Anger – Dr. Saleh as Saleh [Audio & Transcribed Text]

Bismillaah

You can Listen to the lecture Here

The next topic of tonight, insha Allah will be, on the following title, a short talk about a matter which all of us need, and this is to know of anger. We all get angry. And getting angry is just one of our natural instincts. And anger affects everybody, young and old. Muslim or non-Muslim. But the difference lies with the way a Muslim approaches his/her anger: how it should be. Because they are some Muslims who are not abiding by the way to deal with anger, that you can’t really differentiate them from others, from the non-Muslims, or otherwise. We know that whenever someone loses their temper, their anger begins to control them. It orders them and it forbids them, and so one becomes subservient to ones anger without realizing it. This sadly happens very frequently. If we look into our own selves or own lives, and often with disastrous consequences. People have kept off ties because of heated words, exchanged in anger. People have killed each other because of their anger. You can hit someone or kill someone because of your anger. The husband may hit his wife out of anger or the other way around. But there is an urgent need for Muslims to put into practice the teachings of our Prophet Muhammad (salAllahu ‘alayhi wasalam) and learn to control our anger. Anger in itself is not forbidden, we spoke about this earlier. Feeling angry is natural.

The Prophet Muhammad (salAllahu ‘alayhi wasalam) did not forbid anger itself but what has been forbidden is when we act upon the anger unjustly. He also told us what steps to take in order to control this anger. For example, Suleiman ibn Suraad relates, that he was sitting with the Prophet (salAllahu ‘alayhi wasalam) when two people fell out and exchanged hot words. The face of one of them became red, and his veins of his neck became swollen. The Prophet (salAllahu ‘alayhi wasalam) said, “If he could repeat a phrase of which I know, he will get rid of the condition of which he is in. If he said, “a’udubillahii minashaytaani rajeem” (I seek refuge with Allah against Shaytaan, the rejected one) then that which he is experiencing would have gone away from him”. This is reported in Sahih Bukhari and Sahih Muslim. Another time the Prophet (salAllahu ‘alayhi wasalam) said: “when one of you gets angry while standing up, he should sit down. Then the anger will leave him. And if not, then he should lie down.” This is Sahih Hadeeth reported by Abu Dar, in Sunun Abi Dawud.

SubhanAllah, Islam does not leave anything out, from Aqeedah, from creed, to morals and manners. We are told everything. If you sit down when you are angry, it shows that you are in control of your anger. Unlike the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger, and Shaytaan want. I will repeat that, Islam doesn’t leave anything out from creed, to morals and manners. We are told everything. If one sits down when she/he are angry, it shows that she/he are in control. They are in control of their anger and not the other way around. Because when you do this action, you are now making yourself do something opposite to what your rage, anger and Shaytaan want. You are acting according to what Islam teaches you to do, so your anger subsides. Controlling anger is very important. Because when we get angry we know, we are going to say something that we will regret. Something that may ruin our dunya, our life, and or our next life. The Prophet (salAllahu ‘alayhi wasalam) said: A man speaks an evil word not realizing it its importance for which Allah records for him his displeasure till the day he meets him. This is part of a hadith, reported by at-Tirmidhi and others. And it is sahih. It’s correct. In this way anger can destroy faith, which is why you find that once –when– a man came to the Prophet (salAllahu ‘alayhi wasalam) seeking some advice, the Prophet simply said “do not become angry” repeating it several times. What a beautiful piece of advice, undoubtly , so many of our problems would be solved if we just heeded this one piece of advice. On another occasion, the prophet (salAllahu ‘alayhi wasalam) said the strong, isn’t the one who overcomes the people by his strength, but the strong is the one who controls himself, while in anger. And of course we all know that when we fight to control anger, then indeed, you need to be very strong.

‘Abdullah ibn ‘Umar relates that the Prophet (salAllahu ‘alayhi wasalam) said: “no gulp has a greater reward with Allah than the swallowing of rage, which a servant surpasses seeking the Face of Allah.” So when someone has done some wrong to you and you are about to say or do something that neither you or that person will ever forget, and instead of acting upon his anger, if you stop and swallow this, then this so belongs to Allah (subhanahu wa Ta’ala).

These ahadith which I mentioned, should be taken in context. It doesn’t mean that we should never become angry or display our anger. There are certain situations where we should become angry. With tawheed being undermined for instance, or when people are looking down upon the Sunnah of the messenger Muhammad (salAllahu ‘alayhi wasalam) or when Muslims are being killed or treated unjustly. We know that under circumstances, such as these, it is correct to be angry because there are many occasions like these where the Prophet (salAllahu ‘alayhi wasalam) became angry. For example, when he saw pictures of animals hanging in ‘Aishah’s house, as in Sahih Bukhari or when he heard of men who failed to attend the congregational prayer, also in Sahih al Bukhari. All these things caused him to be angry. But his anger was always for the sake of Allah not for any person or injury. And that is why ‘Aishah (radiAllahu Ta’alaa anha) said: (talking about the Messenger (salAllahu ‘alayhi wasalam)) “he never took revenge on his own behalf for anything unless of which Allah has forbidden, has been transgressed, in which case he took revenge for it for Allah’s sake.” When we talk about anger, it is not only the anger we feel when we are in wrong, but also experience anger when we feel that we are in the right. We feel that someone has wronged us and that we must defend ourselves. Here again, we must not let shaytaan ever order us to act on that anger and be unjust making us believe we are correct in doing so.

The Prophet (salAllahu ‘alayhi wasalam) said: “I am a claimant for a house on the outskirts of paradise for one who leaves off arguing, even if he is right, and maybe our act of repressing anger, when in a position to give them to it, will yieldfruitful results.”[Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477). ]

Allah says, in Surat Fussilat chapter 41, verse 34, “repel the evil with one which is better, then verily, he between whom, you are in enmity, will become as though you are close friends.”

Therefore, insha Allah, we must try to follow the example of Prophet Muhammad Muhammad (salAllahu ‘alayhi wasalam) to not become angry except for the sake of Allah. The Messenger (salAllahu ‘alayhi wasalam) has left us with numerous ahadith concerning anger and you can find them in chapters of that in books of ahadith. And we must really try to implement this guidance and this is a reminder for myself, wallahi first and for all of us.

Transcribed by – Sister Fatimah bint Mohamed min Canada

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

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 

Forbidden Places of Slaughtering – Dr. Saleh as Saleh [Audio|En]

It is forbidden to carry out an act of obedience to Allah and His Prophet (صلى الله عليه و سلم) in a place used to carry out acts of disobedience to Allah and His Messenger (صلى الله عليه و سلم), and that includes slaughtering animals in a place where animals are slaughtered for others besides Allah.

That it proves the prohibition of all things which might lead in the end to Shirk.

It is reported on the authority of Thabit Ibn Adh-Dhahhak (صلى الله عليه و سلم) that he said: “A man vowed to sacrifice a camel at a place called Buwanah, and he asked the Prophet (صلى الله عليه و سلم) about it.

He (صلى الله عليه و سلم) said to him: “Does the place contain any of the idols from the time of the Jahiliyyah?” They said: “No.”

He (صلى الله عليه و سلم) then asked: “Did the disbelievers hold any of their (religious) festivals there?” They replied: “No.” So the Messenger of Allah (صلى الله عليه و سلم) said:

“Then fulfill your vow, for verily, vows, which entail disobedience to Allah or that which is beyond the capacity of the son of Adam should not be fulfilled.” (Narrated by Abu Dawood, with a Sanad that meets the conditions of acceptance laid down by Bukhari and Muslim).

Thabit Ibn Adh-Dhahak (Radhi Allaahu Anhu) informs us that a man made a vow to slaughter a female camel in a place called Buwanah, and so the Prophet (صلى الله عليه و سلم) enquired as to whether it had been used as a place of worship for the idols of the Jahiliyyah or whether any of their pagan festivals had been celebrated there. When it was made clear to him that this was not the case, he ordered the man to fulfill his vow. In addition to this, he then gave a general ruling binding upon his Ummah until the Day of Ressurrection, prohibiting the fulfillment of vows made in disobedience to Allah or which require of man what is beyond his capacity.

Part 01 : Listen / Download Mp3 Here (Time 44:42)

Benefits Derived From the ayah and Hadith:

Part 02 : Listen / Download Mp3 Here (Time 50:28)

Posted from:  Beneficial Sayings from Kitaab ut-Tawheed – Book by Shaykh Muhammaad at-Tamimi rahimahullaah – Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

The Day of Aashoora : Lessons, Fasting & Merits – Dr. Saleh as Saleh [Mp3|En]

Listen / Download Mp3 Here (Time 40:47)


The Merits of the 10 Days of Dhul Hijjah – by Dr. Saleh as Saleh [Mp3|En]

The Merits of the 10 Days of Thul Hijjah
by Dr. Saleh as Saleh (Rahimahullaah)
[Mp3|English]

[Alternative Download Link]

Posted from: http://understand-islam.net

Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) [Audio|En]

Listen / Download Mp3 Here (Time 52:26)

The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (Peace be upon him) with love and magnification, being pleased with it all.” [9]

The ranks of people with respect to this knowledge varies to a great extent. “Some people know of Allaah by virtue of His Generosity, Bounties, and Favors, others know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, others recognize Him by His Might and Majesty, others by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11] Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibn Uathymeen’s Tafseer Aayatil Kursi

An-Nur (The Light): One of Allaah’s Names

Explaining the Meaning of An-Nur (The Light) – One of Allaah’s Names
Prepared by Dr. Saleh As-Saleh (rahimahullah)

An-Nur (The Light) – Soorat An-Nur (Qur’aan 24:35):

1-An-Nur is one of Allaah’s Names as well one of His Attribute, derived from His Nur (Light) which is an Attribute established with His Thaat (Essence).

Allaah, (Azzawajal), said:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth [#2]
[TMQ;An-Nur (24):35]

The Prophet (Peace be upon him) used to invoke Allaah (Subhanahu wa Ta’ala) upon starting the night prayers (Tahajjud):

“All Praise is due to You; You are the Light of the heavens and the earth…”[#3]

2- “The texts from the Qur’aan and authentic Sunnah relate An-Nur to Allaah, according to the following angles:

The First Angle:

a. That Allaah (Subhanahu wa Ta’ala) has a Nur related (gr. conjugated) to Him as an Attribute of His Thaat [Essense], the same as His other Attributes of Life, Sight, Knowledge, Might, and so forth.

Allaah, Most Majestic and Most Magnificent, says:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا
And the earth will shine with the Light of its Rabb (Allaah–when He will come on the Day of Resurrection to judge among men)…[TMQ; Az-Zumar (39): 69].

And if the earth will shine with His Light, then He (Subhanahu wa Ta’ala) is a Nur (Light) as stated by His Messenger, Muhammad (Peace be upon him): “You are the Light of the heavens and the earth…”[#4]

b. That An-Nur relates to His most Honorable and Majestic Face.

‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) said:

“The light of the heavens and the earth is from the Light of His Face.” [#5]

c. Allaah’s Nur is also related (mudaaf) to the heavens and the earth as in His (Subhanahu wa Ta’ala) saying:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
Allaah is the Light (Nur) of the heavens and the earth ..
[TMQ; An-Nur (24): 35].[#6]

d. Light is Allaah’s Hijaab (Veil). The Prophet (Peace be upon him) said:

“Light is His Hijaab, If He uncovers it then the subuhaat (brightness, splendour, majesty, and greatness) of His Face would burn His creation so far as His Sight reaches.” [#7]

The cases of the aforementioned angle represent situations in which the sifah (attribute) of An-Nur has been related to its mawsoof (what is being described) as Imaam Ibnul Qayyim رحمه الله تعالى classified them.[#8]

The Second Angle:

The second angle is the idaafah (relating) of the maf’uool (object) to its faa’il (active subject).

Ibnul Qayyim said: “This is mentioned in the saying of Allaah, Most High:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

The parable of His Light is as (if there were) a niche and within it is a lamp, and the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east [#9] nor of the west [#10], whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom he wills. And Allaah sets parables for mankind, and Allaah is the All-Knower of everything.” [TMQ; An-Nur (24): 35]

It means: The parable of Allaah’s Light in the heart of his believing slave. The one having the greatest share of this Light is His Messenger Muhammad (Peace be upon him). This Light relates to Allaah تعالى being the One who grants and bestows it upon His slave. It is also related to the slave since he is its place (mahalluhu) and favorable recipient (qaabiluhu).

This light has a:

  • 1-faa’il (active subject),
  • 2-qaabil (recipient),
  • 3-mahal (place),
  • 4-haamil (carrier), and
  • 5-and maadah (substance).

The aayah above comprises all of these mattters in detail:

  • The faa’il (One Who does this) is Allaah, Most High, the One Who makes the lights to abound, Who guides to His Light whom He Wills.
  • The favorable recipient (al-qaabil) is the believing slave.
  • The place of reception (mahal al-qubool) is the believer’s heart.
  • The haamil (carrier) is his motivation, determination, and will.
  • The maadah (substance) is his sayings and actions.”[#11]

“The light which Allaah puts in the heart of the submitting Muslim is faith in Him, knowledge and love of Him, and remembrance of Him. It is His light (the Qur’aan) which He brought down, the origin of which is in the hearts of the Muslims. Its substance strengthens and increases until it appears on their faces, their limbs and their bodies, even on their clothes and in their homes. On the Day of Resurrection, this light emerges and runs forward before them [#12] amidst the darkness of the Bridge (Siraat)[#13] until they cross over it. The (intensity) of their lights on the Bridge will correspond to the intensity (strong or weak) of the repective lights in their hearts in the dunya (this life).

The similitude of this Light and its place, its carrier, and its substance is as the niche which is like the chest [of the believer]. Inside the niche there is a glass, from the most crisp and clear kind. [In the aayah] it is even made to resemble brilliant star in its clarity and purity. This glass resembles the heart [al-mahal]. The similitude to the glass is because it embodies qualities present in the heart of the believer: clearity, smoothness, and firmness. It sees the truth by virtue of its clarity; kindness, mercy and affection originate from it because of its smoothness; it stands firm in holding to the truth and it makes jihaad against the enemies of Allaah, due to the firmness in its structure…

In contrast with this enlightened heart, there are two other opposing and blameworthy hearts. One of them is stone-like, harsh, merciless, it lacks beneficience, reverence, and the clarity by which it can see the truth. In fact it is as an ignorant and a tyrant heart; it is neither aware of Allaah (the Truth) nor it is mercifull to the creation. Opposite to it, is a weak, watery, neither firm nor strong heart,… and everything (good, evil, wicked, etc.) that mixes with it, affects it in its own way.

In the glass there is a lamp and it is the light (an-nur) that is in the wick. The wick in the lamp is the light carrier (al-haamil), and the substance of the light is the olive oil, extracted from the olives of a tree growing in the most suitable place by being exposed to the sun rays all day long. Its oil is from the purest of its kind, clear without turbidity, to the degree that it will almost glow forth of itself. Similar to the olive oil is the substance of the believing heart. It is from the “tree” of Revelation:[#14] it is the greatest blessed thing and most distant from deviation. It is intermediate and, indeed, it is the most just and best of all matters. It did not deviate like the deviation of Christanity and Judaism. In all things it is bound to a medium course between these two blameworthy extremes.

Since the clarity of this oil is so intense such that it almost glows by itself, and then upon mixing with fire its illumination as well as that of the fire’s substance of light intensifes, then this becomes light upon light.

Something similar happens to the believer. His heart is lit such that he almost knows the truth by means of his fitrah and intellect. His heart, however, has no maadah (substance) within itself. But when the maadah of the al-Wahy (Revelation) touches his heart and the latter rejoices in its company, its light [of fitrah] increases by the light of al-Wahy. The light of al-Wahy adds up to that of fitrah and it becomes a light upon light. So, the believer would almost speak the truth even though he may have not heard an evidence. He later   hears of the evidence to be identical to what has been attested to by his fitrah. Thus, it is being a light upon light. This is the status of the believer. He acknowledges the truth, in general, by means of his fitrah. He then hears of the textual proofs and [authentic] traditions presenting what he has acknowledged, but in details. His faith, therefore, stems from the attestation of al-Wahy and fitrah…” [#15]

I ask Allaah, An-Nur, to enlighten my heart and yours, and to fill them with firm Eeemaan. He is the Most Generous, the Most Merciful.

Saleh As-Saleh, 29-1-1426, March 10, 2005

Footnotes:

[#1]TMQ: Translation of the meaning of the Qur’aan.

[#2]In this Aayah’s construct, Allaah’s Nur is related (mudaaf) to As-Samaawati wal Ard (the heavens and the earth). Some had interpreted this aayah such that Allaah (Azzawajal), is the One Who illuminates (Munawwir) the heavens and the earth and guides their inhabitants. This is from His Actions, otherwise it does not preclude the fact that the Nur, which is one of His Attributes, is established with Him. It is common for the Salaf رحمهم الله تعالى , may Allaah’s Mercy be upon them, to mention all or some of the meanings of the attributes pertaining to Allaah’s Names. By mentioning some of the meanings they do not negate the other affirmed qualities of such names. As such, one of the meanings signified by Allaah being “An-Nur of the heavens and the earth” is that He has illuminated the heavens and the earth and guided their inhabitants by His Light. The saying that meaning is restricted to His illumination of the heavens and the earth by certain planets (sun, moon, stars), is wrong, because the illumination by their light does not cover the entire universe. [See Ibn Taymeeyah’s al-Fatawaa, 6: 390-393].

[#3]For a full text of the Prophet’s invocation see Saheeh Al-Bukhaari (English/Arabic), V.9, Hadeeth # 482.

[#4] Grammatically, the “Light” which is related (annexed) to Allaah in the construct of the Aayah (which means): “And the earth will shine with the Light of its Rabb…” is not an annexation denoting possession, creation, honor, or preferment as it is the case in many aayaat (Verses) of the Noble Qur’aan including:

  • a. Baytee (My house), mentioned in the aayah (which means): That they (Ibraaheem and Ismaa’eel) may purify Baytee (My house, i.e the Ka’bah) for those who circel it, or stay (in I’tikaaf ), or bow, or prostrate themselves (near it, in prayer).” (TMQ 2:125)
  • b. Naaqatullaah (Allaah’s She-Camel) mentioned in Allaah’s Saying (which means): “This Naaqatullaah (She-Camel of Allaah) is sent to you (Prophet Saalih’s people, Thamood) as a sign. So allow it to graze in Allaah’s earth.”(TMQ 7:73).

[#5] Reported by at-Tabaraani (Mu’jam At-Tabaraani, V.9, # 8886), ad-Daarimiye in ar-Rad ‘alaa Bishr al-Mareesi (p.449), and al-Haythami in Majma’uz- Zawaa’id (V.1, p.85). Amongst its narrators, is Abu ‘Abdis-Salaam Az- Zubayr. Ibn Abee Haatim and Ibn Ma’een did not mention anything regarding the haal (status) of this narrator i.e. whether he is da’eef (weak), or thiqah (trustworthy transmittor), or otherwise. Ibn Hibbaan, however, mentioned him in his book ath-Thiqaat (The Trustworthy (men of Hadeeth). Al-Haythami realted that Abu Haatim (i.e. Ar-Raazi) described Abu ‘Abdis-Salaam Azubayr as majhool (unknown). Shayekhul Islaam Ibn Taymeeyah reported this narration and said: “It is affirmed upon the authority of Ibn Mas’oud (radhi Allaahu Anhu).” (See Majmoo’ al-Fataawaa, V.6, p.391). He also mentioned it in V.2, p.189 of the same reference. And Allaah knows best.

[#6] There is no contradiction between the interpreation that this aayah means that Allaah, Most High, is the Munawwir of the heavens and the earth and between the saying of ‘Abdullaah ibn Mas’oud in which the Nur is related to Allaah’s Thaat. The interpretation that Allaah is the Munawwir (The One Who Illuminates) or Haadi (The One Who Guides) the heavens and the earth is true because it relates the act (verb) of Tanweer (Illumination) to the active “subject” i.e. Allaah, the Most Magnificent. There is no contradiction whether one says that Allaah is the Nur of the heavens and the earth bi-Thaatihi (by Himself) or bi-Fi’lihi (by His Act).

Imaam Ibnul Qayyim رحمه الله تعالى said:

“The truth is that Allaah is the Nur of the heavens and the earth taking into consideration all of the interpretations.” Being the Munnawwir and the Haadi, does not negate the fact that He (Subhanahu wa Ta’ala), Himself, is Nur. Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him (Azzawajal). The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him (Azzawajal). The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud (radhi Allaahu anhu) does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face.

[See Ibnul-Qayyim, Mukhtasar as-Sawaa’iq al-Mursalah ‘alal-Jahmiyyah al-Mu’attilah, checked by Ridwaan Shaakir Ridwaan (Makkah and Riyadh: Saudi Arabia, Maktabat Nizaar Al- Baaz), pp. 547-548 and Ijtimaa’ al-Ju-youoshil-Islaamiyyah, ‘Awaad ‘Abdullaah Al-Mi’tiq, ed. (Riyadh: Saudi Arabia, Maktabat Ar-Rushd, 1415/1995], pp.45-46.

[#7]In another narration instead of the word “light” it is fire, due to the doubt of the narrator Abu Musa al-Ash’ari. Reported by Muslim (Saheeh Muslim – English translation, V.1, Hadeeth # 343), Ahmad (4:405) and others. Both narrations stating the “light” and “fire” are in Saheeh Muslim.

The pure “fire” which Allaah mentioned in the Qur’aan when He (Azzawajal) spoke to Musa (peace be upon him) (Qur’aan 27:7-8) is also called a light and it is a light which illuminates without burning. Allaah also called the fire of the lamp a light (Qur’aan 24:35), contrary to the dark fire of Hell which is not called a light. Therefore, the doubt of the narrator between the words “light” and “fire” does not prevent [from affirming] that the “Light” is His Hijaab. [See Shayekhul- Islaam Ibn Taymeeyah’s Fataawaa, V.6, pp.384-386 and Ibnul Qayyim’s Mukhtasar as-Sawaa’iq al-Mursalah, p.551. Shayekhul Islaam said: “There are three kinds of (created light): The first is characterized by Isharaaq bila Ihraaq (illumination but without burning) and this is the “pure” light like that of the moon. The second kind burns without illumination and this is the dark fire (a black burning fire). The third being a light and a fire, like the sun. Also the fire of the lamps in this world is described by being being both (a light and a fire)…” Imaam Ibnul Qayyim added “This is the case with the created and witnessed lights. The Hijaab of ar-Rabb (Allaah), Most Blessed and Most High, is a Nur (Light) and it is a Fire. All of the [three] kinds of the created lights are real relative to their proper classifications…And if the light of His creation, like that of the sun, the moon, and fire, are real, then how could His Light be not real? The Light of His Face is real too [and fits His Majesty] and it is not figurative.” Ibid, pp.551-552 (with a slight adaptation).

[#8] Ibnul Qayyim in Ijtimaa’ al-Juyoushil-Islaamiyyah, pp.45-54.

[#9] It does not get sun-rays only in the morning.

[#10] Nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long.

[#11] Ibnul Qayyim in Ijtimaa’ al-Ju-yoush al-Islaamiyyah, pp.45-54.

[#12] Allaah (Subhanahu wa Ta’ala) Says: { نورهم يسعى بين أيديهم } (The believer’s) Light will run forward before them. (Qur’aan 66:8)

[#13] Siraat: The Bridge over the midst of Hell; It is extremely slippery; On it there are hooks, claws, and bars; Over it mankind will pass. The believers, as the Prophet (Peace be upon him) explained, “Will pass like the blink of an eye, like the lightning, like the wind, like the birds, and like the fast horses and camels. Some will be saved, some will be lacerated then set free, and some will be thrown into the Fire…”. See Saheeh Muslim, V.1, Hadeeth # 352.

[#14] What Allah reveals in His Books and (or) inspires to His Messengers. The strength of its “roots” in the heart of the believer depends upon His compliance with its content. That is why there is a variation amongst the degree of faith amongst Muslims. Some are stronger than others in their adherence to the teachings of Islam. There are the obedient and disobedient Muslims. Those who mixed the substance (al-maadah) with ways not condoned by Islam, became corrupt, or were led astray. If they do not repent, and clean their hearts and follow the way of Revelation, they may subject themselves to the punishment of Allah, which may manifest itself in different ways on the individual and (or) the society levels.

When the way of uncontrolled lusts and desires takes over the heart of man, he will turn away from the Revelation and may choose for himself ways of “worship” or “religions” that ascribe best to his desires. The goal becomes the life of this world only, turning man to forget as to what occurs after death. He is overwhelmed by the “developments” taking place around him in all walks of life and wants to keep “on track”! Life turns to “drug stores” asking for “pills” to ease down the “rush”, or to “therapeutic clinics” to “relief” the worry and the sad heart! Or to suicide! Sometimes taking other lives with him.

[#15]Ibnul Qayyim’s al-Waabil as-Sayyib, verified by Saleem al-Hilaali (Ad- Dammaam, Saudi Arabia, Daar Ibnul Jawzi, 1415/1994), pp.100-103.

Source : An-Nur (The Light) – One of Allaah’s Names – Dr Saleh as Saleh– 16 Pages – by Dr. Saleh As-Saleh [PDF]

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen / Dr Saleh as Saleh [ Book and Video]

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah)
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Click the below link to read or download the document

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [PDF]

Speaker: Dr. Saleh as Saleh (rahimahullah)
Duration: 58:13

The following articles are extracted from this e-Book:

  1. Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions
  2. Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name)
  3. Verily Allaah does not sleep and it does not befit Him to sleep
  4. To Allaah belongs whatever is in the Heavens and the Earth
  5. Who is it that can intercede with Allaah except with His Permission?
  6. Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter
  7. They will never compass anything of Allaah’s Knowledge except that which He wills
  8. Allaah’s kursi extends over the heavens and the earth encompassing them all
  9. Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great)
  10. Points of Benefit Deduced from Aayatul Kursi
  11. Brief Overview of the Khaarijites (Khawaarij) الخوارج
  12. The Mu’tazilites المعتزله – The so-called Rationalistic Sect
  13. The Call for the Unity of Religions – A False and Dangerous Call

Are the Names of Allaah Limited to 99 or Are They Limiteless ? Dr. Saleh As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 20:57)

Al-Bukhaaree and Muslim reported on the authority of Abu Hurayrah (radiallahu ‘anhu) that the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) said:

Allah has ninety nine names, one hundred minus one; and he who counts them all will enter Al-Jannah (the Garden Of Heaven), and Allah is “witr” (One) and loves the witr (i.e. odd numbers). [Al-Bukhaari, At-Tirmidhi, An-Nasaai, Ibn Majah]

“Counting” Allah’s ninety nine names means: knowing them, learning them by heart, understanding them, believing in them, good observance towards them, presentation of their boundaries in our dealings with Allah, and supplicating Allah through them. Thus, the hadeeth means that whoever committed those names to memory, contemplated their implications, respected their meanings, conducted himself in accordance with them, sanctified their Owner, such a person will surely be rewarded with the Gardens of Paradise.

There is a consensus among the scholars that Allah’s names are not confined to the number mentioned by the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam). His sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) statement simply tells us that a Muslim who properly believes in and applies those ninety nine names will surely enter Al-Jannah. It does not negate the existence of other names for the Almighty. The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) told us about entering Al-Jannah, not about the total number of Allah’s names.

The proof that there are other names which the Creator did not reveal to us, is the following hadeeth of the Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam): If any Muslim afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘Oh Allah, I am Your slave, son of Your slave, son of Your maidservant. My forehead is in Your hand. Your command concerning me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your Book, or have taught any one of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’aan the delight of my heart, the light of my breast, and remove of any grief, sorrows, and afflictions’, Allah will remove one’s affliction and replace it with joy and happiness.” The Companions, then, said; “Do we have to learn these words?” The Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) replied: “Yes, any one who heard them should learn them. [Ahmed, Abu Awaana, Abu Ya’la, Al-Bazzar]

We reiterate the rule that the only names and attributes to be ascribed to Allah are those mentioned in the Qur’aan or in the authentic Sunnah; they are directly communicated to us and are not the products of opinion and interpretation. Allah is to be described only by the attributes with which He had described Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had described Him. And He is to be named only by the names with which He had named Himself or with which His Prophet sallallahu ‘alaihi wa sallam (sallallahu ‘alaihi wa sallam) had named Him.

The Search for the Truth by a Man Known as Salman the Persian (Salman al-Faarisse) – Dr. Saleh as Saleh

This Book is for everyone who is searching within himself for answers about many questions: Who am I? Is there a purpose for my existence? Who is the True God? What is the True Road for Salvation? Is It Islam? If I become a Muslim what does it mean to me, my family and the society at large?

Today many realize that all of the materialistic and secular progress produced a spiritual vacuum that led to social, economical, political and psychological problems. That is why people who used to say: “let us live this life and enjoy it.” or “hey! We don’t want to know about God”, are in search again

Click the below Link to Read or Download PDF

[The Search for the Truth – Salman al-Faarisse – Dr Saleh As-Saleh]

Listen or Download Mp3

Last part and 15th of Shaban (Shab-e-Barat) – Dr. Saleh As-Saleh [Audio|En]

Dr Saleh as Saleh ( Rahimahullah ) clarifies beautifully.

Download Mp3 – Shaban – Last part and 15th of Shaban

Story of the Pearl Necklace – by Dr. Saleh As-Saleh

The story you can listen [mp3] Story of the Pearl Necklace as read by Dr. Saleh As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-pearl-necklace-saleh-as-saleh.mp3]

This story is recorded in the book “Gems and Jewels” published by Dar-us-salam

Qazi Abu Bakr Muhammad bin Abdul Baqi Ansari is an illustrious personality of Islamic History. He was the most pious person of his time. Even after the lapse of nine centuries, his exemplary life is a source of guidance to Muslims. His biographers tell a number of tales of his honesty and reliability but the one that affected his whole life is full of strange and unique events. He has narrated this story in his own words and it adorns the pages of history books.

“In the middle of the 5th century Hijri, I was a student of the Holy Quran and Hadith in Makkah. During that period, I once became jobless and my means of income came to an end. I managed, somehow, to subsist for a few days but soon it became hard to obtain even two square meals. My studies were discontinued and I had to sell a few of my books to support myself. I was at the edge of starvation but my feelings of self-respect did not allow me to borrow or beg from anybody.

One day, I was hungry, as usual. I went to the Holy Ka’bah to pray to Almighty Allah to save me from my sad plight. On my way back, I saw a velvet cloth pouch lying near the road edge. I picked it up. It was nicely sewn and neatly tied with a silk cord. I looked around to find its owner but the road was deserted and nobody was in sight. I carried the pouch to my house.

I was curious to know the contents of the small bag. As I untied the cord, a very precious necklace of pearls slipped into my hand. The luster of the spotless pearls almost lit my room. The pearls of different sizes were nicely put together in a string of crimson colored silk. It was a radiant beauty and I was thrilled to hold the valuable ornament. For a moment, I altogether forgot the hungry and pitiable state in which I was. My thoughts went to the unfortunate owner who had lost the precious jewelry. He must be unhappy and very worried due to his great loss. The course of action which I instantly decided on was to look for the owner and give him back his necklace to relieve him of this mental suffering. It never came to my mind to keep it wrongfully in my possession. So I set out to search for him. Leaving the bag behind, I went straight to the place were it was found.

A group of excited men were standing there and were busy in anxious conversation. I went close to them. Their topic of discussion was the missing pouch of pearls. An old man whose nobility and magnanimity was evident from his imposing personality, was standing amidst them. He was explaining the loss of his pearls to the attentive audience and was announcing a reward of five hundred gold coins to the person who could help him in recovering the lost necklace.

I listened to his account of the loss very carefully. When I was sure of his ownership, I held his hand gently and requested him to come along with me. He looked at me very hopefully and without asking any questions, he followed me. On the way back to my house, I was delightfully thinking that a handsome amount of five hundred dinars would be mind after a short while. The very thought of getting a reward of that much money was very pleasing. I was wondering whether my miseries would be over. I would no longer be a hungry or poor person. With such happy ideas in my mind, I entered my house and also invited the old man to come in.

When we sat down, I asked my perplexed guest about some marks of identification of his lost bad, so that his ownership could be established beyond doubt. He readily explained the shape and color of the pouch. He told me about its contents and gave an exact count of the pearls. He even described the tying cord. It convincingly proved that he was the rightful owner of the bad and the necklace of pearls. I silently rose and brought out the necklace pouch. As he saw it, his gloomy expression at once changed. His shining eyes beamed with joy and he looked at me with sincere gratefulness. His pleasant glance of thanks impressed me, and my own mode of thinking suddenly changed.

A little earlier, I was enjoying the idea of getting a good reward but now my mind was reasoning as to what I had actually done to deserve it. It was by sheer chance that the bag had came into my possession. I had exerted no efforts to obtain it. Therefore, why did I expect to get a reward for returning it to its rightful owner? But I was actually in dire need of money. My poverty and the grim realities of life were looking me in the face. Why shouldn’t I accept the reward? It was absolutely legitimate and surely there was no harm in taking it. A painful conflict of indecision was going on within me and I was in an uneasy state of double mindedness.
The noble old man was looking at the necklace again and again as to assure himself of its recovery. He then looked at me and said, “O dear me, you are a virtuous person and I thank you from the core of my heart. I am unable to express fully my feelings o fgratittude for your act of praiseworthy conduct. Nevertheless, I offer you a purse of five hundred dinars as a humble present and request you to kindly accept it.”

He then placed in front of me a purse full of gold coins. A conflicting struggle of ideas was still going on in my mind. The sight of money which was within my easy reach was very tempting but I checked myself and said, “Sir, I thank you for offering me a substantial amount as a reward but it is impossible for me to accept it.”

“Why not?” asked my noble guest, “You justly deserve the reward because I am giving it entirely of my own free will. I gladly give it to you as a humble token of my gratitude. Please do not dishearten me by refusing it.” I replied, “Sir, I cannot even think of being rude to decline your kind offer, but iti is certainly improper for me to take it without doing anything to earn it. The necklace is yours and I happened to find it only by chance. Its restoration to you does not entitle me to take anything in return. Please do not insist on me to accept what is not morally due to me.”

He was rather surprised by my firm refusal. Normally people yearn for money but I was adamantly declining it. He said, “My son! It is a virtue to be an honest person but the money is which is being offered to you is not disallowed by our faith. It is not prohibited to offer or accept such presents. Therefore, I request you to reconsider your unrealistic stand and keep that purse for the sake of my pleasure if not for anything else.”

I said, “Sir, I do not at all intend to displease you, but the pleasure of Almighty Allah is more important to be reckoned with than your or my pleasure. If there is any good in my action, I will prefer to leave the matter to His Grace for compensation, which I do not wan tot risk for all the riches of this world. Kindly do not insist because I am determined not to accept any undue reward.” My guest collected his pouch and purse and stood much dejectedly to leave. He patted me on the back and left without a word.

After a week or so, I got back my previous job. My days of deprivation and hunger were over. I rejoined my classes and forgot all about the incident I my busy schedule of daily routine. I exerted all of my energy to acquire knowledge of the Holy Qur’an and Hadith. My main subject of interest was Islamic Jurisprudence. I completed my studies with a distinction.

On the recommendation of my tutor, I was offered an appointment as Qazi of Qurtaba, (Cordova) the capital city of Haspaniyah (presently known as Spain). I readily accepted the post and started to prepare myself very happily for the long journey. I took leave of my colleagues and went to the port of Jeddah to embark on the ship for my destination. I boarded a merchant ship to carry me to the land of my future hopes.

For the first few days, the voyage was smooth and very enjoyable. Then suddenly a violent storm of severe intensity overtook us and the ship was engulfed by stormy waves. The mountain high waves tossed the ship around like a tiny toy. The masts were broken and the sails torn. A mighty wave crushed the ship and wrecked it completely. A few screams were heard and it was all over. I saw some floating boards and a few victims of the crash swimming around trying to save their lives. They were the only survivors of the hapless ship who were drifting over the ocean surface. When I recovered from the shock, I found myself clinging to a plan and moving with it at the mercy of the waves.

After drifting for two days, in a semi-conscious state, the waves tossed me upon the shore. I thanked Almighty Allah for saving me from the jaws of death. I was so weak that I couldn’t move. I helplessly lay there exposed to the scorching heat of the burning rays of the sun. I crawled to the dim shadows of a thorny bush. I lost track of time and was in a state between dizziness and heavy slumber.

After some time, I slightly opened my eyes and saw a few strange faces staring at me. They poured a few drops of water into my mouth and I came out of my oblivion but was still unable to speak. They made up a stretcher and carried me to a nearby town. When we approached near it, the first man-made thing which caught my eye was a towering minaret of a Masjid. I thanked Allah for being among my own brethren of faith.

They took me to a house belonging to one of them and laid me on a comfortable bed. With proper care, feeding, and treatment, I soon regained my lost energy. I told my kind host all about myself and the mishap of the ship wreck. My host, whose name was Faleh Hasan, informed me that I was in Hodeida, a coastal town of Yemen. The tract where I was luckily found was a desolate region and was a less treaded part of the coast. Faleh Hasan and his friends noticed a few vultures circling over the area, so they went to investigate and found me there in an unconscious state. He introduced me to his friends and I expressed my heartful thanks for saving my life. Due to their loving concern, I was soon normal, both mentally and physically.

I began to attend Masjid to offer my regular prayers and there I came to know many persons of nobility and of high-ranking positions. They all knew my unhappy episode through my host and treated me with understanding and respect. One of them was the aged and pious Sheikh Ahmad bin Suhail who usually led the prayers. He always greeted me with fatherly affection which touched me to the heart.

One day, he was a little late to arrive to the Masjid, so the people requested me to lead the prayers. My hesitation and excuses proved to be useless before their sincere appeals. That day I performed the duties of Imam. I did my best to recite clearly the Verses of the Holy Qur’an during the prayer and afterwards delivered a brief sermon on Islamic Law. Everyone seemed to be highly impressed. Sheikh Ahmad bin Suhail came forward and congratulated me on my excellent performance. I thanked him for his appreciation and encouragement. I came back to the house of my host filled with delight and self-confidence.

But later, I had sometimes thought that I had overstayed my welcome. So after the evening prayers, I stated my intention of leaving, but my host disagreed with me. He wanted me to stay for a few more days to recoup my health fully. At night, when I was going to bed, Sheikh Ahmad bin Suhail came with a few respectable people of the town. The friends of Faleh Hasan, who were my saviors, were also with them. When the preliminary formalities of greeting each other were over and all were comfortably seated, Sheikh Ahmad turned his eyes towards me and said, “Dear Abu Bakr, I have been honored by these gentlemen to speak to you, on behalf of them, about their commendable wish. I expect, you will please assent to it.”

I was perplexed by that kind of address. So I said nervously, “Sir, you are very helpful and kind to me. I cannot disregard any of your commands or wishes. You can order me to do anything and it will be an honor for me to obey it.”

He said, “Dear son, we all earnestly desire you to stay here with us forever. The regular Imam of our Masjid had died last year. We still mourn his death and perhaps will do so forever. His respect is deeply rooted in our hearts. He had enlightened our lives with the torch of knowledge. We wish you to take his place and consent to be our Imam. We may not be able to offer you a better paid position than that of the Qazi in Qurtaba, but we will surely give you our love, affection, and respect.”

“But Sir,” I protested, “I am a fresh, inexperienced student and feel small to carry out the sacred duties of the high office of Imam.” The Sheikh said, “My son, do not underestimate yourself. We all have heard your recitiation and sermon, and are fully convinced of your ability to fulfill those responsibilities.”

Before I could think of any evasive answer, my host, Faleh Hasan, and his friends vehemently backed up the proposal. I was left with no other alternative but to nod in affirmative. Everybody was pleased with my decision, especially Sheikh Ahmad who thanked me and kissed my forehead. They all rose to leave and thanking me individually, departed very happy.

They left me thinking how the secret hands of fate change the course of destiny in a secret manner. Circumstances secretly take such a turn that they altogether change the plans made up by man. I had cherished the hope of being a Qazi of Qurtaba and had taken steps to attain that goal, but preordained events made me an Imam of the Masjid in Hodeida.

So a new phase in my life began. I took charge of the imposed position and shifted to the assigned house of the Imam. I restarted the primary school that had closed due to the sad demise of the former Imam. I also commenced evening classes to impart lessons to explain the meaning of the Holy Qur’an.

I completely adjusted myself to the new environment and people generally accepted me as their religious leader. I was very contented and never for a moment regretted my decision to settle there. All the people, young and old alike, were happy and respected me. The feelings of any estrangement all faded away and I became as if I was one of them for ages.

One day, Sheikh Ahmad came to me and after enquiring about my welfare, said, “Dear Abu Bakr, your services to or townsmen are praiseworthy and beyond our expectations. I am glad that you had accepted our offer of staying with us. Now have come to you to ask one more favor.”

I said, “Sir, I am at your service. Please tell me and I will comply with your order.”

He said, “Dear son, a man is not perfect without his partner of life. I want you to marry and take full advantage of life. Marriage is also a sacred Sunna of our Holy Prophet. The sweet marital responsibilities are a real blessing which have been conferred onto man.”

I replied, “Sir, you have always advised me in my best interest. I take you as a father to me and in this matter also, I will follow you counsel.”

The Sheikh said, “Your predecessor, the late Imam of this Masjid was a very close friend of mine. He had a daughter, and when he was sure of his end, he entrusted her to my protection and care. Since then she has been under my guardianship. She is a lovely and adorable girl of good manners. Allah has endowed her with physical and mental beauty. She is virtuous and is a suitable match for you. I wish to give her in marriage to you and I feel sure that it will be a marriage of true minds.”

I had no objection to the proposal whatsoever. A few days later, the bonds of marriage united us. After the festive ceremonies were over, Sheikh Ahmad escorted her to my house that was in fact her old abode where she had lived with her late father. I looked at her and my gaze was concentrated steadily on her. I forgot to even say welcome to her. I was not only looking at her beautiful and charming face, and at her downcast eyes; but my glance was riveted upon her pretty neck, which was ornamented by precious pearls. I at once recognized that necklace. It was the same necklace that I once found on a deserted road of Makkah. I looked at her in silent and open-mouthed wonder.

Sheikh Ahmad noticed my confused condition and thought that her beauty and the luster of the pearls had enchanted me. He politely said, “Dear Abu Bakr, that necklace and its wearer, both are yours now and you can take all your time to behold them. It may, perhaps, interest you to know that the necklace has a strange story of its own. Five years ago, my friend went to Makkah for pilgrimage and took that necklace with him to get it re-polished. There, he lost it. But due to the goodness of an honest young man, he recovered it intact. That commendable young man refused to sell his honesty and declined the pressing offer of a handsome reward. He left a lasting impression upon my friend who always remembered and talked about him. He once confided to me that he had a mind to go to Makkah again and ask that virtuous young man to accept the hand of his daughter, but time did not allow him to do so. Anyhow, it was destined differently. His daughter was to become your wife instead of his. The decreed decisions of fate are strange and beyond the understanding of man.”

An emotional storm erupted within me. The strange happenings of the fateful events which were unfolded by the hidden hands of destiny agitated me and drops of tears rolled down my cheeks; I looked towards Sheikh Ahmad through misty eyes and said, “Dear Sir, you are very right to say that insight into the unknown mysteries of fate is not possible. It would perhaps be a pleasant surprise to know that I am the same person who found the necklace and restored it to your friend. He, in return, offered me an amount of five hundred dinars. Although I was a pauper and was suffering from the agonies of hunger in those days, my conscience did not allow me to accept anything that was not my due. I pinned all my hopes and expectations of Almighty Allah for any reward. And here I am with His gracious and greatest reward of all.”

Sheikh Ahmad was amazed and without saying a word, he held my hand and shook it was a passion. My newly wedded wife lifted her eyes and looked me full in the face. Her eyes were filled with enthusiastic love that any husband ever could desire for. Almighty Allah had bestowed upon me His favors by giving me a considerate and loving wife and nothing in life surpasses that bliss.”