعُو مِنْ دُونِ اللَّهِ نِدًّا دَخَلَ النَّارَ

Whoever dies while calling upon anything other than Allah, making them equal to Allah (in worship), he will enter the fire. [18]

Major Shirk Ruins All Good Deeds

If someone makes Major Shirk, all their good deeds may be ruined and lost. Allah says:

وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ

And if they had made Shirk, whatever (good) they used to do would be ruined. [19]

And he also says:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

It has been revealed to you and to those before you, if you make Shirk, your deeds will be ruined and you will certainly be among the losers.[20]

Minor Shirk

Minor Shirk is any type of saying or action that the Qur’aan or ḥadīth describes as being Shirk but that the person who says or does it could still be considered a Muslim, still inIslam, and is still a believer in Allah. However, Minor Shirk does mean that the person’s belief in Tawḥīd may be incorrect.

Some actions or statements are considered Minor Shirk. For example, saying something like, “If it was not for Allah and you, something bad would have happened!” Someone once said to Prophet Muhammad (صلّى الله عليه وسلّم), “Whatever Allah wants and you want (to happen will happen).” The prophet (صلّى الله عليه وسلّم) explained that such things are not correct to say; he said:

أَجَعَلْتَنِي مَعَ اللهِ عَدْلاً ؟ لا بَلْ : مَا شَاءَ اللهُ وَحْدَهُ

Have you made me an equal with Allah? No, instead say: “Whatever Allah alone wants (to happen will happen).” [21]

Some common superstitions are also Minor Shirk. For example, if someone believes Allah will allow bad things to happen if he does not wear a certain ring or hang verses from the Qur’aan in his car, this is a form of Minor Shirk because Allah has not made those things ways to prevent bad things from happening. However, if someone believes those things themselves actually prevent bad things from happening instead of Allah, then this becomes Major Shirk. Such a wrong belief would then mean there are other things besides Allah that control creation.

Another form of Minor Shirk is harder to recognize. This type of “hidden Shirk” is in a person’s intention, or the reason he does something. When someone does a good deed—which he should do for only Allah—yet he does his good deed just for people to think he is a good worshipper, this is a form of Minor Shirk. Examples of this may be if someone prays very well, raises his voice while remembering Allah or reading the Qur’aan, or gives charity but he does so only for people to think and say good things about him. About this type of showing off, the prophet (صلّى الله عليه وسلّم) said:

إنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ الشِّرْكَ الأَصْغَرَ

The thing I fear for you the most is Minor Shirk.

His companions asked, “What is Minor Shirk, messenger of Allah?” He (صلّى الله عليه وسلّم) answered:

الرِّيَاء ، يَقُوْلُ اللهُ عَزَّ وَجَلَّ : اِذْهَبُوْا إِلَى الَّذِيْنَ كُنْتُمْ تُرَاؤُوْنَ فِي الدُّنْيَا ،فَانْظُرُوْا هَلْ تَجِدُوْنَ عِنْدَهُمْ جَزَاءً

Showing off (riyā). Allah ( عزّ وجلّ ) will say, “Go to those you were showing off for during life and see if you can find any reward with them.” [22]

Minor Shirk Ruins Good Deeds Done for Showing Off

Good deeds will not be accepted if they are done for anyone other than Allah. While Major Shirk ruins all a person’s good deeds, Minor Shirk ruins only the deeds that were done for showing off. The prophet (صلّى الله عليه وسلّم) says about this Shirk in intention:

قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى : أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ ، مَنْ عَمِلَ عَمَلاً أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ

Allah ( تبارك وتعالى ) said, “I am in no need of Shirk. Whoever does a deed but does so for someone else besides me, I will reject him and his Shirk”. [23]

One of the prophet’s companions named Abū Mūsá al-‘Ash’arī ( رضي الله عنه ) said: The messenger of Allah (صلّى الله عليه وسلّم) once gave us a talk and said:

أَيُّهَا النَّاسُ ، اتَّقُوا هَذَا الشِّرْكَ فَإِنَّهُ أَخْفَى مِنْ دَبِيبِ النَّمْلِ

Oh people, be afraid of this Shirk because it is more hidden than a creeping ant.

While Major Shirk is much worse than Minor Shirk, both are sins against Allah. For this reason, we should stay away from all forms of Shirk because Allah says:

إِنَّ اللَّهَ لا يَغْفِرُ أَن يُشْرَكَ بِهِ

Allah will not forgive that Shirk is made with him. [24]

Review

1. What is Shirk in Tawḥīd of Worship?
2. What is Major Shirk?
3. Give an example of Major Shirk.
4. How do we know Major Shirk removes hope of entering Paradise?
5. How do we know Major Shirk guarantees entrance into the fire?
6. How do we know Major Shirk ruins all good deeds?
7. What is Minor Shirk?
8. Give an example of Minor Shirk?
9. How do we know Minor Shirk ruins any good deed that is done for showing off?

REVIEWING SHIRK

1. What is Shirk?
2. What is Shirk in Tawḥīd of Lordship?
3. Give an example of Shirk in Tawḥīd of Lordship.
4. What is Shirk in Tawḥīd of Names and Descriptions?
5. Give an example of Shirk by describing Allah with the descriptions of his creation.
6. Give an example of Shirk by describing the creation with the descriptions only Allah deserves.
7. What is Shirk in Tawḥīd of Worship?
8. What is Major Shirk?
9. Give an example of Major Shirk.
10. What are some results for someone who dies making Major Shirk?
11. What is Minor Shirk?
12. Give an example of Minor Shirk?

CONCLUSION

We do not study Tawḥīd and Shirk simply to memorize detailed categories and types of Shirk. We learn Tawḥīd for the purpose of getting closer to Allah by believing in and worshipping him in the way he wants. And we do so only to make him happy with the hope of achieving his forgiveness and entering his Paradise. Similarly, we learn Shirk so we know what beliefs, statements, and actions make Allah unhappy. Remember, while learning the details of Tawḥīd and Shirk may help us know what Allah wants from us, he did not make our religion difficult upon us, he simply instructed us to:

وَاعْبُدُوا اللَّهَ وَلا تُشْرِكُوا بِهِ شَيْئً

Worship Allah and do not make Shirk with anything along with him. [25]

The important thing to remember is that Allah is the only Lord, the only creator, owner, and controller of everything and everyone in the universe. He is the only one who we describe with the names and descriptions of perfection and we truly believe Allah is not like his creation and his creation is not like him. Allah tells us:

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

There is nothing equal or comparable to him. [26]

Because we believe Allah is the only Lord and only he deserves the highest descriptions, it only makes sense that we worship him and no one else. So do not let your study of Tawḥīd and Shirk become difficult or confusing. By simply reading about this knowledge, you have taken steps to get closer to Allah. Read what Allah says about those who try to come closer to Allah and those who avoid Shirk:

وَمَنْ تَقَرَّبَ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا ، وَمَنْ تَقَرَّبَ مِنِّي ذِرَاعًا تَقَرَّبْتُ مِنْهُ بَاعًا ، وَمَنْ أتَانِي يَمْشِي أتَيْتُهُ هَرْوَلَةً ، وَمَنْ لَقِيني بِقُرَابِ الأرْض خَطِيئةً لا يُشْرِكُ بِي شَيئاً ، لَقِيتُهُ بِمِثْلِهَا مَغفِرَةً

“Whoever comes close to me a hand-span, I will come close to him an arm’s length; and whoever comes close to me an arm’s length, I will come close to him the distance of two outstretched arms. Whoever comes to me walking, I will come to him running. And whoever meets me with the earth full of sins but does not make Shirk in anything with me, I will meet him with as much forgiveness.” [27]

A PRAYER FOR PROTECTION FROM SHIRK

The prophet (صلّى الله عليه وسلّم) once said:

الشِّرْكُ فِيكُمْ أَخْفَى مِنْ دَبِيْبِ النَّمْلِ ، وَسَأَدُلُّكَ عَلَى شَيْ ء إِذَا فَعَلْتَهُ أَذْهَبَ عَنْكَ صِغَارَ الشِّرْكِ وَكِبَارَهُ ، تَقُولُ : اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ ، وَأَسْتَغْفِرُكَ لِمَا لا أَعْلَمُ

Shirk among you is more hidden than a creeping ant, but I will guide you to something that, if you do it, will remove from you Minor Shirk and its Major type. You should say, “Oh Allah, I ask for your protection from making Shirk with you while I know, and I ask your forgiveness for what I do not know.” [28]

Because our belief in Tawḥīd is that Allah is the only one who can help us and we only pray to him, we understand that only he can help us stay away from Shirk completely.

Because of this, the prophet (صلّى الله عليه وسلّم) taught us to ask his protection from knowingly making Shirk in belief, statement, or action. We must also ask for his forgiveness if we happen to make a mistake by believing, saying, or doing anything that is Shirk that we may not know.

To help memorize this very important prayer our messenger gave us, use the memorization chart on the next page.

A PRAYER FOR PROTECTION FROM SHIRK : Memorization Chart

اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ

Allāhumma innī, aū’dhu bika
Oh Allah, I ask for your protection

أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ

an ushrika bika wa ana ‘alam
from making Shirk with you while I know,

وَأَسْتَغْفِرُكَ لِمَا لا أَعْلَمُ

wa astaghfiruka limā lā ‘alam
and I ask your forgiveness for what I do not know.

Footnotes:

[2] The Qur’aan, Sūrah al-Nisā, 4:36
[3] Sūrah al-Nisā, 4:48
[4] Recorded by Muslim
[5] Recorded by al-Bukhārī and Muslim
[6] Sūrah al-An’ām, 6:1
[7] Sūrah al-Baqarah, 2:22
[8] Sūrah al-Dhāriyāt, 51:56
[9] Sūrah Luqmān, 31:13
[10] Sūrah al-Nisā, 4:116
[11] Recorded by Muslim
[12] Sūrah al-Shūrá, 42:11
[13] Sūrah Maryam, 19:88-93
[14] Sūrah al-Nisā, 4:171
[15] Sūrah al-Māidah, 5:72
[16] Sūrah al-Māidah, 5:72
[17] Recorded by Muslim
[18] Recorded by al-Bukhārī
[19] Sūrah al-An’ām, 6:88
[20] Sūrah al-Zumar, 39:65
[21] Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 139) by al-Albānī
[22] Recorded by Aḥmad, al-Ṭabarānī, and al-Bayhaqī. al-Albānī said it is ḥasan in Ṣaḥīḥ al-Targhīb wal-Tarhīb (no. 36)
[23] Recorded by Muslim
[24] Sūrah al-Nisā, 4:48
[25] Sūrah al-Nisā, 4:36
[26] Sūrah al-Ikhlāṣ, 112:4
[27] Recorded by Muslim
[28] al-Albānī said it is authentic in al-Jāmi’ al-Ṣaghīr wa Ziyādah (no. 6044)

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Explaining Shirk: The Greatest Sin – Shaikh al-Uthaymeen & al-Fawzan [PDF]

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Is the Basmalah an actual verse of Sūrah al-Fātiḥah or Not? – Shaykh al-‘Uthaymīn

Question: Is the Basmalah (بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ) an actual verse of Sūrah al-Fātiḥah or Not?

Shaykh al-Uthaymeen:

The scholars hold differing opinions about this issue. Some say that it is definitely a verse from al-Fātiḥah and it should be recited aloud in those prayers which are recited out-loud. They believe it is not correct unless the Basmalah is recited since it is part of the entire chapter of al-Fātiḥah. Other scholars say that it is not a verse of al-Fātiḥah, but it is a separate verse from the book of Allah. This latter opinion is the correct one and is proven by other texts as well as the context of the chapter itself.

As for the textual proof, Abū Hurayrah ( رضي الله عنه ) narrated a ḥadīth in which the prophet ( صلّى الله عليه وسلّم ) said:

I have divided the prayer in two parts between myself and my servant

Allah ( تَعَالَى ) says,

“I have divided the prayer in two parts between myself and my servant.” When the servant recites, “All praise and thanks are to Allah, the lord of all creations”, Allah says, “My servant has praised me.” And when he recites, “The Most-Merciful, the Bestower of all mercy”, Allah says, “My servant has honored me.” When he recites, “The owner of the Day of Recompense”, Allah says, “My servant has glorified me.” When he recites, “You alone we worship and from you alone we seek help”, Allah replies, “This is two parts between my servant and I.” When he recites, “Guide us to the straight path…” until the end of the chapter, Allah replies, “This is for My servant and he will have what he asks for.”

[Recorded by Muslim (no. 395)]

This is a textual proof that the Basmalah is not an actual verse of Sūrah al-Fātiḥah (because it was not the first statement the servant says as mentioned in this ḥadīth).

There is another authentic statement of Anas ibn Mālik ( رضي الله عنه ) in “Ṣaḥīḥ Muslim” in which he said:

I prayed behind the prophet ( صلّى الله عليه وسلّم ), Abū Bakr, and ‘Umar and none of them used to mention “In the name of Allah, the Most-Merciful, the Bestower of all mercy” at the beginning of their recitations (of Sūrah al-Fātiḥah) nor at the end of it.

[Recorded by Muslim (no. 399)]

What is meant is that each of them used not to mention it aloud. The fact that there is a distinction between it not being recited aloud as the rest of al-Fātiḥah is recited indicates that it is not actually a part of the chapter.

As for the proof from the context of the other verses’ meanings, Sūrah al-Fātiḥah consists of seven verses as is unanimously agreed upon. If you wanted to measure out seven verses as they pertain to the topics of the chapter, you will find that the middle verse is:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone we worship and from you alone we seek help. [Sūrah al-Fātiḥah, 1:4]

This is the same verse about which Allah says, “This is two parts between my servant and I” in the previous ḥadīth. This is because the first verse is:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise and thanks are for Allah, the Lord of all creations. [Sūrah al-Fātiḥah, 1:1]

The second verse is:

الرَّحْمَنِ الرَّحِيم

The Most Merciful, the Bestower of all mercy. [Sūrah al-Fātiḥah, 1:2]

The third verse:

مَالِكِ يَوْمِ الدِّينِ

The owner of the Day of Recompense. [Sūrah al-Fātiḥah, 1:3]

These three previous verses are all about the rights of Allah (his attribute, actions, etc.).

As for the verse:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone we worship, and from you alone we seek help.[Sūrah al-Fātiḥah, 1:4]

This is the fourth verse and the half-way point and it too is even divided into two parts, one part for Allah (“You alone we worship…”) and one part for the servant (“…from you alone we seek help.”).

The following verses are:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path. [Sūrah al-Fātiḥah, 1:5]

This is for the servant.

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

The path of those upon whom You bestowed Your grace. [Sūrah al-Fātiḥah, 1:6]

This is also for the servant.

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ

Not of those who earned anger upon themselves, nor of those who are astray. [Sūrah al-Fātiḥah, 1:7]

And finally, this last verse is also for the servant.

So, three verses are for Allah ( عزّ وجلّ ) and they are the first three. And three verses are for the servant and they are the last three. One verse is between both the servant and his lord and it is the fourth and middle verse.

As for the proof from the context of the wordings, if we say that the Basmalah is a verse of Sūrah al-Fātiḥah, then the seventh verse would be very long – as long as two of the other verses (thus making the last and incomparably long verse, “The path of those upon whom you bestowed your grace, not of those who earned anger, nor of those who are astray.”). But it is known that the principle of the verses being similar to each other is also regarding their length.

So, the correct opinion no doubt is that the Basmalah is not a verse of Sūrah al-Fātiḥah just as it is not a verse (at the beginning) of every other chapter in the Qur’an.

Posted from the article : Explaining Surah al-Fatihah – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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Whoever finds good, let him thank Allah, and whoever finds other than that, let him blame only himself – Ibn Rajab al-Ḥanbalī

Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” is an explanation of the forty-two famous ḥadīth collected by Imām an-Nawawī.  In this article, last part of the  twenty-fourth ḥadīth of that book explained.

The Explanation of:

فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلا يَلُوْمَنَّ إِلاّ نَفْسَهُ

“… So whoever finds good, let him thank Allah, and whoever finds other than that, let him blame only himself.”

This indicates that anything good is from Allah as a favor from himself to his worshipper even though the latter may not actually deserve it. And anything evil is from the children of Adam, from following their inclinations and desires as Allah ( عَزَّ وَجَلَّ ) says:

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

What comes to you of good is from Allah, but what comes to you of evil is from yourself. [Sūrah al-Nisā, 4:79]

‘Alī ( رَضِيَ اللهُ عَنْهُ ) once said, “A worshipper should hope from none but Allah and should fear nothing but his own sins.”

When Allah wants prosperity and guidance for someone, he facilitates a way for the individual to obey him, and this is a favor from Allah. But when Allah abandons someone, he entrusts all affairs of the person to the individual himself; Allah renounces the person by removing all connections between himself and the individual. So Satan is then able to deceive such a person so that he becomes negligent of remembering Allah. He follows his own inclinations and desires and consequently his affairs are lost and forsaken. All the while, this is still fair and just from Allah because the evidence has already been established upon the individual by the revelation of the Qur’aan and the sending of the messenger. So there is no excuse before Allah for any of mankind after the sending of the messengers.

If what is meant by “So whoever finds good” is whoever finds good in this life, then such a person is obliged to thank Allah, especially for the good reward of one’s good deeds that may be hastened in this life as Allah says:

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Whoever does righteousness, whether male or female, while he is a believer, we will surely cause him to live a good life. And we will surely give such individuals their reward according to the best of what they used to do. [Sūrah al-Naḥl, 16:97]

And (upon the understanding above) such a person would be obliged to blame himself for the negative consequences he may experience in the worldly life for the bad deeds he committed as Allah says:

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الأَدْنَى دُونَ الْعَذَابِ الأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they will repent. [Sūrah al-Sajdah, 32:21]

So for a true believer, when he is afflicted with any hardship in life, he looks inward, holding himself responsible. This in turn encourages him to return back to Allah with repentance and asking for forgiveness.

On the other hand, if what is meant by “So whoever finds good…whoever finds other than that” is in the hereafter, then this may be a way of Allah informing that those who find good in the hereafter will thank and praise Allah for that, and those who find otherwise should blame only themselves although at such a time blaming will be of no use. And this is an Arabic linguistic form in which the text is that of a command yet the meaning is actually to inform of a future event just as is the case with the ḥadīth in which the prophet ( صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) said:

مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ

Whoever intentionally lies against me, let him occupy his seat in the fire.

[This ḥadīth is mutawātir, meaning that it has been narrated by so many different chains of narrators that it is considered authentic. See for example ḥadīth no.1841 of “Ṣaḥīḥ Sunan al-Tirmidhī” by al-Albānī]

Meaning: Whoever lies against me will indeed occupy his seat in the Hellfire. [The text is in the form of a command but is a way of informing of a future occurrence.]

Allah has also informed us that the people of Paradise will thank Allah for that which he provides them of his bounty; he says:

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلا أَنْ هَدَانَا اللَّهُ

And we will have removed whatever is within their breasts of resentment, (while) flowing beneath them are rivers. And they will say, “Praise to Allah who has guided us to this, and we would never have been guided if Allah had not guided us.” [Sūrah al-‘Arāf, 7:43]

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ.

And they will say, “Praise to Allah who has fulfilled his promise to us and has made us inherit the earth (so) we may settle in Paradise wherever we will.” [Sūrah al-Zumar, 39:74]

And he ( تَعَالَى ) says:

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ  الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لا يَمَسُّنَا فِيهَا نَصَبٌ وَلا يَمَسُّنَا فِيهَا لُغُوبٌ

And they will say, “Praise to Allah who has removed from us sorrow. Indeed, our lord is forgiving and appreciative – he who has settled us in the home of duration out of his bounty. There touches us therein no fatigue, and there touches us therein no weariness (of mind).” [Sūrah al-Fāṭir, 35:34-35]

As for the people of the fire, Allah informs us they will be blaming themselves, disgusted with and hating of their own souls. Allah ( تَعَالَى ) says:

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلا تَلُومُونِي وَلُومُوا أَنفُسَكُم

And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you and you responded to me. So do not blame me, but blame yourselves.” [Sūrah Ibrāhīm, 14:22]

And Allah says:

إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الإِيمَاَانِ فَتَكْفُرُونَ

Indeed, those who disbelieve will be addressed (in Hell), “The hatred of Allah was (even) greater than your hatred of yourselves when you were invited to faith, but you refused.” [Sūrah Ghāfir, 40:10]

The righteous predecessors used to strive in doing good deeds, fearing the time when deeds will come to an end and they may then blame themselves for their shortcomings.

It was once said to Masrūq, “If only you would ease up with some of your worship in which you exert yourself.” He replied, “By Allah, even if he came to me and told me he would not punish me, I would exert myself in worship (of him).” He was asked, “Why is that?” to which he said: So that my own soul would pardon me if it entered the fire and so I would not have to blame it. Has there not come to you the statement of Allah:

وَلا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I swear by the self-reproaching soul.[Sūrah al-Qiyāmah, 75:2]

They will blame and reproach themselves when they reach Hell. When the angels of punishment embrace them and stand between them and what they desire, when their hopes are cut off, and when mercy is withheld from them, every one of them will begin blaming and reproaching his own soul.

Muṭraf Ibn ‘Abdullah used to say:

Exert yourself in doing good deeds. If the decision is as we hope for—the mercy of Allah and his forgiveness—then for us will be levels (in Paradise). And if the decision is severe as we fear and of which we are cautious, let us not then say:

رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ

“Our Lord, remove us; we will do righteousness other than what we used to do.” [Sūrah Fāṭir, 35:37]

We will then say, “We did deeds but they did not benefit us.”

Posted from the article : The Forbiddance of Oppression –  Ibn Rajab al-Ḥanbalī rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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Day of Resurrection: Allāh Judges the Creation – Shaykh al-‘Uthaymīn

The Eight Event

Allāh Judges Creation

The Arabic word commonly used here, مُحَاسَبَة (muḥāsabah) or حِسَاب (ḥisāb), “judging,” “reckoning,” or “taking to account” is when people will be called to recollect, admit, and be judged on the Day of Resurrection for the actions they did in this life.

As far religious evidence for this event, it is confirmed by the Qur’aan, the Sunnah, the consensus of mainstream Muslims, and even suggested by one’s intellect.


In the Qur’aan, Allah (تعالى) says:

إِنَّ إِلَيْنَا إِيَابَهُمْ  ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم

Certainly, to us is their return, then certainly upon us is their reckoning.[Sūrah al-Ghāshiyah, 88:25-26]

And:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

Then as for he who is given his record in his right hand, he will be judged with an easy reckoning. [Sūrah al-Inshiqāq, 84:7-8]


As for the Sunnah, numerous ḥadīth have been authentically reported from the prophet (صلّى الله عليه وسلّم) that Allah will judge his creations. For example, the prophet (صلّى الله عليه وسلّم) used to say in some of his prayers:

اللَّهُمَّ حَاسِبْنِي حِسَابًا يَسِيْرًا 

Oh Allah, call me to account with an easy reckoning.

Upon hearing this, ‘Āishah (رضي الله عنها) asked, “What is an easy reckoning?” He answered:

أَنْ يَنْظُرَ فِي كِتَابِهِ فَيَتَجَاوَزُ عَنْهُ

That he looks into his book but pardons him (or finds in his book that he has been pardoned).[86]


As for the consensus among mainstream Muslims, the entire nation of believers has always agreed that Allah will judge creation.

And as for the intellect, it is understood that Allah will judge us because we have been made responsible for actions: obligated to do some, obligated to avoid some, and obligated to hold certain beliefs. Intellect and wisdom dictates that anyone made responsible for something will be held accountable for it and judged for it.

There are, however, some people who will be exempt from being judged; they will be allowed to enter Paradise without judgment or punishment. This has been confirmed in “Ṣaḥīḥ al-Bukhārī” and “Ṣaḥīḥ Muslim.” The prophet (صلّى الله عليه وسلّم) said:

عُرِضَتْ عَلَيَّ الأُمَمُ فَأَخَذَ النَّبِيُّ يَمُرُّ مَعَهُ الأُمَّةُ وَالنَّبِيُّ يَمُرُّ مَعَهُ النَّفَرُ وَالنَّبِيُّ يَمُرُّمَعَهُ الْعَشَرَةُ وَالنَّبِيُّ يَمُرُّ مَعَهُ الْخَمْسَةُ وَالنَّبِيُّ يَمُرُّ وَحْدَهُ ، فَنَظَرْتُ فَإِذَا سَوَادٌ كَثِيرٌ قُلْتُ : يَا جِبْرِيلُ هَؤُلاءِ أُمَّتِي ؟ قَالَ : لا وَلَكِنْ انْظُرْ إِلَى الأُفُقِ ، فَنَظَرْتُ فَإِذَا سَوَادٌ كَثِيرٌ ، قَالَ : هَؤُلاءِ أُمَّتُكَ وَهَؤُلاءِ سَبْعُونَ أَلْفًا قُدَّامَهُمْ لا حِسَابَ عَلَيْهِمْ وَلا عَذَابَ ، قُلْتُ : وَلِمَ ؟ قَالَ : كَانُوا لا يَكْتَوُونَ وَلا يَسْتَرْقُونَ وَلا يَتَطَيَّرُونَ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

I was shown the nations (of prophets) and I saw a prophet with an entire nation with him, a prophet with only a single follower, a prophet with ten followers, a prophet with five, and a prophet with none. I then saw a huge crowd and asked, “Oh (Angel) Gabriel, is this my nation?” to which he replied, “No, but look to the horizon.” I then looked and saw a huge nation (of followers). Gabriel said, “This is your nation and in front of them are seventy thousand who will have no judgment and no punishment.” I asked, “Why?” He answered, “They did not practice cauterization, did not seek ruqyá (incantations, healings with Qur’aan recitations), did not believe in good or bad omens, and they relied exclusively on their Lord.”

After hearing this, a companion named ‘Ukkāshah Ibn Miḥṣan stood and said to the prophet, “Pray to Allah to make me one of those.” So the prophet said:

اللَّهُمَّ اجْعَلْهُ مِنْهُمْ

Oh Allah, make him one of them.

Then another man stood and he too asked, “Pray to Allah to make me one of them,” but the prophet (صلّى الله عليه وسلّم) replied:

سَبَقَكَ بِهَا عُكَّاشَةُ

‘Ukkāshah beat you to it. [Recorded by al-Bukhārī and Muslim]

There is even a narration recorded by Imam Aḥmad (5/280, 281) in which these seventy thousand will each have with them an additional seventy thousand, and all of them (70,000 x 70,000) will enter Paradise without judgment or punishment.

The creations to be judged will also include the Jinn, the creatures created by Allah that are unseen by mankind, because they too are held accountable for their beliefs and actions. So like a human, a disbelieving Jinn will enter the fire:

قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ الْجِنِّ وَالإِنسِ فِي النَّارِ

(Allah) will say, “Enter among nations which had passed on before you of Jinn and mankind into the fire.” [Sūrah al-A’rāf, 7:38]

…and a believing Jinn will enter Paradise according to the opinion of most scholars, and this position is correct as indicated by the statement of Allah about two particular gardens given to those who will enter paradise:

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلا جَانٌّ

In them are women limiting (their) glances, untouched before them by man or Jinn. [Sūrah al-Raḥmān, 55:56]

Here is a question: Will animals be judged and held accountable?

The answer is as far as judging between them to establish justice and fairness for what occurred between them, then yes, they will be judged because the prophet (صلّى الله عليه وسلّم) said:

لَتُؤَدُّنَّ الْحُقُوقَ إِلَى أَهْلِهَا يَوْمَ الْقِيَامَةِ حَتَّى يُقَادَ لِلشَّاةِ الْجَلْحَاءِ مِنْ الشَّاةِ الْقَرْنَاءِ 

The rights of justice will be established among those who deserve them on the Day of Resurrection so much so that a ram without horns will be given its rights taken from it by a ram with horns. [Recorded by Muslim.]

But again, this is only for ensuring that complete fairness and justice is finally established. As far as being judged for actions they were responsible for carrying out, then no, animals will not be held accountable as they are not responsible for such actions. They will have neither reward nor punishment.

A Believer’s Judgment

Describing the manner in which Allah will judge a believer and take him to account, Ibn ‘Umar (رضي الله عنهما) narrated that the prophet (صلّى الله عليه وسلّم) described the private counsel to be held between a true believer and his Lord:

إِنَّ اللَّهَ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ وَيَسْتُرُهُ ، فَيَقُولُ : أَتَعْرِفُ ذَنْبَ كَذَا أَتَعْرِفُ ذَنْبَ كَذَا ؟ فَيَقُولُ : نَعَمْ أَيْ رَبِّ ، حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ : سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ

Allah will draw a believer close, placing him under his care and screening him. Allah will say to him, “Do you remember this sin and that sin?” The person will answer, “Yes, my Lord.” After he is made to confess all of his sins and he sincerely believes he is ruined, Allah will say, “I concealed them for you in life and I forgive you for them today.” [Recorded by al-Bukhārī and Muslim]

While speaking with his servant, Allah (سبحانه وتعالى) will screen him so that no one will see or hear him during their private conversation. This is a way of Allah (عزّ وجلّ) favoring and showing kindness to a true believer in him. When people make someone confess their crimes publicly in front of everyone, even if they pardon the individual for them, there is still an aspect of scandal and humiliation that remains. Yet if such proceedings were held privately, then this would be a better way of concealing and protecting people from that.

A Disbeliever’s Judgment

Describing a disbeliever’s judgment, Ibn Taymiyyah, said:

“As for a disbeliever, they will not be judged in the same manner as someone who has his good and bad deeds weighed. This is because those who disbelieve in Allah have no good deeds at all. Still, their deeds will be counted and they will be held responsible for them; they will be made to confess them and will be humiliated.”

The meaning of this has come in the same ḥadīth of Ibn ‘Umar previously mentioned in which the prophet spoke about how Allah will conceal a believer and speak privately with him. The prophet (صلّى الله عليه وسلّم) then said:

وَأَمَّا الْكُفَّارُ وَالْمُنَافِقُونَ فَيُنَادَى بِهِمْ عَلَى رُءُوسِ الْخَلائِقِ : هَؤُلاءِ الَّذِينَ كَذَبُوا عَلَى اللَّهِ

But as for the disbelievers and hypocrites, they will be publicly called out in front of all creation and it will be announced, “These are the ones who lied against Allah.” [Recorded by al-Bukhārī and Muslim]

Also in “Ṣaḥīḥ Muslim,” Abū Hurayrah narrated that the messenger of Allah (صلّى الله عليه وسلّم) said:

فَيَلْقَى الْعَبْدَ فَيَقُولُ : أَيْ فُلْ أَلَمْ أُكْرِمْكَ وَأُسَوِّدْكَ وَأُزَوِّجْكَ وَأُسَخِّرْ لَكَ الْخَيْلَ وَالإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ ؟ فَيَقُولُ : بَلَى ، قَالَ : فَيَقُولُ : أَفَظَنَنْتَ أَنَّكَ مُلاقِيَّ ؟ فَيَقُولُ : لا ، فَيَقُولُ : فَإِنِّي أَنْسَاكَ كَمَا نَسِيتَنِي ،

 ثُمَّ يَلْقَى الثَّانِيَ فَيَقُولُ : أَيْ فُلْ أَلَمْ أُكْرِمْكَ وَأُسَوِّدْكَ وَأُزَوِّجْكَ وَأُسَخِّرْ لَكَ الْخَيْلَ وَالإِبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ ؟ فَيَقُولُ.: بَلَى أَيْ رَبِّ ، فَيَقُولُ : أَفَظَنَنْتَ أَنَّكَ مُلاقِيَّ ؟ فَيَقُولُ : لا ، فَيَقُولُ : فَإِنِّي أَنْسَاكَ كَمَا نَسِيتَنِي ، 

ثُمَّ يَلْقَى الثَّالِثَ ، فَيَقُولُ لَهُ مِثْلَ ذَلِكَ ، فَيَقُولُ : يَا رَبِّ آمَنْتُ بِكَ وَبِكِتَابِكَ وَبِرُسُلِكَ وَصَلَّيْتُ وَصُمْتُ وَتَصَدَّقْتُ وَيُثْنِي بِخَيْرٍ مَا اسْتَطَاعَ ، فَيَقُولُ : هَاهُنَا إِذًا ،قَالَ : ثُمَّ : يُقَالُ لَهُ : الآنَ نَبْعَثُ شَاهِدَنَا عَلَيْكَ ، وَيَتَفَكَّرُ فِي نَفْسِهِ مَنْ ذَا الَّذِي يَشْهَدُ عَلَيَّ ، فَيُخْتَمُ عَلَى فِيهِ ، وَيُقَالُ لِفَخِذِهِ وَلَحْمِهِ وَعِظَامِهِ : انْطِقِي ، فَتَنْطِقُ فَخِذُهُ وَلَحْمُهُ وَعِظَامُهُ بِعَمَلِهِ ، وَذَلِكَ لِيُعْذِرَ مِنْ نَفْسِهِ وَذَلِكَ الْمُنَافِقُ وَذَلِكَ الَّذِي يَسْخَطُ اللَّهُ عَلَيْهِ

Allah will meet with a servant, asking, “Oh so-and-so, did I not honor you, give you authority, give you a spouse, give you control over horses and camels, and made you a leader (or allowed you to live a comfortable life)?” The person will reply, “You did.” Allah will ask him, “Did you think you would ever meet me?” and he will answer, “No.” So Allah will say, “Then I will forget you as you forgot me.”

Then Allah will meet with a second person and ask, “Oh so-and-so, did I not honor you, give you authority, give you a spouse, give you control over horses and camels, and made you a leader (or allowed you to live a comfortable life)?” The person will reply, “You did, my Lord.” Allah will ask him, “Did you think you would ever meet me?” and he will answer, “No.” So Allah will say, “Then I will forget you as you forgot me.”

Allah will then meet with a third person and will ask him similarly as he did with the others, but this person will say, “My Lord, I believed in you, in your book, and in your messengers. I prayed, fasted, and gave charity.” And he will continue praising the good (he did) as much as he can. Allah will say, “(Stop) then. Now we will bring forth our witness against you.” The person will think to himself about who this witness could be to testify against him. His mouth will then be sealed and his legs, his flesh and bones will be told, “Speak.” His legs, flesh, and bones will then speak about what he did. That is the person who will have no excuse for himself; that is the hypocrite, and that is the one with whom Allah is angry. [Recorded by Muslim.]

On the Day of Judgment, the first people to be judged will be this nation, the Muslims who followed Muhammad (صلّى الله عليه وسلّم), based on the prophet’s statement:

نَحْنُ الآخِرُوْنَ السَّابِقُوْنَ يَوْمَ القِيَامَةِ المَقْضِيُّ بَيْنَهُمْ قَبْلَ الخَلائِقِ

We are the last ones (in this life) but the first ones on the Day of Resurrection to have their accounts settled before the rest of creation. [94]

Similarly, Ibn ‘Abbās (رضي الله عنهما) narrated that the prophet (صلّى الله عليه وسلّم) said:

نَحْنُ آخِرُ الأُمَمِ وَأَوَّلُ مَنْ يُحَاسَبُ ، يُقَالُ : أَيْنَ الأُمَّةُ الأُمِّيَّةُ وَنَبِيُّهَا ؟ فَنَحْنُ الآخِرُونَ الأَوَّلُونَ

We are the last religious nation (in this life) but the first to be judged. It will be said, “Where is the illiterate nation and its prophet?” So we are the last ones yet the first ones.[95]

The first thing for which a worshipper of Allah will be judged and called to account regarding the rights of Allah will be his prayer based on the statement of the prophet :(صلّى الله عليه وسلّم)

أَوَّلُ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ الصَلاة ، فَإِنْ صَلُحَتْ صَلُحَ سَائِرُ عَمَلِهِ ،  وَإِنْ فَسَدَتْ فَسَدَ سَائِرُ عَمَلِهِ

The first thing for which a worshipper will be judged on the Day of Resurrection will be prayer. If it is sound, the rest of his deeds will be sound, but if it is bad, the rest of his deeds will be bad. [96]

However, the first crimes to be judged regarding the rights of other people will be those pertaining to bloodshed as he (صلّى الله عليه وسلّم) said:

أَوَّلَ مَا يُقْضَى بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ فِي الدِّمَاءِ 

The first thing to be settled between people on the Day of Resurrection will be (crimes of) bloodshed.[97]

This is because prayer is the best bodily act of worship related to the rights of Allah, and bloodshed is the greatest violation of communal rights related to mankind.

Footnotes:

[86] Recorded by Aḥmad (6/48) and Ibn Abī ‘Āṣim in “Kitāb al-Sunnah” (no. 885). al-Albānī said it is authentic in his checking of “Kitāb al-Sunnah” (2/429).

[94] Recorded by al-Bukhārī and Muslim. In a similar ḥadīth, also recorded by them both, the prophet (صلّى الله عليه وسلّم) said:

نَحْنُ الآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ فَهَدَانَا اللَّهُ فَغَدًا لِلْيَهُودِ وَبَعْدَ غَدٍ لِلنَّصَارَى

We are the last ones but the first ones on the Day of Resurrection. They were given the scripture before us and we were given it after them. So this is the day they differed about, but Allah has guided us. So tomorrow is for the Jews, and the day after is for the Christians.

[95] Recorded by Ibn Mājah, Aḥmad, and al-Bayhaqī. al-Albānī said it is authentic in “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3463).

[96] Recorded by al-Tirmidhī, al-Nasāī, Ibn Mājah, and al-Ṭabarānī. The text is from al-Ṭabarānī and al-Albānī said it is authentic in “Ṣaḥīḥ al-Targhīb wal-Tarhīb” (1/185).

[97] Recorded by al-Bukhārī and Muslim

Posted from the article : The Resurrection, A Summary of Events to Occur – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

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