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The ill Effects of Sins : Shaykh al-‘Uthaymeen | Dawud Burbank

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Bismillaah

It was a khutbah given by him on the 12th of Muharram 1411AH which was published in Arabic and translated to English by Dawud Burbank rahimahullaah.

All praise is for Allaah, in whose Hand is the dominion of the heavens and the earth. Sovereignty is His, all praise is for Him, and He is a witness of everything. All His prescribed laws and what He has decreed are from His Wisdom. He does whatever He wills and commands whatever He wishes. I testify that none has the right to be worshipped except Allaah alone, having no partner, the Guardian, the One Worthy of all Praise. I testify that Muhammad is His slave and Messenger, the last of the prophets and their leader and the best of worshippers; may Allaah extol and send complete peace upon his family, his Companions and those who follow them in goodness till the Day of Judgement.

To proceed.

Allaah, the Mighty and Majestic, says, explaining His complete Power, and perfect Wisdom, that what He alone orders is what happens, and that He is the one governing and controlling His servants – granting security, fear, ease, hardship, facility, difficulty, straightened circumstances and prosperity… Allaah, the Mighty and Majestic, says:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

Whosoever is in the heavens and on earth begs of Him. Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some etc)!”  (Soorah ar-Rahmaan (55): 29)

So Allaah, the Most High, controls the affairs of His creation enforcing His rulings sometimes according to His Wisdom and Beneficence, and sometimes according to His Wisdom and Justice, and your Lord never treats anyone unjustly:

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ

“We wronged them not, but they were wrong-doers.” (Soorah az-Zukhruf (42): 76)

O Muslims:

Indeed we believe in Allaah and His predecree (Qadr), and belief in Allaah’s predecree is one of the pillars of eemaan.

(Eemaan is belief in the heart, saying of the tongue and action of the limbs.) [Translator’s Note]

We believe that whatever good or state of ease and security comes upon us then it is from Allaah’s blessings upon us and it is an obligation upon us that we give praise and thanks to the One who granted and provided that for us. This is done by returning to obedience to Him, avoiding whatever He forbade and doing whatever He ordered. If we carry out our duty of obedience to Allaah then we will be giving thanks for His blessings and would then deserve the increase in these blessings which Allaah has promised us from His bounty.

Allaah, the Mighty and Majestic, says:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ

“And whatever of the blessings and good things you have, it is from Allaah.” (Soorah an-Nahl (16):53)

and He, the Most High says:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

“And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more (of My blessings), but if you are thankless, verily My punishment is indeed severe.'” (Soorah Ibraaheem (14):7)

O Muslims:

Alhamdu’Lillaah (All Praise and thanks are for Allaah), we live in this land in a state of security and ease, but this state of security and ease cannot continue except through obedience to Allaah. As long as we order good and forbid evil, as long as we cooperate in ordering good and forbidding evil, since those who order good and forbid evil are at the forefront of the Ummah (Nation, the Muslims as a group), and they repel the causes of punishment and chastisement, so we should assist them and be with them. If they err we should inform them of their mistake and warn them about it and lead them to the guidance and not let their mistake become a reason to remove and distance them from this responsibility – that is not the correct way.

O Muslims:

Whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

O Muslims:

I repeat this sentence because of its importance and because many of the people turn away from it:

I say (meaning the Shaykh): whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah – who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

Allaah, the Mighty and Majestic, says, explaining that in His Book, so that we may realize and take warning.

He, the Majestic and Most High, says:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Soorah ash-Shoora (42):30)

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

“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself.” (Soorah an-Nisaa’ (4):79)

Whatever good comes upon us – blessings or security – it is from Allaah, it is He who provided that, its beginning and end, from His beneficience. It is He who granted us from His bounty that we should carry out what which would lead to it, and it is He who granted us His blessings and completed that for us.

As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our own selves, we are the ones who have wronged ourselves and led ourselves to destruction.

O people:

Many people today attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that this is due to their limited understanding and weakness of their eemaan and their failure to reflect upon the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم.

O Muslims, Believers in Allaah and His Messenger صلى الله عليه و سلم

Behind these reasons are causes prescribed as such by Allaah, reasons and causes for these misfortunes which are stronger, greater and produce a more severe effect than the material reasons. However the material reasons may be a means of bringing about what is due to the causes prescribed by Allaah which necessitates the misfortune and punishment.

Allaah, the Mighty and Majestic says:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

“Evil (sins and disobedience of Allaah etc.) has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds etc.), that Allaah may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah).”  (Soorah ar-Room (30):41)

O people, O Muslims, O nation of Muhammad صلى الله عليه و سلم:

Give thanks for the blessings of Allaah upon you which you are about to hear of. O nation of Muhammad صلى الله عليه و سلم you are the best and most noble of the nations of Allaah, the Mighty and Majestic. Allaah does not punish this nation for its disobedience and sins in the way that He punished the previous nations. He will not cause its destruction with a single overwhelming punishment as happened to ‘Aad (See Soorah al-Haaqqah (69):6-7), when they were destroyed by the violent wind which He unleashed upon them for seven nights and eight days in succession so that they were left lying like the hollow trunks of palm trees – do you see any remnants of them? He will not destroy it with the like of the punishment of Thamood (See Soorah al-Haaqqah (69):5) who were seized by the terrible shout and the earthquake so that they lay prostrate corpses in their homes. And He will not destroy it with the like of the punishment of the people of Loot (See Soorah al-A’raaf (7):80-84), against whom Allaah sent a violent wind and stones from the sky and turned their homes upside down.

O Muslims:

Allaah, from His Wisdom and His Mercy, punishes this nation for its sins and disobedience by setting some part of it upon the others so that they destroy one another and take each other prisoner. Allaah, the Might and Majestic, says:

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ انظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ

“Say: ‘He has power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.’ See how variously We explain the Ayaat, so that they may understand.

But your people (O Muhammad صلى الله عليه و سلم) have denied it (the Qur’aan) though it is the Truth. Say: ‘I am not responsible for your affairs.’ For every news there is a fact (i.e. for everything there is an appointed term and you will come to know).”  (Soorah al-An’aam (6):65-67)

Al-Haafidh Ibn Katheer quotes a number of ahaadeeth – (ahaadeeth, sing. hadeeth: Sayings narrated from the Prophet صلى الله عليه و سلم, regarding his words, actions or attributes) – in his Tafseer of the first aayah. From these is that reported by al-Bukhaaree from Jaabir ibn ‘Adbullaah (radhiyAllaahu ‘anhumaa) who said:

“When the (following) aayah was revelaed:

“Say: ‘He has power to send torment on you from above you…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

“…or from under your feet…”

The Prophet صلى الله عليه و سلم said:

‘I seek refuge with Your Face.’

‘or to cover you with confusion in party strife, and make you to taste the violence of one another.”

The Prophet صلى الله عليه و سلم said:

‘This is lighter’ or ‘…easier.'”

(Reported by al-Bukhaaree in his Saheeh (Eng. trans. vol 6, p.120-121 no. 152)

It is reported by Muslim from Sa’d bin Abee Waqqaas (radhiyAllaahu ‘anhu) who said:

“We went along with Allaah’s Messenger صلى الله عليه و سلم until we came to the mosque of Banoo Mu’aawiyah, so Allaah’s Messenger صلى الله عليه و سلم entered and prayed two rak’ahs so we prayed along with him. So he called upon his Lord for a long time, then he said:

‘I asked my Lord for three things: I asked Him that He should not destroy my nation with a deluge so He granted me that: I asked him that He should not destroy my nation with famine – as happened to the people of Fir’awn so He granted me that: and I asked Him that they should not fight amongst themselves – but He refused me that.”

From Khabbaab ibn al-Aratt, (radhiyAllaahu ‘anhu), who said:

“I came to Allaah’s Messenger صلى الله عليه و سلم on a night in which he spent the whole of it in prayer until it was fajr, so Allaah’s Messenger concluded his prayer with tasleem. I said: ‘O Messneger of Allaah: You have prayed a prayer this night the like of which I have not seen you pray.’

Allaah’s Messenger صلى الله عليه و سلم said:

‘Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us – and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us – so He granted it to me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that.'”

[Reported by Imaam Ahmad, an-Nasaa’ee and at-Tirmidhee]

You believe in these Aayaat and you believe in the narrations which are authentic from Allaah’s Messenger صلى الله عليه و سلم so why will you not reflect upon them? Why will you not reflect upon them?

Why will you not attribute these misfortunes which occur to deficiency in your own practice of the Deen so that you turn back to your Lord and save yourselves from the causes of overwhelming destruction?

So fear Allaah O servant of Allaah and look to your affairs and repent before your Lord and correct your way towards Him. Know O nation that these punishments which have come upon you and these trials that have been inflicted upon you are your own doing and due to your sins. So for each chastisement repent and turn to Allaah and seek the refuge of Allaah, the Most High, from the trials; the material trials relating to the person: killing, injury and being forced from ones home; trails relating to wealth: decrease and loss: and trails relating to the Deen (the way of life prescribed by Allaah) – the doubts and desires which assail the hearts and keep the Ummah away from the Deen of Allaah, and keep it away from the way of our Pious Predecessors (Salaf) and which lead it to destruction. The trials of the heart are the worst and the most severe of all the trials in this world since worldly misfortunes when they occur can only cause loss in this world, which will pass away anyway, whether sooner or later but trials relating to the Deen cause loss of this world and the Hereafter:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“Say (O Muhammad صلى الله عليه و سلم) : The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” (Soorah az-Zumar (39):15)

O Allaah, we ask you whilst awaiting fulfillment of one of the duties You have made obligatory upon us – that You make us of those who take heed of Your Signs and receive admonition when Your punishment descends.

O Allaah, grant that the Islamic Ummah and its leaders truly turn back to You in open and in secret, in their sayings and their actions so that the Ummah is rectified, since rectitude of the rulers is a cause of the rectitude of the Ummah.

O Allaah, we ask you that You rectify those in charge of the affairs of the Muslims and that You grant that they are able to take heed from events and that You direct them to that which You love and is pleasing to You – O Lord of the worlds.

O Allaah, we ask You that you keep away from them every evil adviser – indeed You have full power over everything.

O Allaah, guide them through good advisers to that which is good – those who will advise them and encourage them in good – O Lord of all the worlds.

O Allaah, whoever amongst the advisers of those in authority over the Muslims is not a sincere adviser to them, and is not sincere to the people them remove them and replace them with those who are better than them – O Lord of all the worlds. O Possessor of Majesty and Nobility.

All praise is for Allaah, Lord of all the worlds, and may He extol and send peace upon our Prophet Muhammad, upon his family, true followers and all his Companions.

Aameen.

The Second Khutbah

All praise is for Allaah, many pure and blessed praises as our Lord loves and is pleased with, and I testify that none has the right to be worshipped except Allaah, alone, having no partner. All praise is for Him at the beginning and the end. I testify that Muhammad is His slave and His Messenger, the one whom He chose and took as His khaleel, may Allaah extol him and send peace upon him, his family, followers, Companions and those who follow in his way.

To proceed:

O servant of Allaah! Fear Allaah, the Mighty and Majestic, and beware of neglecting the prescribed laws of Allaah. Beware of neglecting Allaah’s signs. Beware of failing to reflect upon the Book of Allaah. Beware of failing to know the Sunnah of Allaah’s Messenger صلى الله عليه و سلم – since in the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم lies your success (if you cling to them if you attest to the truth of what they inform of and follow their commands) in this world and the hereafter.

Servants of Allaah…

There are some people who doubt and seek to cause doubts that sins are a cause of misfortunes, and that is because of the weakness of their eemaan and their negligence in reflecting upon the Book of Allaah, the Mighty and Majestic, and I will recite for the benefit of such people the saying of Allaah, the Mighty and Majestic:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ أَفَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ أَوَأَمِنَ أَهْلُ الْقُرَىٰ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ أَفَأَمِنُوا مَكْرَ اللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ

“And if the people of the towns had believed and had taqwa (piety), certainly, We should have opened for them blessings from the heavens and the earth, but they belied (the Messengers). So we took them (with punishment) for what they used to earn (polytheism, and crimes etc.). Did the people of the towns them feel secure against the coming of Our punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allaah. None feels secure from the plot of Allaah except the people who are lost.” (Soorah al-A’raaf (7):96-99)

One of the Pious Predecessors (Salaf) said:

“If you see Allaah grant blessings to a certain person, and then you see that person continuing in disobedience to Him, then know that this is from Allaah’s plan against him and that he is referred to by Allaah, the most Highs, saying:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

“We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My plot is strong.” (Soorah al-A’raaf (7):182-183)

O Muslims, O worshippers of Allaah:

By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam.

But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition – then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

“Let there arise out of you a group of people inviting all that is good (Islaam), enjoining the ma’roof and forbiddin the munkar. And it is those who are successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” (Soorah Aali-‘Imraan (3):104-105)

[TN] Ma’roof: Tawheed (making all worship for Allaah alone) and all that Islaam orders one to do. Munkar:  Shirk (associating others with Allaah in worship), Kufr (disbelief) and all that Islaam has forbidden).

I call myself and you, O my brothers, to come together upon the Deen of Allaah, the Mighty and Majestic; support one another in establishing the Sharee’ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it.

But as for remaining a disunited nation having no regard for one another and not caring about the affairs of each then whoever does not care about the Muslims is not from them.

O Muslims, I say and repeat that it is binding upon us, being Muslims and Believers that we see the occurrences and misfortunes from the Islamic perspective as shown by the Book of Allaah and the Sunnah of His Messenger صلى الله عليه و سلم. Since if we look at them from a materialistic perspective then the unbelievers are stronger and greater than us in the materialistic sense and they hold sway over us and enslave us through that. However, if we look from an Islamic perspective by the way of the Book and the Sunnah then we will abandon all that is a cause of these misfortunes, and if we return to Allaah and aid the Deen of Allaah, the Mighty and Majestic, then Allaah says in His Book, and He is the most truthful in speech and most capable, He, the Mighty and Majestic:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).” (Soorah al-Hajj (22):40-41)

He did not say “those whom if We give them power in the earth establish arenas of sin, idle, frivolity and shamelessness” rather he said:

“Those (Muslim rulers) who, if We give them power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma’roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).“”

Consider carefully, O Muslim brother, how Allaah, the Mighty and Majestic, said:

وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ

“Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty.”

He stressed this promise of help with terms of emphasis: an implicit oath, the letter laam of emphasis, and the noon of emphasis. He further emphasized it by His saying:

إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

“Truly, Allaah is All-Strong, All-Mighty.”

Since by His Power and His Might He helps those whom He wills, and consider how He ended the two Aayahs with His saying:

وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“And with Allaah rests the end of (all) matters (of the creatures).”

So a person may say due to his faulty thinking: “how can we be aided and granted victory against the unbelieving nations which are stronger and more powerful than us.” So Allaah, the Most High, explains that the affairs are under His control only and that He has power over everything. We all know what affect earthquakes have – occurring when Allaah, the Mighty and Majestic, has ordered:

كُن فَيَكُونُ

“Be! and it is.” (Soorah an-Nahl (16):40)

– and such huge and embracing destruction occurs in a single second as cannot be produced by the strongest of these nations.

By Allaah, if we truly aided Allaah’s Deen as we aught to then we would be granted victory over every enemy upon the earth, but unfortunately many of us are appendages of the enemies of Allaah and the enemies of His Messenger صلى الله عليه و سلم – observing their actions against Allaah and His Messenger صلى الله عليه و سلم then following them in that. Perhaps even going to their lands and tossing our flesh and blood – sons and daughters – into those lands where nothing heard but church bells… where in no adhaan (call to prayer) is heard… no mention of Allaah, the Mighty and Majestic, is heard… and nothing is seen except sin and idle frivolity…

So we ask Allaah, the Most High, that He turns the misguided of this Ummah back to the guidance, and that He makes us all to support one another and aid one another in carrying out good and righteousness until we return to this Ummah its lost glory and honour. Indeed He is one fully able and having this power to do that.

O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.

O Allaah, extol Muhammad and his true followers and family as You extolled Ibraaheem and the family of Ibraaheem. Indeed You are worthy of all praise, the most noble.

O Allaah, send blessings upon Muhammad and upon his true followers and family as You are Worthy of all Praise, the Most Noble.

Isti’adhah : Seeking Refuge with Allah : Tafsir Ibn Kathir

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Tafseer Ibn Kathir – Surah Fatihah

[1] Why the Devil is called Shaytan ?

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, `So-and-so has Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).” Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan’. Allah said,

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, “I asked him , `Are there human devils’ He said, (Yes.)” Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, “I said, `What is the difference between the black dog and the red or yellow dog’ He said,

(The black dog is a devil.).”

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, “By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.” This Hadith has an authentic chain of narrators.

[2] What does Isti`adhah mean

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

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

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

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

Allah also said in Surat Al-Mu’minun,

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

Further, Allah said in Surat As-Sajdah,

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

[3] The Tafsir of Isti`adhah (seeking Refuge)

Allah said,

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

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

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

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

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

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

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

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

Also, Allah said,

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

[4] The Meaning of Ar-Rajim

Ar-Rajim means, being expelled from all types of righteousness. Allah said,

(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).

Allah also said,

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).

Further, Allah said,

(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).

There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people’s hearts. The first meaning is more popular and accurate.

[5] Virtues of the Isti`adhah

The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah’s help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant’s meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur’an that affirm this fact. Also, Allah said,

(Verily, My servants (i.e. the true believers of Islamic Monotheism) ـ you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).

We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy – Satan – become bandits. Further, the believers who are defeated by the apparent enemy – disbelievers – gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.

[6] Is the Isti`adhah (seeking Refuge) required

The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur’an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata’ bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur’an. In support of `Ata’s statement, Ar-Razi relied upon the apparent meaning of the Ayah,

(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, “I seek refuge with Allah from the cursed devil.” Then this will suffice.

[7] Seeking Refuge before reciting the Qur’an

Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur’an. Similarly, Allah said,

(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying “Allahu Akbar”; Allah is Greater) and would then supplicate,

(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)

He would then say thrice,

(There is no deity worthy of worship except Allah,).

He would then say,

(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).”

The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.

Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, “When the Messenger of Allah started the prayer, he said,

(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).” `Amr said, “The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.” Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata’ bin As-Sa’ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,

(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)

He said, “The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.”

[8] Seeking Refuge with Allah when One is Angry

In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, “Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,

(I know of some words that if he said them, what he feels will go away, ‘I seek refuge with Allah from the cursed Satan.’)”

An-Nasa’i also recorded this Hadith in his book, Al-Yawm wal-Laylah.

Al-Bukhari recorded that Sulayman bin Surad said, “Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,

(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.’) They said to the man, `Do you not hear what the Messenger of Allah is saying’ He said, `I am not insane.”’ Also, Muslim, Abu Dawud and An-Nasa’i recorded this Hadith.

There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.

Seeking Istiqaamah (Steadfastness)

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Source: Al-Istiqaamah Magazine, Issue No.2

Allaah – the Most High – said:

“Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever – a reward for what they used to do.” [Soorah Ahqaaf 46:13].

From Abu ‘Umar Sufyan ibn ‘Abdullaah radiallaahu ‘anhu, who said: O Messenger of Allaah sallallaahu ‘alayhi wa sallam! Tell me something about Islaam which I can ask of no one but you? So he said: “Say: My Lord is Allaah and then do istiqaamah (be upright).” Abu ‘Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: “Control this.” 1

Abu Bakr as-Siddeeq radiallaahu ‘anhu said, whilst explaining the meaning of the aayah (verse): “thereafter do istiqaamah“ said: “Not associating any partners in the worship of Allaah.” And he said: “Not turning to other than Him.”

Abul-‘Aaliyah (d.90H) – rahimahullaah – said:
“To make the religion and one’s actions pure and sincere for Allaah alone.”

Qataadah (d.104H) – rahimahullaah – said:
“To stand firm upon obedience to Allaah.” 2

Ibn Rajab (d.795H) – rahimahullaah – said: 3
“The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) – as Abu Bakr and others have explained.

Thus when the heart is firm and upright upon the ma’rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him – then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one’s istiqaamah is the tongue – since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet sallallaahu ‘alayhi wa sallam ordered Abu ‘Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet sallallaahu ‘alayhi wa sallam also said:
“The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah.” 4

And he sallallaahu ‘alayhi wa sallam said:
“When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve.” 5″

1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).
2. Ibn Katheer related these narrations in his Tafseer Qur’aanul-‘Adheem (4/106-107).
3. Jaami’ul-‘Uloom wal-Hikam (pp.312-313), abridged.
4. Related by Ahmad (3/198) with a Hasan isnaad.
5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa’eed al-Khudree radiallaahu ‘anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.351).

Foundations of True Faith : Love for Allah : Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh

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Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahman ibn Hasan Alush-Shaykh [1] , (d.1285H) – rahimahullâh
Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High – says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Characteristics of True Love

Allâh – the Most High – also says:

“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]

Here, Allâh has mentioned four characteristics of those who love Him:

Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.”

[5] ”

Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:

“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

A Comprehensive Definition

Ibn Taymiyyah (d.728H) – rahimahullâh – says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah – its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):

Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:

“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”

Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”

Developing Love for Allâh

Ibn al-Qayyim – rahimahullâh – says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh – the Most High – through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh – both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh – and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]

References 

1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).

Abû Hurayrah – radiallâhu ’anhu – relates that the Messenger of Allâh sallallâhu ’alayhi wa sallam said:

“Allâh – the Most High – has said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him I am his hearing with which he hears, his seeing with which he sees, 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 ask Me for shelter, I would surely grant him it.

”Related by al-Bukhârî (11/340-341)

 

Loving Good For Your Muslim Brother (or Sister) : Umm ‘Abdillaah al-Waadi’iyyah

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Do Not Envy people for what Allaah has given them of His Bounty
Taken From: My Advice To The Women , By the Shaykhah: Umm ‘Abdillaah al-Waadi’iyyah 
With the introduction and review of the Esteemed Shaykh: Aboo ‘Abdur-Rahmaan Muqbil ibn Haadee al-Waadi’ee 
Pgs. 242-251

Musaddad told us that Yahya told us upon the authority of Shu’bah from Qataadah from Anas (radiAllahu anhu) that the Prophet (sallAllahu ‘alayhi wa sallam) said:

     “None of you [truly] believes until he loves for his brother what he loves for himself.” (288)

Hence, in this prophetic narration you find that the one who does not desire good for his Muslim brothers, similar to the good that he desires for himself, is deficient in his belief.

Al-Haafidh said, The intent behind the negation here is (a negation of) the completeness of faith, and negating the name of something conveys a negation of the completeness of it and this is understood from their speech as in the statement, “So and so is not human.”  The word Khayr (good) is a comprehensive word that includes all of the acts of obedience and permissible actions related to both the worldly life and the Hereafter while excluding the prohibited things.  This is because the word Khayr (good) does not include those actions. (289) [End of cited speech]

It is also understood from this prophetic narration that a Muslim should hate evil for his brother, just as he hates evil for himself.

Upon the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas who narrated that the Prophet (sallAllahu ‘alayhi wa sallam) said:

“So whoever desires to remove himself from the Fire and enter the  Paradise, such that death overcomes him while he is a believer in Allaah and the Last Day, then let him treat the people in a manner in which he wishes to be treated.” (290)

So desiring good for the Muslims is from the reasons that cause a person to be removed from the Fire, as this prophetic narration indicates.

Desiring good for the Muslims is something that does not occur except from a person with a sound heart that is free of contamination like envy, contempt, and pride. For this reason, desiring good for the Muslims has become rare in this time, due to the lack of purity in the hearts, which is present in many of the people, except those whom Allaah has shown His Mercy.

The one who does not desire good for the Muslims is described with despicable attributes.

From them is:
1- Envy (Hasad):
Envy (Hasad) is to desire the removal of good from others.
Envy is from the attributes of the Jews and it is from their characteristics.

Allaah the Exalted says:

“Or do they envy people for what Allaah has given them of His Bounty? We have indeed already given the family of Ibraaheem (Abraham) the Book and the wisdom, and conferred upon them a great kingdom.”[Soorah an-Nisaa’ 4:54]

Allaah the Exalted says:

“Many of the people of the Scripture (Jews and  Christians) wish that if they could turn you back to disbelief after you have believed, out of envy from  themselves, (even) after the truth has become clear to them.”
[Soorah al-Baqarah 2:109]

Therefore, the Jews and Christians do not desire that good comes to any one of the Muslims. Thus, they desire from us that we abandon our religion while they know what we are upon leads to everlasting happiness and we have been prohibited from imitating them.

Envy (Hasad) is from the characteristics of the hypocrites:

The Exalted says:

“If some good should touch you, it distresses them, but if some evil should befall you, they rejoice at it. And if you  remail patient and fear Allaah, their plot will not harm  you at all. Indeed, Allaah encompasses all that they do.” [Soorah Aali ‘Imraan 3:120]

Envy (Hasad) can sever even the strongest of bonds.

The sons of Ya’qoob (Jacob alayhis salaam) envied their brother Yoosuf (Joseph) because their father used to love him moreso than he did them, just as Allaah described in their story that He has presented in Soorah Yoosuf.

The Exalted says:

“When they said, Truly, Yoosuf (Joseph) and his brother (Benjamin) are more beloved to our father than we, while we are a group consisting of many. Certainly, our father is in clear error. Kill Yoosuf (Joseph) or cast him out to (another) land, so that the favour of your father may then be attainable for you, and after that you will be a righteous people.” [Soorah Yoosuf 12:8-9]

Thus, they planned to kill him becasue of their envy for him because of his being more beloved to their father than they were.

Similarly, Satan envied our father Aadam (alayhis salaam) because of what Allaah had given him from [His] bounties and he became arrogant as Allaah the Exalted said:

“And when your Lord said to the angels, ‘I will create a  human being out of clay from an altered black smooth mud. So, when I have fashioned him and breathed into  him the soul which I created for him, then fall down to  him in prostration.’ So, the angels prostrated themselves, all of them together. Except Iblees (Satan), he refused to be with those who prostrated. (Allaah) said, “O Iblees (Satan)! Why is it that you are not with those who prostrate?’ He said, ‘Never would I prostrate myself to a human whom You created out of clay from an altered black smooth mud.’  (Allaah) said, ‘Then, get out of here, for indeed, you are an outcast. And certainly upon you is the Curse until the  Day of Recompense.'” [Soorah al-Hijr 15:28-35]

Similarly, the story of the two sons of Aadam, one of them envied his brother because Allaah accepted his brother’s sacrifice while his own sacrifice was not accepted. This envy led him to kill his brother

The Exalted says:

“And recite to them the story of the two sons of Aadam  in truth; when they both offered a sacrifice (to Allaah), it was accepted from the one of them but was not accepted  from the other. The latter said to the former, ‘I will surely kill you.’ The former said, ‘Certainly, Allaah  accepts only from the righteous. If you raise your hand against me to kill me, I shall not raise my hand against  you to kill you, for I fear Allaah, the Lord of the worlds. Indeed, I intend to let you acquire my sin as well as your sin and then you will be one of the people of the Fire. And that is the recompense of the wrongdoers.’ So his soul permitted for him the murder of his brother; he murdered him and became one of the losers. Then Allaah sent a crow who scratched at the ground to show him how to hide the disgrace of his brother. He said, ‘Woe to me! Have I failed to be like this crow and hide the disgrace of my brother?’ Then he became one of the regretful.   [Soorah al-Maa’idah 5:27-31]

So then, the consequences of envy (Hasad) are harmful and can cause separation between two friends and between a man and his brother.

2- The envious resent of the decree of Allaah:

 Therefore, he sees himself as though he has been cheated and for this reason, he cannot feel contentment or tranquility, but rather he feels depressed and sad.

It is upon mankind to look to those whom are below them, for indeed this is closer to recognizing the blessings (of Allaah) and being thankful for them; while looking towards those who are above them, leads to remorse and sadness and the belittling of one’s self.

And Zuhayr ibn Harb told me that Zubayr told us. (291)

In addition, Aboo Kurayb told us that Aboo Mu’aawiyyah told us.

Aboo Bakr ibn Abee Shaybah (with his wording) told us that Aboo Mu’aawiyyah and Wakee’ told us upon the authority of Al-‘A’mash from Aboo Saalih from Aboo Hurayrah who said that the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) said:

“Look to those who are below you, and do not look to those whom are above you, because it is more appropriate that you do not belittle the blessings of Allaah.” (292)

No matter what mankind acquires in the worldly life, none of it matters in the least when compared to the safeguarding of his religion.

3- From the examples of the envious person’s resentments of  the decree of Allaah is if the envious person had the ability to remove a blessing that was given to a person whom Allaah had favored with His blessings, he would most definitely do so. Either by making him poor after he had been rich, or by  making him lowly after he had been honorable or ignorant when he had been knowledgeable or childless after once having many children or ugly after having been handsome or sickly after  having been healthy and other than that.

Moreover, Allaah the Mighty and Majestic censures the one who withholds resentment towards His decree and His wisdom. He, the Glorified says:

“Do they distribute the Mercy of your Lord? It is We who appropriate their livlihood in this world, and We have raised some of them above others in degrees, so that they may make use of one another for service. But the  Mercy of your Lord is better that whatever they accumulate.” [Soorah az-Zukhruf 43:32]

The Poet said:

Should it not be said to the one who was envious of me,  “Do you not know whose rights you have violated?”
He has violated the rights of Allaah with his action  because he was not contented with what he was given. So becasue of this, Allaah increased me (in good) and refused your supplications because of your insolence.”

It is very important that the envious people be neglected as mentioned by the poet:

“Remain patient upon the envy of the jealous, for indeed patience will deter them. Indeed the fire will devour itself if it does not find anything else to burn.”

Certainly, Allaah has commanded His Prophet to seek refuge from the envious one when He says:

“Say, I seek refuge in the Lord of the daybreak. From  the evil of that, which He has created. And from the evil of the darkness when it settles. And from the evil of those who blow on the knots. And from the evil of the envier when he envies.” [Soorah al-Falaq 113:1-5]

In addition, Jibreel (Gabriel) recited a Ruqyaa (293) on the Prophet (sallAllahu ‘alayhi wa sallam) for everything that might harm him and this included the envious person.

Muhammad ibn Abee ‘Umar al-Makkee told us that ‘Abdul-‘Azeez ad-Daraawardee told us upon the authority of Yazeed (who is Ibn ‘Abdullaah ibn Usaamah ibn al-Haad) from Muhammad ibn Ibraaheem from Aboo Salamah ibn ‘Abdur-Rahmaan from ‘Aa’ishah – the wife of the Prophet (sallAllahu ‘alayhi wa sallam) that she said, “If the Messenger of Allaah (sallAllahu ‘alayhi wa sallam) used to complain of something, Jibreel (Gabriel) used to recite to him the following Ruqyaa:

 ‘In the Nmae of Allaah, may He heal you, and from every  ailment, may He cure you, and from the evil of the envier  when he envies; and from the influence of the eye.'” (294)

The Levels of Envy

1- From them is the one who exerts effort to remove the blessings of the person who is envied by way of transgression upon him with statements and actions. Then from these people are those who exert themselves in an effort to acquire what has been removed from the person against who was transgressed.

2- From them is the one who restricts his efforts to removing the blessings of the person who he envies without acquiring anything from him. This is the more evil and despicable of the two. This blameworthy envy is prohibited.

3- Another group from amongst the people, if they happen to envy another person, they do not act in accordance ith their envy. These people do not transgress against the person who is envied by way of their statements nor their actions.

4- Another group of people, if they find within themselves envy, they strive hard to remove it with kindness to the one whom they have envied by initiating goodness towards him and by supplicating for him, and spreading news of his good qualities. They do all of this in an effort to remove what they found in themselves of envy until this envy eventually changes because of their desire to be a better Muslim. This is from the highest degrees of belief and the possessor of this is a complete believer who loves for his brother what he loves for himself.  (295)

FOOTNOTES:

288- Saheeh al-Bukhaaree [13/1]
289- in Al-Fath [57/1]
290- In Saheeh Muslim
291- Translator’s note: As it has been mentioned previously, this symbol indicates that the text of this prophetic narration contains two different chains of narrators which are linked by the ‘Arabic letter Haa. The letter Haa within this context indicates the point where the first and the second chains meet.
292- Saheeh Muslim [2275/4]
293- Translator’s note: the Ruqyaa is the recitation of specific verses from the Qur’aan as well as the mention of particular authentic supplications that have been established from the practice of the Prophet (sallAllahu ‘alayhi wa sallam) as a means of protection against magic and sickness.
294- Saheeh Muslim [2275/4]
295- For further reference see Jaami’ al-Uloom (page 306-327) and this has been selectively transmitted.

Allah’s Love is Attained by Following the Messenger : Tafseer Ibn Kathir

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Tafseer Ibn Kathir – Surah 3 : Ale Imraan :

(31. Say (O Muhammad to mankind): “If you (really) love Allah, then follow me (i.e. Muhammad), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) (32. Say: “Obey Allah and the Messenger.” But if they turn away, then Allah does not like the disbelievers.)

This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said,

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”) meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, “Some people claimed that they love Allah. So Allah tested them with this Ayah;

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”). ”

Allah then said,

(“And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

(Say: “Obey Allah and the Messenger.” But if they turn away) by defying the Prophet ,

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger’s way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law.

The Meaning of Reliance (Tawakkul) on Allaah : Shaikh Saalih ibn Al-Fawzaan

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Haqeeqat-ut-Tawakkul ‘alaAllaah (pg. 7-14)
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All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.

To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).

Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]

So He ordered His Prophet to put his trust and reliance on Allaah.

Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]

And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]

Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]

Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.

Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.

The position of tawakkul (reliance on Allaah) is as some of the scholars have stated: “The position of tawakkul in the Religion is like that of the head on a body.”

So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.

Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.

So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?

The Meaning of Reliance (Tawakkul) on Allaah

Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for support.

So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.

The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.

The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.

As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.

Likewise, one can put his trust in Allaah in order to achieve his worldly needs, such as obtaining provision, preventing an enemy, and repelling harms and dangers from himself.

Therefore, relying upon Allaah can be in religious matters as well as worldly matters. So you should rely on Allaah in your Creed and your Tawheed. And put your trust in Allaah for fulfilling your needs even if your needs are of a worldly nature, such as eating, drinking, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.

Reliance on Allaah is not limited to just matters of Creed and Tawheed. Rather, it even applies to worldly matters and seeking provision. When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the heavens and the earth are in His Hand, so we must put our trust and reliance in Him.

All of the needs and objectives of the servants lie in the Hand of Allaah. So how can a person put his trust and reliance in other than Allaah for his religious and worldly matters? No doubt this is from ignorance and turning away from Allaah. Therefore, relying on Allaah is one of the greatest stations of servitude.

Published: April 1, 2006

The Prayer of a Traveler : Shaykh Salih Al-Fawzan

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Taken from “A Summary of Islamic Jurisprudence” by Sheikh Salih Al-Fawzan , Vol 1 , pg 238 – 241

A traveler is one of the excused persons for it is permissible for him to shorten the prayer consisting of four rak’ahs ( units of prayer ) to only two rak’ahs as stated in the Noble Qur’an, the Sunnah (Prophetic Tradition ) , and the consensus of Muslim scholars. Allah , Exalted be He , says:

“And when you travel throughout the land , there is no blame upon you for the shortening prayer ..” (Qur’an : An-Nisa:101 )

Moreover , the Prophet (Peace be upon him) performed only shortened prayers on his journeys [7]. Furthermore , on journeys , shortening the prayer is better than completing it according to the majority of scholars . It is narrated in the Two Sahihs that Aishah (may Allah be pleased with her ) said :

“When the prayer was enjoined ( by Allah ) , it was two rak’ahs (units of prayer ) only ( in every prayer ) both when in residence or on a journey . Then the prayers performed on journey remained the same , but ( the rak’ahs of ) the prayer for non-travelers were increased.” [8]

Umar (may Allah be pleased with him ) said:

“The prayer performed on journeys is of two rak’ahs . This is the complete prayer without shortening.” [9]

A Muslim on a journey is to start shortening the prayer as soon as he leaves his town or city as Allah permits the shortening of prayer for those who travel through the land . Before leaving his town, a Muslim is not legally considered a traveler through the land (and hence he is not permitted to shorten the prayer ) . The Prophet ( Peace be upon him ) used to shorten the prayer as soon as he left his hometown . So, if a person does not travel from the residential land , he is not considered a traveler.

A traveler is permitted to shorten the prayer even if he frequently travels , as in the case of a mail carrier or a taxi driver who spends most of his time on the way between towns.

It is permissible for a traveler to combine the Zuhr prayer and the Asr ( Afternoon ) prayer at the due time of either of them , and, likewise , to combine the Maghrib ( sunset ) prayer and the Isha ( night ) prayer at the due time of either of them . That is because what makes it permissible for the traveler to shorten prayer makes it permissible for him to combine prayers as well .

However , shortening prayer is a temporary permission valid when there is a necessity , as in the case when traveler is in haste on his journey. Mu’adh ( may Allah be pleased with him ) narrated :

” on the Battle of Tabuk , when the Prophet (Peace be upon him) had gone forth before the Sun passed the meridian , he would delay the Zuhar prayer and combine it with the Asr prayer , performing them together . But when he proceeded after the sun had passed the meridian , he would perform the Zuhr and the Asr prayers ( at the time of the Zuhr ) and then he would proceed. ( He acted similarly for the Maghrib prayer. ) When the sun had set before he proceeded , he would delay the Maghrib prayer and combine it with the Isha prayer , performing them together . But when he proceeded after sunset , he would perform the Isha prayer and the Maghrib prayer at the time of the Maghrib prayer “.

( Related by Ahmad and At-Tirmidhi ) [10]

When a traveler stops on his journey , to take a rest , it is better for him to perform each prayer shortened at its due time , not to combine prayers . If it is difficult for a Muslim patient to perform each prayer at its due time , then he is permitted to combine the Zuhr prayer and the Asr prayer ( at the duetime of either of them ), and to combine the Maghrib prayer and the Isha prayer ( at the due time of either of them ).

Shaykhul – Islam Ibn Taymiyah said :

“Allah has ordained shortening of prayer to remove difficulties and make things easy for the Muslim nation . So , a Muslim is permitted to combine prayers when necessary . All hadiths (related to this matter ) imply that it is permissible to combine two prayers at the due time of either of them in order to remove any possible hardship caused to the Prophet’s nation. Thus , it is permissible to combine prayers if it is to cause hardship if not done. This proves that it is permossible with greater reason for a Muslim patient to comine ( two ) prayers at the due time of either of them as long as it is difficult for him to perform each prayer at its due time . “ [11]

Ibn Taymiyah also said :

” Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the Prophet ( Peace be upon him ) ordered a mustahadah [12] to combine the prayer . “[13]

By means of analogical deduction with the case a mustahadah , the combining of prayer is permitted for every Muslim who cannot purity for every prayer, such as those inflicted with enuresis , a continuously bleeding wound , or a permanent nosebleed .The Prophet ( Peace be upon him ) said to Hamnah Bint Jahsh when she asked him about istihadah [14] ( vaginal bleeding other than menstruation ) :

“…But if you are strong enough to delay the Zuhr prayer and advance the Asr prayer ,to wash , and then combine the Zuhr and the Asr prayers; (and ) to delay the Maghrib prayer and advance the Isha prayer , to wash , and then combine the two prayers, do so .”

( Related by Ahmad , Abu Dawud , and At-Tirmidhi and deemed sahih ( authentic) by the latter ) [15]

It is permissible to combine the Maghrib prayer and the Isha prayer , in particular , if there is rain that wets clothes and causes difficulty ( for those who go to the mosque ). The Prophet ( Peace be upon him ) combined the Maghrib prayer and the Isha prayer in a rainy night [16] , and so did Abu Bakr and Umar afterwards [17].

Shaykul – Islam Ibn Taymiyah ( may Allah have mercy on him ) said :

” According to the soundest view of scholars , it is permissible for a Muslim to combine prayers because of mud or strong cold wind in a dark night , even if it has stopped raining . This is more incumbent than performing each prayer at its due time at home . Moreover, to abandon combining congregational prayers in mosque to perform prayer at home is a bid’ah ( a matter innovated in religion ) that contradicts the Sunnah ( Prophetic tradition ) . It is an act of the Sunnah to perform the Five ( obligatory ) prayers in congregation in the mosque , and this is more due , according to the unanimous agreement of Muslims , than performing prayers at home. In addition, congregational prayer combined in the mosque is more due than performing prayers at home individually, according to the unanimous agreement of the scholars who maintain the aforementioned permissibility to combine prayers ( due to bad weather ) , such as Malik , Ash-Shafi’i and Ahmad . [18]

It is better for one permitted to combine prayers to combine them according to what suits his / her situation most. On the day of ‘ Arafah , it is better ( for the pilgrims ) to combine the Zuhr prayer and the Asr prayer at the time of the former [19], but in Muzdalifah , it is better ( for the pilgrims ) to combine the Maghrib prayer and the Isha prayer at the time of the latter , according to what the Prophet (Peace be upon him) did ( in his Hajj )[20] . On the day of Arafah , pilgrims combine the Zuhr and the Asr prayers at the time of the former in order to continue staying at ‘ Arafah mount (without interruption), but in Muzdalifah, they combine the Maghrib and the Isha prayers at the time of the latter to continue moving toward Muzdalifah.

In general , it is an act of the Sunnah for pilgrims to combine prayers on the Day of Arafah and in Muzdalifah but in circumstances other than that , it is permissible when necessary . However , when there is no necessity , it is better for a traveller to perform each prayer at its due time . During the days of his Hajj , the Prophet (Peace be upon him) combined prayers only on the Day of ‘ Arafah and in Muzdalifah , but he (Peace be upon him) did not combine prayers in Mina because he was to stay there . So the Prophet (Peace be upon him) used to combine prayers only when he was in a hurry on a journey . We invoke Allah to guide us to useful knowledge and good deeds .

End Notes:

[7] Ad-Dara qutni ( 2275 , 2276) [2/168] and Al-Bayhaqi [3/141]

[8] Al-Bukhari (350) [1/601] and Muslim (1568) [3/199]

[9] An-Nasai (1419) [2/123] and Ibn Majah (1036) [1/556]

[10] Abu Dawud (1208) [2/10] and At-Tirmidhi (552) [2/438]

[11] See: Majmu ‘ul Fatawa (26/64)

[12] Mustahadah: A woman in a state of istihadah (i.e a woman having vaginal bleeding other than menstruation)

[13] See : Majmu ‘ul Fatawa (24/72,74)

[14] Istihadah: Vaginal bleeding other than menstruation

[15] Ahmad [6/381,382,439-440] and At-Tirmidhi (128) [1/221]

[16] Al-Bukhari (543) and Muslim (705)

[17] ‘Abdur-Razzaq in his Musannaf (4440) [2/556]

[18] See: Majmu ‘ul Fatawa (24/38,29)

[19] Muslim (2941) [4/402]

[20] Al-Bukhari (1674) [3/660] and Muslim (309) [5/38]

Pride : A Barrier to Paradise : Shaykh Abdur-Rahmaan as-Sa’dee

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[Taken from Bahjatul-Quloobul-Abraar (pp. 156-158)]Source: Al Istiqamah Magazine, Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

From ‘Abdullaah Ibn Mas’ood radi-Allaahu ‘anhu who related that Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.” So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: “Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.” 1

So Allaah – the Most High – informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: “Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise.” So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu ‘alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-

[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant – in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) – then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High – said:

“Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu ‘alayhe wa sallam as a Prophet.” [Soorah Ghaafir (40):56]

As for those whose arrogance and pride prevent them from complying with parts of the truth – because it opposes their personal opinions or their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu ‘alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu ‘alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth – and this is humbling oneself to the truth.

[2] Pride towards people: This type is to despise the people, and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation, despise them, mock them, and to degrade them through both speech and action. Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“It is enough evil for a person to despise his brother Muslim.” 2

This is why the man asked: “What about a person who loves (i.e. takes pride in) wearing beautiful clothes and shoes?” Because he feared that this was the kibr which would be under the threat of punishment. So the Prophet sal-Allaahu ‘alayhe wa sallam explained to him that this was not from kibr; since this person was one who complied with the truth, and was humble towards people, and that this was from the beauty that Allaah loves, for indeed Allaah – the Most High is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af’aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet sal-Allaahu ‘alayhe wa sallam used to supplicate:

“O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one con turn them away from me except You.” 3

And Allaah knows best.

FOOTNOTES

1. Related by Muslim in his Saheeh (1/65).

2. Related by Muslim (no.2564).

3. Related by an-Nasaa’ee (no.861). It was authenticated by al-Albaanee in his Sifatus-Salaah (p.93)

 

Repentance (Tawba) : Dr. Saleh as-Saleh [Audio & Transcribed Text]

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Bismillaahir Rahmanir Raheem.

Listen / Download Mp3 Here (Time 52:58)

Khutbatul Haajah…

The one who forgives the sins, alhamdulillaah! The one who accepts the repentance. I testify that Allaah alone deserves to be worshipped, subhanahu wa ta’ala. He is the most Generous and He is the o­ne who bestows upon us at-Taubah, repentance. Repentance is the task of the entire life. It is the beginning and the end of slave worship. It is the first station of the station of slavery to Allaah. It is its middle and it is its end. Our need for it is very great because we sin a lot and we become negligent concerning the right of Allaah upon us. Day and night we go through heedlessness. So we need that which polishes the hearts & purifies it from the accumulation of sins and disobedience and their stains. Tauba is to abandon the sin knowing its ugliness. With regards to doing it we should be determined not to return to indulge in it out of love, sincerity and hope for reward from Allaah fearing the punishment and that to be before examining death and before the sun rises from the West. This is the Tauba. Allaah opens its doors and promises to accept it irrespective of how major or how many sins there may be. Allaah says: ‘Turn ye unto obedience and repentance with true faith to your Lord and submit to Him in Islaam before the torment comes upon you, then you will not be helped.’

Allaah says: ‘And it is He who accepts repentance from His slaves and forgives sins and He knows what you do.’

Allaah says : ‘And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft-Forgiving Most Merciful – subhanahu wa ta’ala.

And He said concerning the Christians in (Surah Maidah 5: 73–74) urging them to repent : Surely, disbelievers are those who said: “Allaâh is the third of the three (in a Trinity).” But there is no ilâh (god) (none who has the right to be worshipped) but o­ne Ilâh (God -Allâah). And if they cease not from what they say, verily, a painful torment will befall the disbelievers among them.’

Then he urged them to repent to Him and said: ‘Will they not repent to Allâh and ask His Forgiveness? For Allâh is Oft­ Forgiving, Most Merciful.’

How many of us use this verse when we give Dawah to the Christians in particular when they nullify what Allaah nullifies from trinity. How many of us think about verse 74? ‘Will they not repent to Allâaah and ask His Forgiveness? For Allâh is Oft­ Forgiving, Most Merciful.Giving them hope, giving them glad tidings that Allaah forgives this great error of theirs.

And Allaah spoke concerning the people of the Ditch Surah Burooj (85:10) – ‘Verily, those who put into trial the believing men and believing women (by torturing them and burning them), and then do not turn in repentance, (to Allâah), will have the torment of Hell, and they will have the punishment of the burning Fire.’

Al Hasan al Basri (Rahimahullah) said : Look to this great generosity of Allaah. They killed His friends whilst He calls them to repent and ask His forgiveness.’

Allaah warns us none should despair of His Mercy in (Surah Zumar : 39-53) – Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâah, verily Allâah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.

Ibn Abbas (may Allaah be pleased with him) commented saying : ‘anyone who despairs the slaves of Allaah after the revelation of the above verse, then he has denied the Book of Allaah.’

As to the merits of Tauba,  its secrets & its blessings, then these are numerous and diverse.

Tauba calls to success. Tauba leads to happiness. Tauba expiates sins & if it is perfected it changes the sins into good deeds. And when a slave turns in repentance to Allaah it is o­ne of the most beloved acts of worship to Allah and Allaah subhanahu wa ta’ala is pleased with the tauba of those asking for it.

The Prophet (sal allaahu alaiyhi wa sallam) said in the hadith reported by Bukhari & Muslim : ‘A believer sees his sins as if he is sitting under a mountain which he is afraid may fall o­n him. Whereas an evil, wicked doer considers his sins as flies passing over his nose and he just drives them away.’

Ibn Masud added Allaah’s Messenger (sal allaahu alaiyhi wa sallam) said: Allaah is more pleased with the repentance of his slave than a man who encamps at a place where his life is jeopardized. But he has his riding animal carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding animal gone. He starts looking for it and suffers from severe heat and thirst or what Allaah wished him to suffer from. He then says: ‘I will go back to my place.’ He returns and sleeps again. Then when he wakes up, he raises his head to find his riding animal standing beside him. So imagine his happiness. Allaah said in the beginning here that Allaah is more pleased with the repentance of his slave than the situation of pleasure that this person experiences after he was saved from death. Such pleasure was not mentioned concerning other worships, (meaning other than the tauba) and know that this pleasure has a profound influence o­n the status of the o­ne who repents and o­n his heart.

From the merits of Tauba is that : through its great influence o­n the stations of uboodiyah, brings forth love, kindness, softness, mildness, gratitude to Allaah, praise of Him, being pleased with Him, enjoying his many blessings. And from its merits ‘humbleness.’ – humility of the heart, submissiveness to Allaah. And this is more beloved to Allaah than many of the apparent actions. Although the apparent actions may be more in quantity and quality than the slavery of repentance. Why? Because humility & humbleness is the spirit of worship and its essence. That’s why Allaah subhanahu wa ta’ala is with the broken hearts, the humble o­nes to Him, & that’s why He subhanahu wa ta’ala is most near to His slave when he is in the position of humbleness & humility – and that is the prostration. Because this is the station of humility. And this may be the secret behind the response of Allaah to the invocation of the oppressed, the invocation of the traveler & to the invocation of the fasting person. Because of the humility in their hearts. The anguish of the oppressed causes the broken heart. Similarly the traveler finds broken heartedness (humility) when he travels to strange places. Similarly in a fasting person, it breaks the animalistic drive for lust & desires as Imaam Ibn Qayyim (rahimahullah) discussed. Despite the greatness of tauba and its great blessings there are however mistakes made by many people regarding tauba. And that is due to ignorance or negligence and his heedlessness.

From these mistakes:

1)Delaying repentance : In this case the person should repent for his sins & from his delay in repenting.

2)Paying no attention to Tauba: paying no attention to those sins the person may not know that he had committed. Because there are secret sins that are hidden & there are sins that the person is ignorant of. There is no salvation from this except through a general tauba : from that which he knows & from that which he doesn’t know. And that’s why the Prophet (salallaahu alaiyhi wa sallam) said that shirk in this ummah is more hidden & concealed than the creeping of ants.

Abu Bakr (may Allaah be pleased with him) asked Prophet (salallaahu alaiyhi wa sallam) how we could we rid ourselves from this. He (salallaahu alaiyhi wa sallam) said: reciting

Supplication for fear of shirk : (Quoted by Bukhari)

‘O Allaah, I take refuge in You lest I should commit shirk with You knowingly and I seek Your forgiveness for what I do unknowingly.’

3)From the mistakes is to abandon tauba fearing that o­ne may return to the sin again or fearing from criticism by others or fearing to go to a lower rank & losing prestige & fame. This is a mistake that should be avoided. Thus the person should be determined to repent. And if he returns to the same sin, let him renew the tauba o­ne more time & so o­n if it recurs. And let him realize that if he repents Allaah will compensate him with good for that which he abandoned.

4)Widening the extent of the sin depending o­n the Mercy of Allaah and this is grave error. Why because, we know ‘Yes’ that Allaah is the Oft-Forgiving Most Merciful but we also know that He is severe in punishment. Allaah says: and never will his wrath be turned back from the people who are criminals, sinners etc. So the person has to remember this as well.

5)Repentance of the liars: those who abandon the sins temporarily due to sickness, accidents or other reasons, due to fear or hoping for some prestige. Whenever they get the opportunity, they return to the sins. This is the tauba of the kazzabeen – the repentance of the liars. It is not a true tauba. Not including of course in this the type of people who may think of committing a sin (his self invites/incites him to commit a sin) or that shaytaan deceived him & made him commit it. Then he regrets it and he repents. This is a true repentance. Also NOT included are thoughts — as long as they are thoughts and not materialized into action.

6)The delusion concerning the respite (an interval of rest or relief / a period of temporary delay) which Allaah gives to the wrongdoers. This turns people off from tauba. And that’s why the Prophet (salallaahu alaiyhi wa sallam) said: that if you see Allaah giving His slaves from the bounties in this life whilst he is sinning, He gives him what he likes – then this is a gradual attraction to punishment. Then the Prophet (salallaahu alaiyhi wa sallam) recited the saying of Allaah from Surah al-An’am:44 ‘So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows. (This is reported by Imaam Ahmed & the men of narration are trustworthy.)

Anyone who does evil will be recompensed for. And maybe that the sinner thinks his body is safe & then thinks that there is no punishment while his heedlessness concerning the fact that he will be punished if he does not repent in itself is a punishment. Ibn al-Jawzi (rahimahullaah) said: What is incumbent upon the intellectual (a person who has sound intellect) is to be cautious concerning his sins because its fire is under the ashes, and may be that the punishment is delayed due to the clemency of Allaah & may be it comes speedily. A person of sound intellect, when he commits a sin will hasten to repent.

7)From the mistakes concerning repentance is the despair from the Mercy of Allaah & the despair from repentance. Some people when they indulge in excessive sins and they repent o­nce or twice, then they return to the sin o­nce more & thereafter they return to the sin over and over again, they despair from the Mercy of Allaah. And this is a grave error. Because none despairs from the mercy of Allaah except the disbelievers.

We ask Allaah subhanahu wa ta’ala to assist us to be from those who repent sincerely to Him and may He, the Most High accept our repentance. Walhamdulillaahi rabbil Aalameen.

May Allaah reward the sister who Transcribed from the Audio 

Repel evil with that which is better

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From Al-Istiqaamah Magazine , Issue No.7 , Rabee’ ul-Awwal 1418H / July 1997

Allaah – the Most High – said:

“The good deed and the evil deed cannot be equal. Repel evil with that which is better; then indeed, he between whom and you there was enmity, will become as though he was a close friend.” [Soorah Fussilat 41:34].

Imaam as-Sa’dee (d. 1376H)- rahimahullaah – said:

“Not equal are acts of goodness and obedience, which are done to earn the pleasure of Allaah; and acts of evil and disobedience, that bring about the anger of Allaah, and not His good pleasure. Likewise. not equal are those acts of goodness and kindness that are done towards the creation, and those acts of evil done against them – neither in their nature, their characteristics, nor in their rewards: “Is not the reward for good acts, goodness.” Then, a particular, but important act of ihsaan (goodness and kindness) is commanded, which is: showing ihsaan towards the one who has ill-treated you; because Allaah commanded to repel evil with that which is better. This means that whenever you are ill-treated by anyone from amongst the creation – in particular those that have great rights over you; such as relatives, friends, and their like – then return their ill-treatment of you with acts of kindness and goodness towards them. Thus, if you have been cut-off from then seek to join the ties of relation; if you have been oppressed, then be forgiving; if you have been spoken ill of, either in your presence or behind your back, then do not retaliate, but rather be forgiving and speak to them with mild and soft words; if you have been boycotted and abandoned, then continue speaking to those who have done so, with good words, and continue giving them the greetings of salaam. So if you return acts of evil with acts of ihsaan (goodness and kindness), then you will indeed acquire a tremendous benefit.”1

Consider also, the following incident.

‘Aaishah radiallaahu’anhaa said:

I asked the Prophet sallallaahu ‘alayhi wa sallam: O Allaah’s Messenger, has there ever been a day more severe upon you than the day of Uhud? So he said: “Your tribe troubled me greatly, and the most troublesome thing which I experienced from them was on the day of ‘Aqabah when I presented myself to Ibn ‘Abd Yaaleel ibn ‘Abd Kulaal, and he did not respond to my Message as I had hoped. So I returned overwhelmed with grief and sorrow, and did not recover until I reached Qarnuth-Tha’aalib. I raised my head and saw a cloud shading me. Then I looked and saw (the Angel) Jibreel in it, and he called me saying. Allaah has heard what your people have said to you, and their reply. And Allaah has sent the Angel of the mountains to you to do whatever you wish. So the Angel of the mountains called me, greeted me with Salaam; and then said. O Muhammad. Allaah has heard what your people said to you, and I am the Angel of the mountains. My Lord has sent me to you, that you may order me as you wish. So what do you wish? If you should so wish, I will crush them beneath the two mountains.” So Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “No, rather hope that from their offspring will come who will worship Allaah alone, and not worship anything else along with Him.”2

Ibn Abee Haatim (d.328H) – rahimahullaah – said:

“I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: “Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.” Ibn Abee Haatim said: So I took that as my benefit from Damascus.”3

1. Tayseerul-Kareemur-Rahmaan (p.695).
2. Related by al-Bukhaaree (no.3231) and Muslim (no.1795).
3. Related by Ibn al-Jawzee in Sifatus-Safwaa (2/200)

 

Relying on Allaah and Abiding by the Means : Shaykh Saalih Al-Fawzaan

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Haqeeqat-ut-Tawakkul (pg. 15-25)
Al-Ibaanah.com

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu ‘anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu ‘anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu ‘alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu ‘alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

Published on: August 10, 2007

Returning the Salam, With a Better Salam : Tafseer Ibn Kathir

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Tafseer Ibn Kathir . The Noble Qur’an An-Nisa 4:86

Allah said,

(When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.) meaning, if the Muslim greets you with the Salam, then return the greeting with a better Salam, or at least equal to the Salam that was given. Therefore, the better Salam is recommended, while returning it equally is an obligation.

Imam Ahmad recorded that Abu Raja’ Al-`Utaridi said that `Imran bin Husayn said that a man came to the Messenger of Allah and said, “As-Salamu `Alaykum”. The Prophet returned the greeting, and after the man sat down he said, “Ten.” Another man came and said, “As-Salamu `Alaykum wa Rahmatullah, O Allah’s Messenger.” The Prophet returned the greeting, and after the man sat down he said, “Twenty.” Then another man came and said, “As-Salamu `Alaykum wa Rahmatullah wa Barakatuh.” The Prophet returned the greeting, and after the man sat down he said, “Thirty.” This is the narration recorded by Abu Dawud. At-Tirmidhi, An-Nasa’i and Al-Bazzar also recorded it. At-Tirmidhi said, “Hasan Gharib”.

There are several other Hadiths on this subject from Abu Sa`id, `Ali, and Sahl bin Hanif. When the Muslim is greeted with the full form of Salam, he is obliged to return the greeting equally.

As for Ahl Adh-Dhimmah the Salam should not be initiated nor should the greeting be added to when returning their greeting. Rather, as recorded in the Two Sahihs their greeting is returned to them equally.

Ibn `Umar narrated that the Messenger of Allah said,

(When the Jews greet you, one of them would say, `As-Samu `Alayka (death be unto you).’ Therefore, say, `Wa `Alayka (and the same to you).’) In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

(Do not initiate greeting the Jews and Christians with the Salam, and when you pass by them on a road, force them to its narrowest path.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,

(By He in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Should I direct you to an action that would direct you to love each other Spread the Salam among yourselves.)

Sajdat al-Shukr (Prostration of thankfulness) : Al-Lajnah al-Daa’imah

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Question:

What are the details of Sajdat al-Shukr, the prostration of thankfulness to Allaah for something that has happened?

Answer:

Praise be to Allaah.

Sajdat al-Shukr is prescribed for anything that makes one happy, whether it is attaining some benefit or warding off some harm.

The evidence (daleel) for this is to be found in the Ahaadeeth and Aathaar (reports). Among the Ahaadeeth is the Hadeeth of Abu Bakrah (may Allaah be pleased with him), who said that when the Prophet (peace and blessings of Allaah be upon him) heard any news that made him glad, he would fall down prostrating to Allaah, may He be exalted. (Reported by the five except al-Nisaa’i; al-Tirmidhi said, it is hasan ghareeb). According to the version narrated by Ahmad: he saw the Prophet (peace and blessings of Allaah be upon him), when news reached him that his troops had prevailed over their enemy, he was lying with his head in ‘Aa’ishah’s lap, then he got up and fell in prostration. (Reported by Ahmad, 5/45; al-Haakim, 4/291).

Another hadeeth is that narrated by ‘Abd al-Rahmaan ibn ‘Awf, who said: the Prophet (peace and blessings of Allaah be upon him) went out to the place where the sadaqah (charitable donations) was kept, then he faced the Qiblah and fell in prostration, remaining like that for a long time. Then he raised his head and said, “Jibreel came to me with good news, he said, ‘Allaah says to you, “Whoever sends blessings on you, I will send blessings on him, and whoever sends greetings of peace to you, I will send greetings of peace to him,”’ so I prostrated in thankfulness to Allaah.” (Narrated by Ahmad. Al-Mundhiri said: the hadeeth of Sajdat al-Shukr came from the hadeeth of al-Baraa’ with a saheeh isnaad, and from the hadeeth of Ka’b ibn Maalik and others.)

The reports include the following:

  1. Abu Bakr (may Allaah be pleased with him) prostrated when he heard the news that Musaylimah had been killed. (Reported by Sa’eed ibn Mansoor in his Sunan).
  2. ‘Ali ibn Abi Taalib prostrated when he found Dhu’l-Thadiyah among the Khawaarij. (Reported by Ahmad in al-Musnad)
  3. Ka’b ibn Maalik prostrated at the time of the Prophet (peace and blessings of Allaah be upon him) when he was given the glad tidings that Allaah had accepted his repentance. (The story is agreed upon)

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions.

Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/266

Q: How should sujud-ul-shukr (Prostration of Thankfulness to Allah) be performed? When is it Mustahab (desirable) to be performed? In addition, what is the Du`a’ (Supplication) to be said in it? Please provide us with a detailed and complete clarification.

A: Sujud-ul-Shukr is enjoined to be performed by a person whenever they are blessed with a grace that they waited and longed for, or when they get rid of a distress or a misfortune that afflicted them or was about to do so. In such cases, it is Sunnah (a commendable act) that the concerned person makes one Sujud (prostration) in which they are to glorify Allah and thank Him. Finally, Wudu’ (ablution) is not a condition for the validity of Sujud-ul-Shukr.

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

http://alifta.com/

The Ruling on Television today – Imam al-Albanee

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Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Al-Asaalah Magazine, Issue #10 al-manhaj.com
Translator: isma’eel alarcon

Question: What is the ruling on television today?

Answer: There is no doubt that television, today, is Haraam (forbidden). This is since television is like the radio and tape recorder – they are like all the other blessings that Allaah has bestowed upon His servants, as He has stated:

“And if you were to count the blessings of Allaah, you would never be able to count them.” [Surah An-Nahl: 18]

Thus, hearing is a blessing and eyesight is a blessing, and so are the lips and the tongue. However, many of these blessings become trials upon their possessors because they do not use them in a way that Allaah loves and wants for them to be used.

Therefore, I consider the radio, television and the tape recorder to be from the blessings of Allaah, but when are they deemed as blessings? When they are used to bring benefit to the ummah. Today, ninety-nine percent of what is on television is evil, licentious, immoral, forbidden, and so on, while one percent of it has some shows presented that are of benefit to some people.

But the consideration is with regard to the majority (and not the minority). So when a true Muslim state exists that can place programs based on knowledge, which would be beneficial for the ummah, at that point I will not say that television is permissible, but rather I will say that it is obligatory.

Shyness is of two types : My Advice to the Women : Umm Abdillah al-Waadi’iyyah

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Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259

Shyness is of two types:

1. What consists of character and disposition and cannot be acquired. Shyness is the behavior Allah granted the servant. The Prophet sallallahu alayhe was salaam said ” Shyness brings about nothing but good.” It prohibits a person from committing despicable actions and displaying degrading behavior.

2.What is attainable through knowing Allah and knowing His greatness as well as His closeness to His servants.His overseeing them, and His knowledge of what deceives the eyes while being hidden in the chests.

Shyness from Allah may be caused by witnessing and reflecting over His blessings and the shortcomings associated with being thankful for them.

The praiseworthy shyness is the behavior that encourages the performing of commendable actions and abandoning the wretched.

Concerning the statement : ” If you do not feel shy then do as you wish .” One meaning is that it does not command to do whatever you wish, but it conveys a meaning of blame and prohibition. One way of interpreting it is that it conveys a threat/warning. The second way to interpret it is that it is a way of conveying information. The thing that prohibits a person from doing bad actions is shyness.

An-Nawawee said , The Scholars said that the reality of shyness is the character that encourages the abandonment of despicable actions and prevents against negligence concerning the rights of the people who possess rights over others.

Aboo Al Qaasim al Junayd said Shyness is recognizing Allahs favors, meaning His blessings and the recognizing of ones own negligence in light of them both.

When shyness is lost, every type of evil is committed.

There are five signs of wretchedness :

1. The harshness in the hearts
2. The unflinching eye
3. The lack of shyness
4. The seeking of worldy pleasures.
5. Longevity in life

An example of shyness is Asmaa bint Aboo Bakr in the hadeeth where she carried the date stones and was offered to ride behind the Prophet sallallahu alayhe was salaam but was too shy.

Source: My Advice to the Women – Umm Abdillah al-Waadi’iyyah – pgs 253-259

Say not to anyone who greets you: “You are not a believer;” : Tafseer Ibn kathir

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Tafseer Ibn kathir

Surah 4: Ayah 94.

O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: “You are not a believer;” seeking the perishable goods of the worldly life. There is much more benefit with Allah. Even as he is now, so were you yourselves before, till Allah conferred on you His Favors, therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you do.

Imam Ahmad recorded that `Ikrimah said that Ibn `Abbas said, “A man from Bani Sulaym, who was tending a flock of sheep, passed by some of the Companions of the Prophet and said Salam to them. They said (to each other), `He only said Salam to protect himself from us.’ Then they attacked him and killed him. They brought his sheep to the Prophet , and this Ayah was revealed,

(O you who believe!), until the end of the Ayah.” At-Tirmidhi recorded this in his (chapter on) Tafsir, and said, “This Hadith is Hasan, and it is also reported from Usamah bin Zayd.” Al-Hakim also recorded it and said, “Its chain is Sahih, but they did not collect it.” Al-Bukhari recorded that Ibn `Abbas commented;

(and say not to anyone who greets you: “You are not a believer;”), “A man was tending his sheep and the Muslims caught up with him. He said, `As-Salamu `Alaykum.’ However, they killed him and took his sheep. Allah revealed the Ayah;

(And say not to anyone who greets you: “You are not a believer; seeking the perishable goods of the worldly life).” Ibn `Abbas said; “The goods of this world were those sheep.” And he recited,

(Peace) Imam Ahmad recorded that Al-Qa`qa` bin Abdullah bin Abi Hadrad narrated that his father `Abdullah bin Abi Hadrad said, “The Messenger of Allah sent us to (the area of) Idam. I rode out with a group of Muslims that included Abu Qatadah, Al-Harith bin Rab`i and Muhallam bin Juthamah bin Qays. We continued on until we reached the area of Idam, where `Amr bin Al-Adbat Al-Ashja`i passed by us on his camel. When he passed by us he said Salam to us, and we did not attack him. Because of some previous problems with him, Muhallam bin Juthamah killed him and took his camel. When we went back to the Messenger of Allah and told him what had happened, a part of the Qur’an was revealed about us,

(O you who believe! When you go (to fight) in the cause of Allah), until,

(Well-Aware).” Only Ahmad recorded this Hadith. Al-Bukhari recorded that Ibn `Abbas said that the Messenger of Allah said to Al-Miqdad,

(You killed a believing man who hid his faith with disbelieving people, after he had announced his faith to you. Remember that you used to hide your faith in Makkah before.) Al-Bukhari recorded this shorter version without a complete chain of narrators. However a longer version with a connected chain of narrators has also been recorded. Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, “The Messenger of Allah sent a military expedition under the authority of Al-Miqdad bin Al-Aswad and when they reached the designated area, they found the people had dispersed. However, a man with a lot of wealth did not leave and said, `I bear witness that there is no deity worthy of worship except Allah.’ Yet, Al-Miqdad killed him, and a man said to him, `You killed a man after he proclaimed: “There is no deity worthy of worship except Allah. By Allah I will mention what you did to the Prophet .’ When they went back to the Messenger of Allah, they said, `O Messenger of Allah! Al-Miqdad killed a man who testified that there is no deity worthy of worship except Allah.’ He said,

(Summon Al-Miqdad before me. O Miqdad! Did you kill a man who proclaimed, “There is no deity worthy of worship except Allah” What would you do when you face, “There is no deity worthy of worship except Allah tomorrow”) Allah then revealed;

(O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: “You are not a believer;” seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favors, therefore, be cautious in discrimination). The Messenger of Allah said to Al-Miqdad,

(He was a believing man who hid his faith among disbelieving people, and he announced his faith to you, but you killed him, although you used to hide your faith before, in Makkah.)” Allah’s statement,

(There is much more benefit with Allah.) means, better than what you desired of worldly possessions which made you kill the one who greeted you with the Salam and pronounced his faith to you. Yet, you ignored all this and accused him of hypocrisy, to acquire the gains of this life. However, the pure wealth with Allah is far better than what you acquired. Allah’s statement,

(so were you yourselves before, till Allah conferred on you His Favors.) means, beforehand, you used to be in the same situation like this person who hid his faith from his people. We mentioned the relevant Hadiths above. Allah said,

(And remember when you were few and were reckoned weak in the land). `Abdur-Razzaq recorded that Sa`id bin Jubayr commented about Allah’s statement,

(so were you yourselves before), “You used to hide your faith, just as this shepherd hid his faith.” Allah said,

(therefore, be cautious in discrimination), then said,

(Allah is Ever Well-Aware of what you do.) and this part of the Ayah contains a threat and a warning, as Sa`id bin Jubayr stated.

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

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Source: Tazkiyatun-Nufoos (pp.7-10)
Al-Istiqaamah Magazine , Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah radiallaahu ‘anhu relates:
Once a man came to Allaah’s Messenger sallallaahu ‘alayhi wa
sallam and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger sallallaahu ‘alalvhi wa sallam replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumr 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].

Some Sayings Concerning Ikhlaas

Ya’qoob- rahimahullaah – said:
“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee – rahimahullaah -said:
“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.

Ayyoob – rahimahullaah -said:
“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:
To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl – rahimahullaah – was asked: What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad – rahimahullaah – said:
“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).
2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).
3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Shyness of the Prophet Moosa (peace be upon him) – Sahih Bukhari

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Sahih Bukhari Volume 4, Book 55, Number 616:

Narrated Abu Huraira:

Allah’s Apostle said, “(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, ‘He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.’ Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, ‘O stone! Give me my garment!’ Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:– “O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah’s Sight.” (33.69)

“Anyone who possesses a speck of Pride in his heart will not enter Paradise” : Ibn Taimiyyah

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Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Produced by:al-manhaj.com

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:

Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?

He (rahimahullaah) answered:

(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.

This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allaah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.


Footnotes:

[1] Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.

[6] Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

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