Sunday, December 6, 2015

Who are the ones who will be excused for their ignorance?

Shaykh ‘Abdul-Aziz bin Baaz (rahimahullaah) was asked ‘Who are the ones who will be excused for ignorance about ‘aqeedah and matters of fiqh?’, to which he replied:

grass.jpg?w=470Claiming that one is ignorant or using this as an excuse is a matter which needs further discussion. Not everyone can be excused for his ignorance. With regard to the things which were brought by Islam, which the Messenger (peace and blessings of Allah be upon him) explained and which were made clear in the Book of Allah and are widely known among the Muslims, no claim of ignorance will be accepted in these cases, especially in matters which have to do with ‘aqeedah and the basics of the religion.

Allah sent His Prophet (peace and blessings of Allah be upon him) to teach the people their religion and explain it to them, and he conveyed the message clearly and explained to the Ummah the truths of their religion. He explained everything and left them with a clear path which is always obvious. In the Book of Allah there is guidance and light. If some people claim to be ignorant about things which are known to be essential parts of the religion and which are well known among the Muslims, such as claiming to be ignorant about shirk and worshipping anything other than Allah, or claiming that salah is not obligatory, or that fasting Ramadan is not obligatory, or that paying zakah is not obligatory, or that doing Hajj when one is able to is not obligatory – in these and similar matters, claims of ignorance are unacceptable from those who live among the Muslims, because they are matters which are well known among the Muslims. They are known to be essential parts of the Muslim religion and are widely known among the Muslims, so the claim of ignorance of these matters is unacceptable.

This is the case if a person were to claim that he does not know that what the mushrikeen do at the graves or idols is wrong, when they call upon the dead, seek their help, offer sacrifices to them and make vows to them, or offer sacrifices to the idols, stars, trees or rocks; or seek healing or help against their enemies from the dead or idols or jinn or angels or Prophets. All of these are things which are known essentially in the religion that they are major shirk (al-shirk al-akbar).

Allah explained this clearly in His Book, and His Messenger (peace and blessings of Allah be upon him) explained it clearly. He remained in Makkah for thirteen years warning the people against this shirk, and he preached the same message in Madeenah for ten years, explaining to them that it is obligatory for their worship to be purely and sincerely for Allah Alone, and reciting to them the Book of Allah, such as the verses (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him” [al-Israa' 17:23]

“You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” [al-Fatihah 1:5]

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).” [al-Bayyinah 98:5]

“So worship Allah (Alone) by doing religious deeds sincerely for Allah’s sake only. Surely, the religion (i.e. the worship and the obedience) is for Allah only.” [al-Zumar 39:2-3]

“Say (O Muhammad): ‘Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [al-An'aam 6:162-163]

And Allah says, addressing His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning):

“Verily, We have granted you (O Muhammad) Al-Kawthar (a river in Paradise). Therefore turn in prayer to your Lord and sacrifice (to Him only).” [al-Kawthar 108:1-2]

“And the mosques are for Allah (Alone), so invoke not anyone along with Allah” [al-Jinn 72:18]

“And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful” [al-Mu'minoon 23:117]

The same applies in the case of those who make fun of the religion, attack it, mock it and insult it – all of these are forms of major kufr and are things for which none may be excused on the grounds of ignorance, because it is well known in the religion that insulting the religion or insulting the Messenger (peace and blessings of Allah be upon him) are forms of major kufr, as is making fun of the religion or mocking it. Allah says (interpretation of the meaning):

“Say: ‘Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’ Make no excuse; you disbelieved after you had believed” [al-Tawbah 9:65-66]

It is obligatory for the scholars in every place to spread this knowledge among the people and to make it known so that the common folk will have no excuse and so that this important knowledge will become widespread among them; and so that they will give up their attachment to the dead and seeking help from them whether that is in Egypt, Syria, Iraq or in Madeenah at the grave of the Prophet (peace and blessings of Allah be upon him), or in Makkah or anywhere else; and so that the pilgrims and the people will be aware, and will know the laws and religion of Allah. The silence of the scholars is one of the reasons for the loss and ignorance of the common folk. The scholars, wherever they are, must convey to the people the religion of Allah and teach them about the unity of Allah (Tawheed) and the kinds of shirk, so that they will give up shirk out of understanding and so that they will worship Allah Alone with understanding. Similarly, they must speak out against the things that happen at the grave of al-Badawi, the grave of al-Husayn (may Allah be pleased with him), or at the grave of Shaykh ‘Abd al-Qaadir al-Jeelani or at the grave of the Prophet (peace and blessings of Allah be upon him) in Madeenah and at other graves. The people must know that worship is due to Allah alone, and no one else has any right to it, as Allah says (interpretation of the meaning):

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).” [al-Bayyinah 98:5]

“So worship Allah (Alone) by doing religious deeds sincerely for Allah’s sake only. Surely, the religion (i.e. the worship and the obedience) is for Allah only.” [al-Zumar 39:2-3]

“And your Lord has decreed that you worship none but Him.” [al-Israa' 17:23]

i.e., your Lord has commanded. So the duty of the scholars throughout the Muslim world and in the areas where there are Muslim minorities and in every place, is to teach the people about the unity of Allah (Tawheed) and to educate them about the meaning of worshipping Allah, and to warn them against associating anything with Allah (shirk), which is the greatest of sins. Allah has created the two races (of mankind and the jinn) to worship Him, and He has commanded them to do that, as He says (interpretation of the meaning):

“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56]

Worship means obeying Him and obeying His Messenger (peace and blessings of Allah be upon him), devoting worship sincerely and purely to Him, and focusing one’s heart on Him. Allah says (interpretation of the meaning):

“O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious)” [al-Baqarah 2:21]

With regard to matters which may be unclear, such as some transactions and some matters of prayer and fasting, the one who is ignorant of them may be excused, as the Prophet (peace and blessings of Allah be upon him) excused the man who entered ihraam dressed in a cloak and wearing perfume. The Prophet (peace and blessings of Allah be upon him) said to him, “Take off the cloak and wash off the perfume, and do in your ‘umrah what you do in your Hajj.” He did not tell him to pay a penalty (fidyah) for his ignorance. By the same token, some matters which may be unclear should be taught to the one who is ignorant so that he will come to understand them. But as far as the basics of ‘aqeedah, the pillars of Islam, and things which are clearly haraam are concerned, claims of ignorance cannot be accepted from anyone who lives among the Muslims. If anyone who lives among the Muslims were to say, “I did not know that zina is haraam,” this is no excuse. If he were to say, “I did not know that disobeying my parents is haraam,” this is no excuse; rather he should be beaten and disciplined. Or if he were to say, “I did not know that homosexuality is haraam,” this is no excuse. These are matters which are clear and are well known among the Muslims and in Islam.

But if he lived in a land far away from the Muslim world or in a remote part of Africa where there are no Muslims around him, then the claim of ignorance may be accepted from him, and if he dies in that state his case will rest with Allah; he will come under the same ruling as those who lived during the fatrah (time between two Prophets). The correct view is that they will be tested on the Day of Resurrection: if they respond and obey they will enter Paradise, and if they disobey they will enter Hell. But the one who lived among the Muslims but did actions of kufr and neglected the well known obligations, has no excuse, because the matter is clear and there are Muslims around him who fast and perform Hajj. All of this is well known and widespread among the Muslims, so the claim of ignorance in this case is a false claim. And Allah is the One Whose help we seek.

[Shaykh Abdul-Aziz bin Baaz rahimahullaah - Kitaab Majmoo' Fataawa wa Maqaalaat Mutnawwi'ah li Samaahat vol. 7, p. 132]

Saturday, December 5, 2015

Is such a person not nourished night and day by his Beloved?

Ibn al-Qayyim: “…is such a person not nourished night and day by his Beloved?”

nourish.jpg?w=470&h=293There is an interesting section of ‘Zad al-Ma’ad’ (2/33 of the printing with al-Arna’ut’s checking) where Ibn al-Qayyim talks about sawm al-wisal, which is that the Prophet (sallallaahu alayhi wa sallam) would sometimes fast an entire 24-hour day without breaking his fast. When asked by the Companions why he had forbidden them from doing so while he himself would practice it, he replied: “I am not like anyone of you. During the night, my Lord provides me with food and drink.”

Ibn al-Qayyim mentions that there are two interpretations to what the Prophet (sallallaahu alayhi wa sallam) meant when he said this. The first is that he is literally provided with food and drink, and the second is that he is being nourished spiritually by Allah. The stronger of the two interpretations is the second, because if the Prophet (sallallaahu alayhi wa sallam) was being provided with actual food and drink, he would no longer be fasting at all, let alone continuously.

He then proceeded with a beautiful exposition of how it is that the servant can be nourished by Allah without eating or drinking anything. Although Ibn al-Qayyim wrote this in regards to the Prophet’s continuous fasting, it is something that can actually apply to any fasting person, such as ourselves:

“…and those who have even the slightest bit of experience and longing know how little the body needs much physical nourishment when it is instead provided with the nourishment of the heart and soul, let alone when it comes to the one who is joyous, happy, and victorious because he has reached the One he has sought out, and whose eye is cooled by his Beloved, and feels blessed with His closeness, and is pleased with Him and the bounties and gifts of his Beloved.

And His protection showers him at all times, and his Beloved is constantly tending to his affairs, being as Generous as can be with complete Love towards him – is this not the greatest nourishment for the one who loves his Lord? So, how would it be when love of the Beloved – than Whom nothing is more exalted, and nothing is greater in might, and nothing is greater in beauty, and nothing is more complete, and nothing is greater in kindness – when love of Him fills the heart, and love of him takes over all regions of his heart and limbs, and love of Him is as firmly established as can be?

And this is his condition with the One he loves…

So, is such a person not nourished night and day by his Beloved?”

Benefits to be Achieved from Da’wah

When the word da’wah is mentioned, we are generally talking about enjoining the good (Al-Ma’roof: Islamic monotheism and all that Islam orders one to do) and forbidding the evil (Al-Munkar: Polytheism, disbelief and all that Islam has forbidden) to Muslims as well as non-Muslims.

abdulkareem.jpgNow this da’wah can take a variety of forms including directly though a conversation with someone about Islam, and indirectly through distributing a leaflet, CD, or book about Islam. Therefore, it is not limited to one format or group of people. This is something we will, In sha Allah, address in a second article about how we as productive Muslims can give da’wah.

But first, I thought it would be good idea to look at some of the many benefits we can derive from taking part in giving da’wah to help boost our participation in this great act.
1. Fulfill an Obligation Upon Us

Da’wah is recognised by the majority of scholars as being obligatory upon every Muslim. Therefore, we can interpret that the act of da’wah is something of great importance within Islam and more importantly to Allah (glorified and exalted be He). Consequently, by fulfilling our obligatory acts we can look to achieve the pleasure of Allah (glorified and exalted be He) and get close to Him. As it states in a hadith, Allah (glorified and exalted be He) says:

“…And My slave does not come close to Me with anything more beloved to Me than what I have made obligatory upon him. My slave continues to come nearer to Me through voluntary deeds until I love him, and when I love him, I become his ears with which he hears, I become his sight with which he sees, I become his hands with which he strikes, I become his legs with which he strides. If he asks Me, I shall surely grant his request.” [Bukhari]

This beautiful hadith highlights the massive reward of completing the obligatory acts that can motivate us to carry out this important duty. In contrast, it is worth considering the consequences of neglecting something that is obligatory upon us. For example, we understand Allah (glorified and exalted be He) has prescribed 5 daily prayers and the severe consequences we may face for missing just one of those prayers. Consequently, we should give great consideration to da’wah before abandoning or even neglecting this and therefore look to making it part of our lives in some way, shape or form.
2. Doing the Job of our Beloved Prophet Muhammad (peace and blessings of Allāh be upon him)

The occupation of the Prophet Muhammad (peace and blessings of Allāh be upon him) along with all other prophets was to be a Da’ee (caller to Islam). For us to be given the opportunity to follow in the footsteps of the greatest man to have ever lived is a huge honour and favour given to us by Allah (glorified and exalted be He).

As we are followers of Muhammad (peace and blessings of Allāh be upon him), the responsibility of continuing this work falls on our shoulders, which is something worth remembering. So we should try to keep in mind of whom we are imitating by giving da’wah. In sha Allah, this will inspire us to continue with this important duty by following the one who should be more beloved to us than ourselves.

As stated in a hadith:

“None of you will have faith till he loves me more than his father, his children and all mankind.” [Bukhari]

It can be easy to say ‘I like or love that person’, but proving that affection can only be done through actions which can involve telling others about the qualities of that person and emulating the ways of that person. As they say: actions speak louder than words.
3. Be From Those Who are Remembered in the Supplication of Others

Through helping someone revert to Islam or return to practising Islam, In sha Allah you will find that person being a happier individual than before. As an expression of gratitude, it is often likely that a person will personally thank you. Hopefully they will also remember you in their supplications for being there to give them valuable advice, offer support and pass on beneficial knowledge to help direct them to the straight path.

Also, as the Prophet (peace and blessings of Allāh be upon him) says:

“God, His angels and all those in the Heavens and on Earth, even ants in their ant-hills and fish in the water, call down blessings on those who instruct others in beneficial knowledge.” [Tirmidhi]

This highlights the great rewards that can be achieved through giving da’wah and passing on useful knowledge to others. Being remembered in the supplication of others is something we should all want to have.
4. Be Part of the Change You Wish to See

It is a bit of a cliché when people talk about the state of the Muslim world and the attacks by the media etc. But for change to come about, we would need to change ourselves and look at what we realistically are able to achieve.

As Allah (glorified and exalted be He) says:

“Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves.” [Qur’an: Chapter 13, Verse 11]

This can involve little changes for example giving da’wah to a non-Muslim colleague about Islam or looking at our own areas of weakness as individuals and looking to rectify those weaknesses with the help and grace of Allah (glorified and exalted be He). We cannot change the world individually and Allah (glorified and exalted be He) is not expecting us to either. However, we should try to strive and impact positively on our local environment and society with whatever skills and abilities He has blessed us with.

I am sure we would wish to see those around us, such as our friends, family and neighbours, from being of those that are pious and righteous. In sha Allah sharing this beautiful way of life with others will go a long way to making this happen.
5. Strengthen Your Faith and Relationship with Allah the Almighty

It is commonly mentioned by those involved in da’wah that the first person to benefit from the knowledge passed on is yourself. Through continuously passing on the message of Islam and reminding others of the greatness of Allah (glorified and exalted be He), In sha Allah you indeed strengthen your belief and relationship with Allah (glorified and exalted be He) and His chosen way of life. Consequently, this helps to prevent you from becoming neglectful of Him.

Many Muslims are excellent when it comes to performing the rituals of Islam e.g. fasting, zakat and salah etc., which is great. However, continuously performing rituals without adding to them can cause you to become stagnant and possibly act as a barrier to strengthening your relationship with Allah (glorified and exalted be He).

Take the example of a person who always lifts 10kg with the same amount of repetitions each time. Is that person likely to get stronger?

The person may not become weak, but he will not become stronger either. We as Muslims should strive to push ourselves to do better. A higher level of faith is likely to lead us closer to Allah (glorified and exalted be He) and therefore offer us greater rewards and as a result, make us winners in this life as well as the hereafter.

Furthermore, we can have a look at those who were strongest in faith in Allah (glorified and exalted be He) which includes the Prophets and the companions of Muhammad (peace and blessings of Allāh be upon him) for proof of this. Their lives were full of sacrifices for Allah (glorified and exalted be He) in terms of their time, health and wealth and this contributed to them being of the closest to Allah (glorified and exalted be He), and not necessarily due to the quantity of prayers performed and Qur’an read.

Just adding to the point of not being stagnant, a sheikh recently mentioned how the shaytan always looks to come close and catch up to us. To avoid being stuck on the same level of faith or have our faith decline, we need to continuously do good deeds to distance ourselves from him.

Giving da’wah should help us to avoid his clutches as not only are we performing good deeds, we are encouraging others towards good, presenting a real blow to the shaytan.
6. Find Yourself Leading a Happier Life

This is likely to be achieved through knowing you have helped somebody else to feel happier, which is a result of them coming close to Allah (glorified and exalted be He) and following the way of his beloved Prophet Muhammad (peace and blessings of Allāh be upon him). Giving da’wah can include giving advice to a fellow Muslim who is going through a difficult time and reminding them how Allah (glorified and exalted be He) is near and always there for them to turn to. Therefore, the da’wah given does not require you to be a specialist beforehand, as the Prophet (peace and blessings of Allāh be upon him) said:

“Convey from me, even one verse.” [Bukhari]

Also, if you are blessed enough to be used as a tool by Allah (glorified and exalted be He) to guide someone to Islam then that should provide you with a warm glow inside knowing you have helped to save a person from shirk.

Think about a non-Muslim neighbour or colleague you have and how you would feel if they accepted Islam on your hands with the grace of Allah (glorified and exalted be He). Again, it is worth thinking about that person and if they died in that state of disbelief. As Muslims, since we know where those that disbelief will dwell forever, would we wish that for them or any of the non-Muslims around us?

The Prophet (peace and blessings of Allāh be upon him) in relation to this says:

“By Allah, if a single person is guided by Allah through you, it will be better for you than the best of camels.” [Bukhari]

Additionally, Allah (glorified and exalted be He) says Himself about the people that are successful:

“Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’roof (Islamic monotheism and all that Islam orders one to do) and forbidding Al-Munkar (Polytheism and disbelief and all that Islam has forbidden). And it is they who are successful.” [Qur’an: Chapter 3, Verse 104]

Who would know better than Our Creator about what is success and those that are successful?
7. Continue to Achieve Good Deeds After You Have Passed Away

This would occur through the good deeds committed by others as a result of the knowledge you have passed on. This can be knowledge you pass on to your children, for example how to make wudu. Also, the knowledge you have passed on to a non-Muslim who has reverted as a result of your da’wah will offer enormous rewards In sha Allah.

Think of the following situation: you give da’wah to a non-Muslim friend who at the age of 19 or 20 becomes a Muslim with the guidance of Allah (glorified and exalted be He). After a few years, that friend may settle down with another Muslim and In sha Allah have children who are raised on this deen as well as themselves having a long and pious life. Then a portion of the reward achieved by all these individuals would come back into your book of deeds.

It does not stop there because this friend may become a scholar, or his/her children may become scholars or they themselves may invite many others towards Islam. In sha Allah, all of these actions will find a portion of the reward into your account for the initial da’wah you gave.

We know about the uncertainty of death and our short stay in this world. Unfortunately, some people miss the opportunity to do good deeds before passing away, after which it is too late to go back. This requires us to make an investment now for the hereafter so that we pick up good deeds in the grave even when we physically do not have the capacity to do good deeds.

As the Prophet (peace and blessings of Allāh be upon him) perfectly says:

“When a man dies, his good deeds come to an end except three: on going charity, beneficial knowledge and righteous offspring who will pray for him.” [Muslim]
8. Help Your Cause Against the Questioning in the Hereafter

We understand as Muslims we will be asked about how we lived our lives e.g. whether it was in obedience to Allah (glorified and exalted be He) or not. We are also going to be asked about the knowledge we possess, which can include basic knowledge such as the shahadah.

The Prophet (peace and blessings of Allāh be upon him) talked about the consequences of those who do not spread possessed knowledge:

“Whoever is asked about some knowledge that he knows, then he conceals it, he will be bridled with bridle of fire.” [Tirmidhi]

Consequently, by giving da’wah and passing on whatever authentic knowledge we have, In sha Allah we can protect ourselves in the hereafter from the wrath of Allah (glorified and exalted be He). By engaging in da’wah, we can help our cause in this world by protecting ourselves against the punishment of Allah (glorified and exalted be He), as the Prophet (peace and blessings of Allāh be upon him) says:

“By Allah, in who’s Hands is my soul, you will enjoin the good and prohibit the evil (or else), Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you.” [Tirmidhi]
Dear Brothers and Sisters, the different points mentioned are just some of the benefits of being involved in da’wah. It is also worth reflecting on the potential pitfalls of neglecting this important duty. A point to consider is that with so many statements relating to da’wah, they provide strong evidence about the importance of da’wah to Allah (glorified and exalted be He) and how it should also be a feature in our lives. In my next article, I will discuss how we can do da’wah.

What other benefits can be achieved through taking part in da’wah? If you are involved in da’wah, how has it impacted your life? Please share your knowledge in the comments section below, so we may inspire one another to take part in this blessed act!

About the Author:

Abu Umar is a student of knowledge trying his hand at writing blogs. The author is a brother based in the UK looking to spread the message of Islam and its beauty.

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Friday, December 4, 2015

He is like my “Brother”, she is like my “Sister”

We find nowadays as the advancement of the internet world, “young da’ees” are emerging and “guiding” those men and women who don’t practise Islaam of opposite gender. It happens that they sometimes have clean intention of guiding a brother or a sister of the opposite gender, but no one can change the law of nature. Almost all of these modern “da’ees” end up in a relationship and most of them end up in an physical relation. This is so scary like wolf in sheep’s clothing where you try to “guide” the opposite gender to Islaam even though you are not permitted to do so under sharee’ah, therefore you end up in a relationship. Almost all “da’ees” who do this type of “da’wah” after they commit zinaa, they do another crime, abortion.

images1.jpg?w=150&h=150It’s not a rare crime but as I said ‘almost all who “guide” the opposite gender to Islaam’ fall in this tragic relationship. There are infinite real life stories, here is a real story of a female daa’iyah. She says,

“I am a young woman from a very well-known family. All my life I have been religiously committed and of good character, as all will attest, but I do not know what is the reason that caused me to get to know a young man. I wanted to help him because he had suffered the calamity of his father’s death, and he is responsible for his siblings and his mother, but he went down the path of keeping company with bad people. I advised him and I felt it was my duty to stand beside him and advise him sincerely. Eventually he returned to his studies and gave up those bad friends, and he changed completely. His mother asked him the reason, and he told her. She spoke to me and thanked me for being patient with her son. One day he came for a visit to see me, and I did not know why I did not hesitate. I went to see him, and I felt as if he was my brother. We spent some time together and what happened happened, unfortunately. Now he wants to come and propose marriage to me, but it is impossible. He is three years younger than me, and he is not of the same nationality as me. Now I am pregnant and I want Allaah to conceal my sin and I want to repent. I know that I have done wrong, and you will criticize me severely, but I want to repent and I want a solution.“

There are hundreds and thousands of such cases and I am amazed how they violate the law of Allaah and then how Shaytaan leads them astray. Then on top of that, these female “daa’iyah” upload their videos and photos online and male “daa’iyah” upload their photos posing like actors, this is rubbish and purely unIslaamic. There are many Muslims who take their cousins, brother-in-law and other non-mahrams as their brothers and sisters, this is pure evil and a signal of the wrath of Allaah. We must do our islaah and protect our family from all sorts of evils by teaching them how to behave with shopkeepers, with neighbours, with teachers, classmates and so on. May Allaah keep us upon the right path, the path of Allaah!

The Best of Hearts

Imam Barbahari (d.329H) rahimahullaah said in ‘Sharh As-Sunnah”.

Teachings3.jpgMay Allah have mercy upon you! Know that a servant’s Islam is not complete until he follows, attests to and submits to (the truth). So anyone who claims that there remains anything from Islam not sufficiently explained by the Companions of Allah’s Messenger sallallaahu alayhi wa sallam, has falsely accused them, has split from them and spoken ill of them. He is an innovator, astray and leading others astray, introducing into Islam that which is not from it. [1]

Ibn Mas’ud radiallaahu anhu described the Companions of the Messenger of Allah sallallaahu alayhi wa sallam saying:

“Allah looked into the hearts of the servants and found the heart of Muhammad (sallallaahu alayhi wa sallam) to be the best of hearts, so he chose him for Himself and sent with him His Revelation, then He looked into the hearts of the servants after the heart of Muhammad (sallallaahu alayhi wa sallam) and found the hearts of the Companions to be the best of hearts of the servants, so he made them the helpers of His Prophet, fighting for His Religion. So that which the Muslims hold to be good is good with Allah and that which they hold to be bad is bad with Allah.”

Reported in the Musnad of Imam Ahmed (1/379) and declared Hasan by Shaykh Al-Albaani in Ad-Da’eefah (2/17).

Thursday, December 3, 2015

Parents: Precious Blessings in our Life

Allaah The Almighty has made our parents the means of giving us life and made them the source of providing us with unparalleled love and a sound upbringing. However, when we grow up, we tend to forget the period of our infancy and childhood and disregard their efforts. What ingratitude can be worse than this?
The very least we can do for our parents is to show goodness and kind treatment towards them while they are alive, and supplicate for them, offer charity and other righteous deeds on their behalf after their death.

1313513534_170611.jpgAllaah The Almighty mentions the virtues of being good to one’s parents in conjunction with worshipping Him alone when He Says (what means): {“And your Lord has decreed that you worship none but Him. And that you are dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.And lower unto them the wing of submission and humility through mercy, and say: `My Lord! Bestow on them Your Mercy as they did bring me up when I was young.'"}[Quran, 17: 23-24].

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) classified being undutiful to parents as one of the great major sins and mentioned it along with associating partners with Allaah The Almighty in His worship. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Shall I not inform you about the most grievous of the grave sins?" His Companions replied, "Indeed, O Messenger of Allaah!" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Associating anything with Allaah (in worship), and being undutiful to parents, (he was reclining at that time, then he sat up and said): (beware of) false testimony or false utterance." He repeated it so many times that his Companions wished that he would become silent. [Al-Bukhaari and Muslim].

A man came to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and asked, "Which of the people is most deserving of my good companionship?" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “It is your mother.” The man asked, "Who is next?" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “It is your mother.” The man then asked, "Who is next?" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “It is your mother.” Then the man asked, "Who is next?" The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “It is your father.” [Al-Bukhaari].

Abu Hurayrah may Allaah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Let him be humiliated! Let him be humiliated! Let him be humiliated!" It was asked, "Who, O Messenger of Allaah?" He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) replied: “He whose parents reach old age, either one or both of them, and who does not enter Paradise (due to not being dutiful to them).” [Muslim]

Dutifulness to parents is one of the reasons behind the forgiveness of sins. Ibn ‘Umar may Allaah be pleased with them both, said that a man came to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and said, "I have committed a great sin, can I repent from it?" The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked: “Is your mother alive?” and in another narration he asked: “Are you parents alive?” The man replied, "No" so the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked: “Do you have a maternal aunt?” The man replied, "Yes" Thereupon, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Then be dutiful to her.” [At-Tirmithi].

‘Ali ibn Abi Taalib may Allaah be pleased with him said, "If there was anything less than this expression (i.e., saying 'Uff' to one's parents) as a form of being undutiful, Allaah would have forbidden that expression." Allaah The Almighty also mentions gratefulness to Him along with being grateful to one’s parents when He says (what means): “Give thanks to Me and to your parents. Unto Me is the final destination.”[Quran, 31: 14]

These narrations inspire you to be dutiful to your parents and respect and glorify them. Do not be negligent of the saying of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ): “The pleasure of the Lord is in pleasing your parents, and the wrath of the Lord (upon the child) is if he makes them angry.” [At-Tabaraani].

The Concept of Morals in Islam

Morals in Islam are the set of principles and guidelines that govern human conduct according to the divine revelation. This is so that man's life will be regulated in a way that perfectly achieves the goal behind his existence in this world. Thus, the Islamic system of morality is characterized by two distinctive facets: firstly, it has a divine nature, which means that it follows the will of Allaah The Almighty. Secondly, it coincides with our innate nature, which indicates that human beings exert an effort and play a role in practically determining that system, in part.

Teachings5.jpgThis code of ethics aims at realizing a good life for mankind. It constitutes the best mode of behavior and manner of dealing with the self, Allaah The Almighty and society as a whole. In the Islamic moral system, the practical and theoretical aspects are integrated, as it is not only a part of Islam, but its essence and spirit, which comprises all its aspects.

Thus, generally speaking, Islam is founded on its moral principles, which are the crux of the divinely revealed Messages. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Verily, I was sent to perfect good manners.” [Ahmad] Hence, the underlying reason of the message of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is to correct morals and spread all that is good. Furthermore, the goal of all divine Messages is similarly a moral one, for religion, itself, is [possessing] good manners.

Allaah The Almighty and His Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) connected faith and etiquette, because of its significance. When he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was asked about the best among the believers in terms of faith, he replied, “[He is] the one who has the best manners among them.” [At-Tabaraani]

In fact, Islam considered faith as righteousness, as Allaah The Almighty Says (what means): {Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allaah , the Last Day, the angels, the Book and the prophets...} [Quran 2: 177] And, “righteousness is having good manners” , as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said. [Muslim] Therefore, righteousness encompasses all virtuous actions; it may also be defined as a comprehensive name for all forms of goodness.

Since there is a relation between morals and faith, so, too are morals and worship linked. That is because worship is, in essence, a moral spirit, because it is a fulfillment of divine obligations. This is much more evident in relation to transactions, which constitute another aspect of the Islamic Sharee‘ah. Accordingly, we notice that all aspects of Islam are interconnected through a moral code for the attainment of a principled goal. Thus, ethics represent the core of Islam and its legislative system is an entity that embodies it.

Conducts are of two kinds: the good, which is demonstrated by polite and virtuous manners, which result in noble words and deeds, according to reason and Sharee‘ah; and the bad, which presents in discourteousness and vice, and results in, what are logically and Islamically, evil speech and actions. It is only the former, then, which constitute the best means that enable people to win the love of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and attain closeness to him on the Day of Resurrection, as he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “The most beloved among you to me and the nearest to me on the Day of Resurrection are those who have the best manners.” [At-Tirmithi]

Morals in Islam are not based on, nor shaped by, doctrinal theories, personal interests or environmental factors. Rather, they flow from the spring of faith, whose light shines the soul and is reflected inside out. They are not independent virtues; instead, they represent rings linked together within a single chain. Consequently, the creed of a Muslim is [steeped in] morality and his Sharee’ah is morals; if he or she disconnects any of these chains, it will result in a violation of his or her faith. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “When an adulterer commits illegal sexual intercourse, he is not a believer during [that time]. And, when someone drinks alcohol, he is not a believer at the time of his drinking. And, when a thief steals, he is not a believer when he robs.” [Al-Bukhaari] Similarly, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was asked, “Does the believer tell lies?” He replied in the negative and then recited the Saying of Allaah The Almighty (what means): {They only invent falsehood who do not believe in the verses of Allaah, and it is those who are the liars.} [Quran 16: 105]

Good manners are the proof of Islam and its practical representation. The stronger the faith is, the sounder one’s manners. Therefore, morals are not forms of luxury that one can dispense with, because of changes in one's environment. They are not like a garment that a person wears when it is in style and then discards by the next season. Rather, they are as firm as the orbits in which planets move; they do not alter with the course of time, because they represent man’s Fitrah (natural inclination to truth). Allaah The Almighty Says (what means), {[Adhere to] the Fitrah of Allaah upon which He has Created [all] people. No change should there be in the creation of Allaah.} [Quran 30:30]

Wednesday, December 2, 2015

Rebelling Against and Removing the Ruler

The basic comprehensive principle of shari’ah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove it or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims. If this group which wants to get rid of this ruler who is openly committing kufr is able to do so, and can bring in a good and righteous leader without that leading to greater trouble for the Muslims or a greater evil than the evil of this ruler, then that is OK.

mosque-3.jpg?w=470But if rebellion would result in greater trouble and lead to chaos, oppression and the assassination of people who do not deserve to be assassinated, and other forms of major evil, then that is not permitted. Rather it is essential to be patient and to hear and obey in matters of good, and to offer sincere advice to the authorities, and to pray that they may be guided to good, and to strive to reduce evil and increase good. This is the correct way which should be followed, because that is in the general interests of the Muslims, and because it will reduce evil and increase good, and because this will keep the peace and protect the Muslims from a greater evil.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 202

Is it obligatory to obey a ruler who does not rule according to the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him)?

The ruler who does not rule according to the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) should be obeyed in matters that do not involve disobedience towards Allah and His Messenger, and it is not obligatory to fight him because of that; rather it is not permissible to do so unless he reaches the level of kufr, in which case it becomes obligatory to oppose him and he has no right to be obeyed by the Muslims.

Ruling according to anything other than that which is in the Book of Allah and the Sunnah of His Messenger reaches the level of kufr when two conditions are met:

1. When he knows the ruling of Allah and His Messenger; if he is unaware of it, then he does not commit kufr by going against it.

2. When what makes him rule by something other than that which Allah has revealed is the belief that it is a ruling that is not suitable for our time and that something else is more suitable than it and more beneficial for people.

If these two conditions are met, then ruling by something other than that which Allah has revealed constitutes kufr which puts a person beyond the pale of Islam, because Allah says (interpretation of the meaning): “And whosoever does not judge by what Allah has revealed, such are the Kaafiroon (i.e. disbelievers)” [al-Maa’idah 5:44]. The authority of the ruler becomes invalid and he has no right to be obeyed by the people; it becomes obligatory to fight him and remove him from power.

But if he rules by something other than that which Allah has revealed whilst believing that ruling by that – i.e. that which Allah has revealed — is what is obligatory, and that it is more suitable for the people, but he goes against it because of some whims and desires on his part or because he wants to wrong the people under his rule, then he is not a kafir; rather he is a faasiq (evildoer) or a zaalim (wrongdoer). His authority remains, and obeying him in matters that do not involve disobedience to Allah and His Messenger is obligatory, and it is not permissible to fight him or remove him from power by force or to rebel against him, because the Prophet (blessings and peace of Allah be upon him) forbade rebelling against rulers unless we see blatant kufr for which we have proof from Allah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (2/118]

Shaykh Saalih al-Fawzaan said:

It is impermissible to oppose and rebel against the leader of Muslim affairs. Rather, it is an obligation to obey him and forbidden to oppose
him due to what that entails of bloodshed, disunity, and the ruining and alienation of a nation. And you all witness now those lands in which people revolted against their leaders. You see the results such as fighting and killing, bloodshed, and the loss of safety and security when some of these leaderships are not Muslim governments. But anytime people rebel against their leaders, the same thing occurs – that which occurred in Somalia, Afghanistan, Iraq, and every other place.

So what if the ruler is Muslim? It is certainly not allowed to oppose him due to what that will result in of bloodshed, the loss of security, the opportunity for non-Muslims to gain control over Muslims, and dissension and division among Muslims.

[Taken from a translated transcription of a cassette (the first side) titled: "al-Liqaa al-Maftooḥ" given in May, 2004 by Saalih al- Faawzan.]

The role of merchants in spreading Islam

To call people to Allaah is the duty of every responsible and conscientious Muslim. Since there is no priesthood in Islam or sacerdotal class among Muslims, the duty of the call to Allaah cannot be limited to an ill-conceived and imaginary group called the 'men of religion as is the case with other religions.' In Islam, everyone is a man (or woman) of religion and everyone will be accountable to Allaah as to whether or not one fulfilled their obligations sincerely and to the best of their abilities.

137272.jpgUrging Muslims to own up to their responsibilities in this respect, Almighty Allaah Says (what means): "And who is better in speech than one who calls to Allaah and does righteousness and says, 'Indeed, I am of the Muslims.'" [Quran 41: 33]

Therefore, one need not be a profound scholar or a great jurist to call others to Islam. A Muslim should better be a caller to Islam by his good conduct than by eloquent oration, for to preach others to do something not practically embodied in the preacher's character is a vain attempt to win hearts and minds. Moreover, doing so incurs Allaah's displeasure, as He, the Almighty Says (what means): "O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do." [Quran 61:2-3]

The adage: "Actions speak louder than words" was well embodied in the Islamic history, namely the spread of Islam in many non-Muslim countries- like parts of Asia, Africa and Europe- through the good conduct of Muslim merchants who came into commercial contacts with the people of those countries.

Hereunder is a brief survey of that peaceful spread of Islam:

Southeast Asia

By the 14th century CE, as Islam made its way through Indian and Chinese merchants into the area of today’s Malaysia, Buddhist and Hindu influences gave way. Islam became the source of legitimacy for the Malay feudal rulers. It was during this period that Islamic and Malay identities combined together, though many Hindu and pre-Hindu customs and practices remained part of the Malay cultural and social mix.

Muslim influence in Southeast Asia is at least six centuries old, i.e., it was present by 1400 A.D. Some argue that the Islamic presence there goes back to at least 1100 A.D. in the earliest areas of Islamic influence, such as in Aceh and northern Sumatra in Indonesia. Whatever exact dates and sources one chooses to support, there is no doubt that the acceptance of Islam by many nations in present-day Malaysia, southern Thailand, Indonesia, Brunei, and the southern Philippines occurred within a few hundred years.

In the year 1500, the historian Anthony Reid notes that Islamic influence was present in coastal ports of Sumatra, Java, and Malaysia. Southeast Asian peoples came into direct contact with Muslim traders who had been not just to India, but also to Arabia. Arabic scholars also came to Malaysia and Indonesia, facilitating information about the new religion.

The successful spread of Islam in Indonesia, Malaysia, and the Philippines owed much to the introduction of the Noble Quran and other Islamic books and references.

Today, 90% of Indonesians are Muslims, while over half of Malaysia's population is Muslim. In the Philippines, where the Spanish (and later Americans) won the war for religious converts, only 5% of the population is Muslim.

Africa

The growth of cities was both a cause and effect of the spread of Islam and economic growth in Muslim-ruled areas in Africa. Cultural developments in literature, arts and sciences, manufacturing and trade accompanied the spread of Islam and its influence on religious, intellectual, economic and political life in those regions.

Although unified Muslim rule lasted only about a century, Islam kept spreading and Muslim culture and society flourished.

Before 1500, Islam spread widely in sub-Saharan Africa. The first town south of the Sahara that became majority Muslim was Gao on the Niger River in Mali before 990, when a ruler accepted Islam. Over the centuries, many rulers followed. By 1040, groups in Senegal became Muslims. From them Islam spread to the region of today’s Senegal, west Mali, and Guinea. After the Soninke of the Kingdom of Ghana became Muslims about 1076, Islam spread along the Niger River.

Muslims established the kingdom of Mali in the thirteenth to fifteenth centuries, and Songhai from1465 to 1600. Farther east, Kanem-Bornu near Lake Chad became Muslim after 1100.

In West Africa, as was the case with Southeast Asia, it was traders who introduced Islam, and many rulers accepted it first, followed by others. African Muslim scholars became established in the major towns like Timbuktu, and they taught, wrote and practiced Islamic law as judges. Islam was established in West Africa throughout the Sahel belt and along the Niger River into today’s Nigeria.

It was famous trade routes which led to the empire of Ghana and connected prominent African places like Timbuktu (in Mali), the present Nigeria, Tripoli and Tunisia. These routes had made all the above mentioned places famous trade centers. These centers of trade invariably became centers of Islamic learning and civilization. New ideas came through visiting traders in the field of administrative practices.

In East Africa, traders had spread Islam down the coast by the tenth century, and it gradually developed further in the following centuries. In the Sudan, south of Egypt, the population of Nubia gradually became Muslim during the fourteenth century, through immigration of Muslim Arab tribesmen. Muslim rule and influence, however, did not extend south of Khartoum, where the Blue and White Niles before 1500.

Tuesday, December 1, 2015

He is like my “Brother”, she is like my “Sister”

We find nowadays as the advancement of the internet world, “young da’ees” are emerging and “guiding” those men and women who don’t practise Islaam of opposite gender. It happens that they sometimes have clean intention of guiding a brother or a sister of the opposite gender, but no one can change the law of nature. Almost all of these modern “da’ees” end up in a relationship and most of them end up in an physical relation. This is so scary like wolf in sheep’s clothing where you try to “guide” the opposite gender to Islaam even though you are not permitted to do so under sharee’ah, therefore you end up in a relationship. Almost all “da’ees” who do this type of “da’wah” after they commit zinaa, they do another crime, abortion.

images1.jpg?w=150&h=150It’s not a rare crime but as I said ‘almost all who “guide” the opposite gender to Islaam’ fall in this tragic relationship. There are infinite real life stories, here is a real story of a female daa’iyah. She says,

“I am a young woman from a very well-known family. All my life I have been religiously committed and of good character, as all will attest, but I do not know what is the reason that caused me to get to know a young man. I wanted to help him because he had suffered the calamity of his father’s death, and he is responsible for his siblings and his mother, but he went down the path of keeping company with bad people. I advised him and I felt it was my duty to stand beside him and advise him sincerely. Eventually he returned to his studies and gave up those bad friends, and he changed completely. His mother asked him the reason, and he told her. She spoke to me and thanked me for being patient with her son. One day he came for a visit to see me, and I did not know why I did not hesitate. I went to see him, and I felt as if he was my brother. We spent some time together and what happened happened, unfortunately. Now he wants to come and propose marriage to me, but it is impossible. He is three years younger than me, and he is not of the same nationality as me. Now I am pregnant and I want Allaah to conceal my sin and I want to repent. I know that I have done wrong, and you will criticize me severely, but I want to repent and I want a solution.“

There are hundreds and thousands of such cases and I am amazed how they violate the law of Allaah and then how Shaytaan leads them astray. Then on top of that, these female “daa’iyah” upload their videos and photos online and male “daa’iyah” upload their photos posing like actors, this is rubbish and purely unIslaamic. There are many Muslims who take their cousins, brother-in-law and other non-mahrams as their brothers and sisters, this is pure evil and a signal of the wrath of Allaah. We must do our islaah and protect our family from all sorts of evils by teaching them how to behave with shopkeepers, with neighbours, with teachers, classmates and so on. May Allaah keep us upon the right path, the path of Allaah!

Allah takes away knowledge by taking away (the lives of) the scholars

Abdullaah bin Amr bin Al-Aas radiallaahu anhu reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying:

orange_autumn-wide.jpg?w=470&h=293“Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars stays alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray.”

Reported by Imam Bukhari and Imam Muslim.

Commentary: It is a sign of the nearness of the Day of Judgement that the world will be deprived of genuine religious scholars, and illiterate people will become leaders who will have neither the knowledge of the Qur’an nor that of Hadith. Despite their ignorance of the Qur’an and Hadith, they will be called Mujtahid (jurist entitled to independent reasoning) and Imaam (leader) and will mislead people with their legal opinions and self-created problems. Besides urging us to acquire religious knowledge with a view to producing more scholars in the society, this Hadith also warns us against the ignorant self-styled `Ulama’. It also warns us against entrusting religious leadership to them.

Taken from: Riyadh As-Saliheen, Imam Nawawi rahimahullaah.

Monday, November 30, 2015

Tawassul: Islamic vs. Bid’ah

Tawassul in Arabic means seeking to draw close. Allah says in the Qur’an (interpretation of the meaning): “…[they] desire means of access to their Lord…” [al-Isra’ 17:57], i.e., means of drawing close to Him. There are two types of Tawassul, correct Islamic tawassul and forbidden tawassul.

cropped-1-1285447362-pillars-around-the-Correct Islamic tawassul:

This means seeking to draw close to Allah through acts of worship which He loves and which please Him; these may be waajib (obligatory) or mustahabb (encouraged), and may take the form of words, actions or beliefs. Some types are as follows:

Seeking to draw close to Allah by means of His names and attributes. Allah says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.” [al-A’raaf 7:180]. So when a person makes du’aa’ to Allah, he begins by calling on Allah with the name that is most apt, such as “al-Rahmaan” (the Most Merciful) when seeking mercy and al-Ghafoor (the All-Forgiving) when asking for forgiveness, and so on.
Seeking to draw close to Allah by means of faith and Tawheed. Allah says (interpretation of the meaning): “Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” [Aal ‘Imraan 3:53]
Seeking to draw close to Allah through righteous deeds, whereby a person asks Allah by virtue of the best deeds that he has done, such as salaah, fasting, reading Qur’an, avoiding haraam things, and so on. An example of this is the saheeh hadeeth narrated in the Saheehayn about the three people who entered a cave, and a rock fell and blocked their way out. They asked Allah by virtue of their best deeds (to save them). A person may also ask Allah by virtue of his total dependency upon Him, as Allah mentions in the Qur’an (interpretation of the meaning): “ [Ayyoob said:] ‘Verily, distress has seized me, and You are the Most Merciful of those who show mercy.’ [al-Anbiya’ 21:83]; or by admitting his own wrongdoing and his need for Allah, as Yunus is described as saying (interpretation of the meaning): “‘None has the right to be worshipped except You (O Allah). Glorified (and exalted) are You. Truly I have been of the wrong-doers.’” [al-Anbiya’ 21:87]

The rulings on Islamically correct tawassul vary according to its type. Some types are waajib, such as seeking to draw close to Allah through His names and attributes and through Tawheed (believing in His absolute Oneness), and some are mustahabb, such as seeking to draw close to Him by virtue of all kinds of righteous deeds.

Tawassul that is bid’ah and therefore forbidden:

This is the attempt to draw close to Allah by means of things that He does not like and that do not please Him, whether they be words, deeds or beliefs. One example of this is trying to draw close to Allah by calling on the dead or people who are absent, asking them for help, and so on. This is a form of major shirk (shirk akbar), which goes against Tawheed and means that a person is no longer considered to be a Muslim. Calling upon Allah, whether it is for a purpose such as asking Him to grant some benefit or to ward off some harm, or as an act of worship to express humility and submission before Him, can only be addressed directly to Allah. If du’aa’s or prayers are addressed to anything or anyone else, this is shirk. Allah says (interpretation of the meaning): “And your Lord said: ‘Invoke Me (and ask Me for anything), I will respond to your invocation. Verily! Those who scorn My worship [i.e., do not invoke Me and do not believe in My Oneness], they will surely enter Hell in humiliation!” [Ghaafir 40:60]. In this aayah, Allah explains the punishment of those who arrogantly refuse to call on Allah, whether they call on someone other than Allah or they do not call on Him at all, out of pride and self-admiration, even if they do not call on anyone else.

Allah says (interpretation of the meaning): “Invoke your Lord with humility and in secret…” [al-A’raaf 7:55]. Allah commands His slaves to call on Him and not anyone else.

Allah says of the people of Hell (interpretation of the meaning): “[They say:] ‘By Allah, we were truly in a manifest error when we held you (false gods) as equals (in worship) with the Lord of the Worlds.” [al-Shu’ara’ 26:96-97]

Anything that results in equating something other than Allah with Allah in worship or acts of obedience is shirk, the crime of associating partners with Him. Allah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allah, such as will not answer him until the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (one the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [al-Ahqaaf 46:5-6]

Allah says (interpretation of the meaning): “ And whoever invokes (or worships) besides Allah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, al-kaafiroon (the disbelievers in Allah and in the Oneness of Allah) will not be successful.” [al-Mu’minoon 23:117].

Allah states that anyone who calls on anything other than him is taking that thing as a god, as He says (interpretation of the meaning): “…And those, whom you invoke or call upon instead of Him, own not even a qitmeer (the thin membrane over a date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad), like Him Who is the All-Knower (of everything).” [Faatir 35:13-14].

In this aayah, Allah explains that He is the only One Who deserves to be called upon, because He, and no one else, is the Sovereign who is directing everything. Those things that are worshipped cannot hear du’aa’s, let alone respond to the one who invokes them, and even if they were able to hear, they cannot respond, because they do not have the power to either benefit or harm.

The mushrik Arabs whom the Prophet (peace and blessings of Allah be upon him) was sent to call were disbelievers because of this shirk. They would call upon Allah sincerely at times of difficulty, but they became disbelievers at times of ease and plenty, when they would call on others besides Him. Allah says (interpretation of the meanings):

“And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.” [al-‘Ankaboot 29:65]

“And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him)…” [al-Isra’ 17:67]

“… till when you are in the ships and they sail with them with a favourable wind, and they are glad therein, then comes a stormy wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their Faith pure for Him Alone…” [Yoonus 10:33]

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allah, calling upon them and asking them for help even at times of distress; laa hawla wa laa quwwata illa Billaah (there is no strength and no help except in Allah). We ask Allah to keep us safe and sound.

Thus, asking the dead for anything is shirk, and asking the living for anything that no one except Allah is able to do, is also shirk. And Allah knows best.

[Answer by Sheikh Muhammed Salih Al-Munajjid]

Kinds of Tawassul

Seeking Rescue from the Living and Dead and Making Tawassul Through Them

Question:

Seeking rescue (al-Istighaathah) through the Prophets, the Pious Friends (of Allah, the Awliyaa), and the Righteous in their life or after their death in order to remove harm or to bring about good, and similarly making Tawassul through them in both situations (of their being alive or dead), in order to fulfill ones needs and wants – is that permissible or not?

Answer:

As for seeking rescue from the dead, from the Prophets and other than them, it is not permissible and it is from the Major Shirk. As for seeking rescue from the one who is alive and present (in the vicinity), and seeking rescue from him in that which he is capable of, then there is no harm in that, due to the saying of Allah, the Sublime, “The man of his (own) party asked him (fastaghaathahu) for help against his foe” [al-Qasas 28:15]

As for Tawassul through the living or the dead, from the Prophets or other than them, by way of their physical essences, or their honour, or their right, then it is not permissible. It is from the innovations, and the means that lead towards Shirk.

Permanent Committee for Research and Verdicts:
Shaykh `Abdul-`Azeez Bin Baaz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee

Fataawaa al-Lajnah ad-Daa’imah, Vol 1 page 55, Fatwa No. 5553, compiled by Shaykh Ahmad ad-Duwaish.

What is the Ruling on Tawassul (seeking means) through the Leader of the Prophets…?

Question:

What is the ruling on Tawassul (seeking means) through the leader of the Prophets, and is there any proof for its prohibition?

Answer:

Tawassul through the Prophet (peace and blessings of Allah be upon him) has a detailed explanation; if the (tawassul) is by means of following him, loving him, obeying his orders, abandoning his prohibitions, and having (utter) sincerity for Allah in acts of worship, then this is Islam, and it is the religion of Allah, that which He sent with His prophets, and (in fact) it is an obligation upon every sane being (of age). It is the Waseelah (nearness and a means) to happiness in the worldly life and the hereafter. As for tawassul by means of invoking him (directly), asking for his help, and requesting him to grant victory over enemies, and healing the ill, then this is major shirk, and it is the religion of Abu Jahl and his likes from the idol worshipers. And similarly, doing that with other than the Prophet (peace and blessings of Allah be upon him) from the anbiyaa’ (prophets) and awliyaa, or jinn, angels, trees, stones or idols (is considered major shirk as well). There is also a third kind that is identified as tawassul, and it is the tawassul by means of his rank, his right, or his actual self, for example, a person says: ‘O Allah! I Ask You by means of Your Prophet, or by the means of Your Prophet’s rank, or by the means of Your Prophet’s right, or by the means of Your Prophets’ ranks.’ Implementing this is not permissible through the Prophet (peace and blessings of Allah be upon him) or other than him. This is because Allah (Subhanahu wa ta’ala) did not legislate this, and (all) acts of worship are tawqeefiyyah: these acts of worship are not allowed except that which the purified Islamic legislation indicates (as being allowed). As for the tawassul of the blind man through the Prophet (peace and blessings of Allah be upon him) during his lifetime, (then it is tawassul through him) so that he (peace and blessings of Allah be upon him) may supplicate for him [on behalf of the blind man] and intercede for him with Allah, so his sight is restored to him. It is not tawassul through the Prophet’s actual self, his status or his right as (this is) known from the context of the hadeeth [1] and as the scholars of the Sunnah have clarified in the explanation of the hadeeth. The discussion concerning tawassul has been expounded on by Shaykhul-Islam ‘Abul-Abbaas Ibn Taymiyyah, rahimahullaah, in many of his beneficial books. From (those books), is a book named: Al-Qaaýidaatull-Jaaleeyah fi Tawassul wal-Wasseelah. It is a beneficial book, deserving to be looked at and benefited from. This (aforementioned) ruling is also permitted with other than him (peace and blessings of Allah be upon him) from the living, as when you say to your brother, or whomever you deem has khayr (good): ‘Invoke Allah for me, that He may cure me from my illness, restore my sight, or grant me righteous children, etc. – with the consensus of the people of knowledge. And it is Allah who bestows success.

(1) That which is intended is the hadeeth of ‘Uthmaan bin Hunay: A blind man came to the Prophet (peace and blessings of Allah be upon him) and said: ‘Invoke Allah that He should cure me.’ He (peace and blessings of Allah be upon him) said: ‘If you wish I will invoke for you, and if you wish I will delay that for that which is better.’ So he said: ‘Supplicate to Him.’ So he (peace and blessings of Allah be upon him) ordered him (the blind man) to make wudhu well, and to pray two rakats and to supplicate with this du’aa’: “O Allah! I ask You and turn to You by means of Your Prophet Muhammad (peace and blessings of Allah be upon him), the Prophet of Mercy.” ‘O Prophet Muhammad (peace and blessings of Allah be upon him), I have turned by means of you (i.e. your du’aa’) to my Lord in this need of mine, so that it may be fulfilled for me, ‘O Allah accept his Shafaah on my behalf, and accept my Shafaah for him (to be accepted for me).’ It has been related by Ahmad (8/138) and by at-Tirmidh’ in Supplications (3578), and by An-Nasa’i in Amaal al-Yawm wal-Layla page 204, and Ibn Maajah in Iqaamaatu-Salaah (1385).

[Shaykh `Abdul-`Azeez Bin Baz (rahimahullaah) - Majmoo' Fataawa wa Maqaalaat Mutanawee'aa 5/322-323]

A Severe Warning Against Two Evil Doubts

And I advise the youth not to listen to two evil doubts.

Teachings5.jpgThe first doubt:

That we should read the books and sit with Ahlul bid’ah, and that we take the Haqq (from their books and speech) and just ignore the falsehood.

This – as it is said – played a big role in throwing many of the youth and taking them out of the Salafi Manhaj and into the open arms of the people of falsehood and innovation. The poor guy (one with little knowledge) reads from the books of Ahlul bid’ah and cannot distinguish between truth and falsehood and [thus] sees the truth as falsehood and falsehood as truth and then is misguided.

The second doubt:

(They say) Do not read the books of refutation… books of refutation…books of refutation… books of refutation. (They) mean that we should read the books of innovation, and the books attacking and mocking the Salafi Manhaj and its people and to listen to their cassettes, radio stations, media and rumours, and we make ourselves receivers to all of these things. But we should not extend our eyes to the books of refutations. Why?!! Because it exposes them! it uncovers their embarrassments and open the eyes of the youth to the truth, so they say, books of refutation, books of refutation, books of refutation.

They call you to read the books of innovation using this doubt, – that you take the truth (from it) and you leave the falsehood -, so the poor guy (one who has little knowledge) then becomes a victim of falsehood, because you cannot distinguish between truth and falsehood, so you will see the truth as falsehood and falsehood as the truth. And this is something which numerous people, only Allah knows their number, who used to ascribe to the Salafi methodology have been swept away by.
These are from their plots that turn you away from steadfastness upon the truth, and from calling to the truth and opposing falsehood. The books of refutation are packed with knowledge, you will not find true living knowledge that distinguishes between the truth and falsehood, except in the books of refutation. The Qur’an – by Allah – refutes the people of disbelief and misguidance, the hypocrites, the Jews and the Christians, it did not leave a misguidance except that it criticized it, and rebutted it and clarified the misguidance of its people. Likewise the Sunnah and the Manhaj of the Salaf is full of this, the books of ‘Aqeedah and the books of al-Jarh wa Ta’deel are full with criticisms and refutations against the people of falsehood. [This is] because the truth and falsehood cannot be differentiated except with this criticism and refutation.

So read the books of Ibn Taymiyyah, the books of Ibn al-Qayyim and the books of the present day Salafis who are striving in the path of Allah inshaaAllah, and they defend the call to Allah, and they repel the afflictions from the youth of the ummah, and they clarify for them the correct Islamic way from the misguided paths and they uncover the faults of the imaams of innovation and misguidance.

So know what they intend when they wage war against the books of refutation. Seek knowledge! Excell in seeking knowledge and prepare yourselves to get down to work hard in seeking knowledge. Amongst the things that will aid you in attaining correct knowledge are the books of refutation. Indeed, they are a very important part in seeking knowledge. And one that does not know the books of refutation – even though he has memorized from knowledge what he has memorized – may Allah bless you, indeed he is in an unstable state. And we have seen many, we have seen many who had knowledge then fell into misguidance.

Don’t forget the story of Abdurrazaaq. Don’t forget the story of Al Bayhaqi. Don’t forget the story of Abu Dharr al-Harawi, and they were from the major scholars, yet a single doubt led into the arms of the people of innovation – and refuge is sought with Allah. -

Abdurrazaaq – someone who was less knowledgeable than him – was constantly bringing doubts to him until it caused him to fall into shi’sm.

And Abu Dharr from a word he heard – a praise from Al Bayhaqi about an imam from the ashaa’irah and he (Abu Dharr) fell into misguidance.

And Al Bahyaqi was deceived by some of the imaams of misguidance and fell into Ash’arism.

And others besides them, and other besides them – even in this time! It can neither be enumerated nor encompassed, from those who were previously upon the sunnah – who were either a scholar or student of knowledge, then they deviated because of a doubt or [numerous] doubts or by the methods and plots that the enemies bring until they turned them away from the true methodology of Allah. In fact, they have made some of them recruits to fight against the Salafi methodology and its people.

Sunday, November 29, 2015

Watch that Tongue Part

Have you ever entered into your university class and realized that you virtually know no one there? Maybe you are a shy individual, an introvert, and find it difficult to make friends in a new environment. Perhaps it is due to your inability to converse in an ordinary conversation that people think you are cold or arrogant. We all have been in a similar situation, feeling lonely or wishing we had some company to keep us occupied. What we need to know is that we do not have to have a Masters in Linguistics to be able to converse with people. It is absolutely alright for us to be introverts; in fact, it is best to remain silent if we do not have anything good or beneficial to say. But it is still a must to make sure that we fulfill the rights that others have upon us. This article will discuss the importance of fulfilling these rights and how we can go about achieving this, with Ahadith and Quranic verses to back up these statements.

Watch+that+tongue.jpgAllah (subhanahu wa ta’ala) says in the Quran:

“And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.”(31:18-19)

The first verse above cautions us not to turn our faces away from people when they try to speak to us; additionally, we should not look down on them because of arrogance. We should be kind and gentle towards them. We are also told not to be boastful or arrogant because Allah (subhanahu wa ta’ala) does not like the arrogant, boastful, and self-indulgent.

We must make it clear here that avoiding arrogance does not mean that one cannot have nice clothing, or look clean and presentable. Arrogance in the above means rejecting the truth and looking down on people. This is illustrated in the hadith by the Prophet Muhammad (sal Allahu alayhi wa salam):

“He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (amongst his hearers) said, “Verily a person loves that his dress should be fine, and his shoes should be fine.” He (the Holy Prophet) remarked, “Verily, Allaah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people”
[Sahih Muslim, Book 1, Number 164]


When Allah (subhanahu wa ta’ala) says in the second verse:
“Indeed, the most disagreeable of sounds is the voice of donkeys,"

Ibn Kathir, Mujahid, and others commented: “The most ugly of voices is the voice of the donkey (i.e. when a person raises his voice, the resulting noise is like the voice of a donkey in its loudness). Moreover, this is hateful to Allah (subhanahu wa ta’ala). Likening a loud voice to that of a donkey implies that it is forbidden and extremely blameworthy.”

None of us want to be hated by the Creator of the heavens and the earth; rather we should strive to be of those who are beloved and near to Allah (subhanahu wa ta’ala).

Allah (subhanahu wa ta’ala) describes His true servants in the Qur’an:

“And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace.” (25:63)

These are Attributes of Allah’s (Subhanahuwa ta’ala) believing slaves who do not walk arrogantly nor with pride, rather they walk with humility and dignity. When those who are ignorant insult them or are rude to them, they reply with good, patience, and forgiveness which is the way of the Messenger of Allah (sal Allahu alayhi wa salam).

Allah (subhanahu wa ta’ala) also says (what is translated to mean):

“And when they hear ill speech, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant.’ ” (28:55)

Many times we may feel that if we fulfill our five pillars, then we will be fine on the Day of Judgment; however, we find in a hadith that the consequences of mistreating others will follow us in the hereafter.

The Prophet Muhammad (sal Allahu alayhi wa salam) said:

“Do you know who the bankrupt are?” They said, “The one without money or goods is bankrupt.” He (sal Allahu alayhi wa salam) said, “The bankrupt are those from my nation who come on the Day of Resurrection with prayer, fasting, and charity, but come also insulting, slandering, consuming wealth, shedding blood, and beating others. They will each be given from his good deeds; if his good deeds run out before the score is settled, their bad deeds will be cast upon him, then he will be thrown into the Hellfire.”
[Sahih Muslim, Book 32, Number 6251]

Watch that Tongue Part 2

While it is imperative to fulfill our religious duties, it is equally important to fulfill the rights of others over us. You may be wondering, what are the rights of my fellow Muslims? The Prophet (sal Allahu alayhi wa salam) details them for us in a hadith:

watch+that+tongue+2.jpg“The rights of one Muslim over another are five: returning the greeting of salaam, saying ‘yarhamuk Allaah (may Allaah have mercy on you)’ when he sneezes, accepting invitations, visiting the sick, and attending funerals.” (Muslim, 2625)

What are some ways we can treat others fairly:

1. Treat other people the way you want to be treated. If you do not want to be lied to, do not lie, and if you do not want to be slandered about do not slander others. If you do not want to be insulted, do not insult others.

2. Apologize when you make mistakes. When you hurt someone, make sure you try your best to apologize and also make repentance to Allah (subhanahu wa ta’ala), because when you hurt someone you are sinning at the same time.

3. Spread the ‘salam’ amongst those whom you know and those whom you do not know. As mentioned in a hadith, the salam increases our love for one another (as we saw in the above hadith narrated by Muslim).

4. Have mercy in your dealings with others, forgive them when they err, and Allah (subhanahu wa ta’ala) will have mercy on you.

5. Do not judge others based on their outer appearance. Remember the hadith about the prostitute who was promised Jannah and forgiven because she fed a dog that was about to die of thirst (Bukhari Vol. 4 : No. 538). Anyone can change and anyone can be forgiven because Allah’s (subhanahu wa ta’ala) mercy is unlimited.

6. Never think you are better than someone due to your skin color, appearance, weight, height, ethnicity, etc.

7. Do not walk amongst people with arrogance; people do not want to be friends with arrogant people.

It is reported that Prophet Muhammad (sal Allahu alayhi wa salam) said:

“By Allah, the Almighty, you (all) will not enter Jannah until you become true believers. And you will not become true believers until you like each other. Should I tell you about something, if you apply in your life, you will love one another? Spread the proper, meaningful and truthful greetings amongst each other.” (Muslim, 96)

Saturday, November 28, 2015

Isn't it that time?

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:

Teachings4.jpgHow will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?
Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.

After reporting this narration, Imâm Ibn Battah (d. 387H) said:
To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

Note: Imam Ibn Battah was saying this during his time and currently we see much more of this behaviour. It seems as though accepting the falsehood of others amounts to “tolerance”, whether this is the falsehood of saying Allaah has a son, (Glorified He is from such a thing), or the deviated belief of the Shi’ah that Allaah became incarnate in ‘Ali (may Allaah be pleased with him). The Muslim does not accept false beliefs so that the people are pleased with him, rather he is more concerned with enjoining the good and forbidding the evil and more concerned with pleasing Allaah than the creation. It is said that the head of all good is Tawheed (Islamic Monotheism) and the head of all evil is Shirk (associating partners with Allaah in His Lordship, Names and Attributes or right to be worshipped alone).

The Muslim strives in propagating the correct creed and if he sees falsehood or sin, he does what he can to stop it. He does not do what is practised today, by calling everyone his brother, whether they are Christian, Hindu or Pagan as Allaah said:
“But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know.” {9:11}

and:

“The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.” {49:11}

The Muslim should therefore be keen on seeking knowledge and asking Allaah to give him the ability to distinguish between truth and falsehood, to stay firm on the correct path; the path of those whom He has guided, not of those who have incurred His anger, nor of those who have gone astray.

Love in Teenage period

Simply it’s a joke which at the end either ends up like a joke or turns into an unexpected tragedy. Teenagers are usually influenced by the movies and soap operas. Eyes don’t believe, ears don’t accept what we see and hear the end results of ‘teenage love’. When some of them grow up and think about what they used to do, they feel like ‘I was so crazy and stupid idiot!’ whereas most of them when they are out of the phase of teenage, when they are reminded about their teenage, they feel guilty and cry because of the sadness they have inside their soul.

article-new-thumbnail-ehow-images-a02-06We should note that the stage of teenage is the most dangerous stage that a person goes through, because during this stage there are many physical, mental, emotional and sexual changes and the shaytaan is keen to tempt a person during this stage by whatever means and methods he can. We must not forget that on the day of judgement Allaah will ask two questions, what did you do with your life and what did you do with your youth (teenage plus)? So your youth is not something which you can invest in whatever you want, it has a purpose!

Those teenagers who take their teenage period like a joke and a free space where they can do whatever they want in this period, they really do everything and end up with nothing. There is nothing which they lack in this period, full support of parents, pocket money, a vehicle or at least a bicycle, trendy clothes and latest footwear, parent’s love and care, freedom and free will, 24×7 on GPRS with anyone you wish, imitate any actor or hero you wish and last but not the least, be anyone you wish and with anyone you wish. This is the period when most of the parents think that there children are too small to do bad thing, so they get a clear way before them. Girls wear any type of dress and boys hangout with anyone they wish. As long as they are getting best marks in their exams, parents will not interrupt their lives. This is alarming! Don’t allow Justin bieber and Shakira up-bring your children for Allaah’s sake! I wish parents wake up from their deep sleep and get some healthy time from their household fight so that they can up-bring their children for their betterment of the afterlife!

Friday, November 27, 2015

Roughness Leads to Disunity

Roughness is a dispraised attribute that implies bad manners. It causes disunity and estrangement among people and severs that which Allaah The Almighty ordered to be maintained. Moreover, it has destroyed many households and separated many families. Many people who may love each other have nonetheless been afflicted with roughness and alienation due to harsh tempers, ill treatment and a lack of gentleness in tackling matters.

1377385315_189604.jpgRoughness may be innate or acquired, and both are bad. A true believer immediately sets himself aright by avoiding the causes and forms of roughness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever lives in the desert will become rough.” [Ahmad and At-Tirmithi, At-Tirmithi - Hasan Saheeh] This means that if a person inhabits the desert, his nature will become coarse, as man adopts the characteristics of his environment. In other words, Westerners are rougher than Easterners, and the dwellers of deserts and herders of camels are rougher than others.

It was narrated on the authority of Ibn Mas‘ood may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ”[True] belief is over there [and he pointed with his hand towards Yemen], while roughness and harshness are the qualities of those who own a great number of camels and drive them [noisily] behind their tails [to the direction] where the two horns of Satan will appear [in the direction of] the tribes of Rabee‘ah and Mudhar.” [Al-Bukhaari and Muslim]

It was also narrated on the authority of Abu Bakr may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Bashfulness is from faith, and faith leads to Paradise. Foulness is from roughness, and roughness leads to Hell.” [At-Tirmithi and Ibn Maajah, At-Tirmithi - Hasan Saheeh]

Everything Has a Share of Its Name

It is noticeable that there is an obvious relationship between things and their names, between man and the world around him, and between man and the nature of his profession. Pediatricians, for example, may differ from surgeons; the disposition of soldiers and troops may differ from that of others, although a person is not allowed to justify his roughness as a product of his nature, environment or work. It is said that people did not disobey Allaah The Almighty except due to false justifications.

The Quran Disparages Roughness

There are many texts that dispraise and warn against roughness. Allaah The Almighty Says (what means):
• {So by Mercy from Allaah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.} [Quran 3:159]
• {Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing.} [Quran 6:43]
• {So is one whose breast Allaah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then, woe to those whose hearts are hardened against the remembrance of Allaah. Those are in manifest error.} [Quran 39:22]
• {Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allaah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.} [Quran 57:16]

The Sunnah Forbids Roughness

Like the Quran, the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) forbade roughness. It was narrated on the authority of Abu Moosa Al-'Ash‘ari may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Exalting Allaah The Almighty involves showing honor to a grey-haired Muslim and to a person who memorizes the Quran without acting extravagantly or roughly, and by showing honor to a just ruler.” [Abu Daawood, Al-Albaani - Hasan] In another Hadeeth which mentions the Hour, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “When the naked, barefooted and rough people become heads of people, this is a sign of the Hour.” [Ahmad, Al-Bukhaari and Muslim]

It was also narrated on the authority of ‘Aa’ishah may Allaah be pleased with her that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “The most hated person in the sight of Allaah is the most quarrelsome person.” [Al-Bukhaari and Muslim] The quarrelsome one is he who behaves wickedly when he quarrels.

Also, it was narrated on the authority of Abu Hurayrah may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Do not speak foul words, do not give your backs to one another [i.e., boycott or bear enmity towards one another], do not spy on one another, and do not override the sales transactions of one another, and be, O slaves of Allaah, brothers.” [Muslim]

It was also narrated on the authority of Abu Ayyoob Al-Ansaari may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “It is not permissible for a Muslim to desert his brother for more than three nights [where] when they meet, one turns away and the other turns away; and the best of the two is the one who greets the other first.” [Al-Bukhaari and Muslim]

What the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) forbade us from in this Hadeeth is certainly an aspect of roughness. Similarly, it was narrated on the authority of Abu Hurayrah may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “It is not permissible for a Muslim to desert his brother for more than three nights; whoever deserts and then dies will enter Hell.” [Abu Daawood, Al-Albaani - Saheeh] Additionally, it was narrated on the authority of Abu Khiraash As-Sulami may Allaah be pleased with him that he heard the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) saying: “If a person deserts his brother for more than a year, this is considered as if he has shed his blood.” [Abu Daawood, Al-Albaani - Saheeh]

Finally, it was narrated on the authority of Sahl ibn Sa‘d may Allaah be pleased with him that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “A believer harmonizes with people and they harmonize with him; and there is no good in a person who neither familiarizes nor is familiarized.” [Ahmad, Al-Albaani - Saheeh and it meets the conditions stipulated by Muslim]

Allaah The Almighty, the angels and mankind, in general, hate roughness and harshness. A believer, therefore, should avoid violence, harshness, frowning, recklessness, ill treatment, undutifulness to parents and ill thoughts. He should have gentleness, mercy, righteousness, compassion and forbearance. Purification of the soul precedes beautifying it.

A Muslim should strive hard to stay away from the causes and forms of violence. Allaah The Almighty Says (what means):
• {He has succeeded who purifies it, And he has failed who instills it [with corruption]} [Quran 91:9-10]
• {And those who strive for Us - We will surely guide them to Our ways. And indeed, Allaah is with the doers of good.} [Quran 29:69]

A slave should resort to Allaah The Almighty and supplicate to Him - perhaps Allaah The Almighty will guide him to follow the example of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the most gentle of all people; he was a smiling person and would maintain the ties of kinship, help the weak, support the destitute, serve guests generously and assist those afflicted with calamities. Allaah The Almighty never fails a person who adopts such a behavior, as Khadeejah the mother of the believers may Allaah be pleased with her stated.

Let us adopt the manners of the believers, for a believer is simple, accessible and easy. He submits to the truth, harmonizes with people and people harmonize with him. Conversely, there is no good in a person who is rough and harsh: a person who does not harmonize with people, nor do they harmonize with him.

Hope – the Most Sublime Rank for the Followers

Let us talk about hoping for Allah's mercy. The believers’ relationship with their Lord is characterized both by fear and hope, such that the former deters them from sins and disobedience, whereas the latter drives them towards good deeds.

1377383316_189601.jpgIbn Al-Qayyim may Allaah have mercy upon him said:

“Hoping for the reward of Allah is one of the most supreme and honorable ranks of one who pursues the right path. Allah The Almighty praises those [who do that], when He Says (what means): {There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.} [Quran 33:21] It was also narrated in a Hadeeth Qudsi, that Allah The Almighty Says: ‘O son of Adam, If you supplicate to Me, expecting My forgiveness, I will forgive you however great or many your sins may be.’ When a person has hope, it means that he or she is bound and attached to these names of his or her Lord: “The Benevolent, The Beneficent”. The more one knows Allah The Almighty, His names, attributes and the dominance of His mercy over His wrath, the more his or her hope increases [in Him]. Had it not been for hope, the servitude of the heart and organs [to Allah] would have ceased, and monasteries, churches, synagogues and mosques, where the name of Allah is frequently mentioned, would have been demolished. If not for the spirit of hope, [our] limbs would not have performed acts of obedience, and neither would the ships of good deeds have sailed in the seas of will without its pleasant breeze.”

Similarly, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “If a believer [truly] knew of the punishment of Allah, no one would expect His Paradise. Equally, were a disbeliever to know of the [actual] mercy of Allah, none would despair of His Paradise.” ‘Abdullaah ibn Mas‘ood, may Allah be pleased with him, remarked, “The most encouraging verse in the Quran is in the Chapter Az-Zumar (The Groups); Allah The Almighty Says (what means), {Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."} [Quran 39:53]”

One of those who visited Maalik ibn Anas may Allaah have mercy upon him during the night in which he died, asked him, “O Abu ‘Abdullaah, how do you find yourself?” He may Allaah have mercy upon him answered, “I do not know what to say to you except that you will soon see [aspects] of the clemency of Allah that you have never expected.”

Glory be to Allah The Almighty! If those who turn away from Him only know how He waits for their return and how Merciful He is to them, they will long for Him enormously. Indeed, if this is His will towards such people, how will He be to those who draw near to Him? ‘Abdullaah ibn Al-Mubaarak approached Sufyaan Ath-Thawri may Allaah have mercy upon them both, on the night of [standing in] ‘Arafah, and found him kneeling [in prayer], as his eyes overflowed with tears; he asked, “Who is the worst person in this gathering [in the plains of ‘Arafah]?’ Sufyaan Ath-Thawri may Allaah have mercy upon him replied: “Whoever thinks that Allah will not forgive their sins [i.e., of the people who are present].’”

On a similar night, Al-Fudhayl ibn ‘Iyaadh may Allaah have mercy upon him observed people’s glorification [of Allah The Almighty] and their crying, so he asked those around him: “If those people went to a man and requested one-sixth of a dirham from him, would he let them return empty-handed?” When they replied in the negative, he commented: “By Allah, pardoning is easier for Allah than [that].” Therefore, I implore Allah The Almighty, seeking His forgiveness, knowing fully that He absolves and forgives; even if people’s sins are great, they are minor in comparison to His mercy.

Hence, a slave should have much hope in Him, especially when he or she is on the verge of death. Allah The Almighty Says, as narrated in a Hadeeth: “I am [to him or her] as My slave thinks of Me.” That is why, perhaps, when Waathilah ibn Al-Asqa’, may Allah be pleased with him, went to see Yazeed ibn Al-Aswad may Allaah have mercy upon him as he lay dying, he asked him, “What is your expectation about Allah?” The latter replied: “My sins have brought me to the brink of ruin, but I hope for the mercy of Allah.” So, Waathilah, may Allah be pleased with him, [happily] exclaimed “Allah is The Greatest”, and then said, “I heard the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) say: ‘Allah The Almighty Says: ‘I am as My slave thinks of Me, so let him think of Me what he wants’.’” For the same reason, when Sulaymaan At-Taymi may Allaah have mercy upon him was dying, he instructed his son: “O Mu‘tamir, talk to me about exemptions [in Islam], so that I may meet Allah while having good expectations of Him.”

Hope prompts one to do good deeds

It is witnessed as a reality in life that many neglect good deeds and dare to commit evil and sins, claiming that they trust in the mercy and forgiveness of Allah The Almighty. Undoubtedly, this is a misunderstanding of the true meaning of hope. The words of Al-Hasan Al-Basri may Allaah have mercy upon him are applicable to such people mentioned above; he says: “There are people whose confidence in forgiveness diverts them from doing what is moral, so much so that they die with no virtues. They proclaim: ‘we have good expectation of Allah’. Surely, they are liars, for if they had hope [in Him], they would have done good [to support their claim].”

Allah The Almighty is indeed the most Forgiving, Ever Merciful; however, I would like to draw your attention, dear reader, to the subtle meaning embedded in the verse (which means): {Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.} [Quran 2:218]. Contemplate how this verse alludes to these people hoping for the mercy of Allah The Almighty alongside doing those great noble deeds.

Dear Muslim, let us, then, do good and repent from our sins and evil which we have committed. Let us repeat the words of Mahmood Al-Warraaq may Allaah have mercy upon him: “O Allah, I have much hope in Your forgiveness and You [alone] manage my affairs. I have concealed my secrets from my relatives and others; You are the only One to Whom I disclose them as I am confident that You will veil them. O Allah! Do not fail me on the Day of Resurrection when all hidden matters will be exposed. O Allah, do not reveal my secrets before people; Your protection will provide me with an argument [for my forgiveness], even though I have no basis for contention or a real excuse.”

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