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Some things the Qur’an constantly highlights for us to consider

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Featured, Jahannam (Hell Fire), Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Uncategorized, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Exalted, said:

وَإِنَّهُ لَتَذۡكِرَةٌ۬ لِّلۡمُتَّقِينَ

And verily, this Qur’an is a Reminder for the people who fear Allaah. [Al-Haaqqah. 48]

The Qur’an is a reminder for the people who fear Allah. The person who fears Allah is reminded through the Qur’aan, then enabled to see what is beneficial and harmful to him, thus, he pursues what is beneficial and avoids what is harmful.

The Qur’an reminds him of the Perfect Names, Attributes and Actions of his Lord, so he believes in them.

The Qur’an reminds him of Allah’s reward, punishment, threats, commands and prohibitions, and the amazing events through which Allah’s allies (were supported) and His enemies (destroyed).

The Qur’an reminds the pious person about his soul, the means to its purification, cleanliness and elevation, and what would defile, lower and disgrace it. He remembers, through the Qur’an, the knowledge related to the beginning of creation, the Hereafter, paradise and hell fire, and the knowledge about good and evil.

The Qur’an is a reminder about reality, a proof for humankind and Jinn, a benefit and source of good welfare (in all affairs of their life) and a guidance for those who seek knowledge. [1]

Allah, The Most High, said: [وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٌ۬ وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَ‌ۙ – And We send down from the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it)]. [Al-Israa. 82]

There are three statements (of the scholars) regarding the Qur’an being a healing: It is a healing for misguidance due to what it contains of guidance. It is healing for illnesses due to what it contains of blessings. It is healing due to its explanation and clarification of the obligatory duties and rulings of the religion. [2]

The Qur’an is a healing for the diseases of ignorance, doubt and scepticism. Allah has never revealed a cure that is neither more comprehensive and beneficial; nor greater and quicker in removing diseases than the Qur’an. [3]

The healing that the Qur’an contains deals with all (diseases) of the hearts, such the disease of Shubhah (a matter that is made to resemble truth but is falsehood in reality), ignorance, corrupt views, perversion and evil goals. This is because is founded on the Knowledge that is based on absolute certainty through which every ambiguity and ignorance is removed, and it contains an admonition and a reminder through which every desire that is in opposition to the command of Allaah is removed. It is a healing for the bodies against harmful things and illnesses. As for it being a mercy, it is due to the Asbaab [i.e. sound means] and Wasaa’il [i.e. paths] it guides to, which if the servant of Allah acts upon them, they will be successfully (receive) Mercy and an everlasting happiness- reward in this worldly life and everlasting reward in the Hereafter. [4]

The Qur’an combines between healing for the diseases of the heart, such as doubt, hypocrisy and other than that. It is a healing for the bodies when utilised for Ruqya, such as what took place in the story of the man who performed ruqya with Surah Al-Fatihah on a man who was stung and it is an authentic and well known story. [5]

Attention Given To The Qur’an By The Pious Predecessors

Abu Salamah, may Allah be pleased with him, said: Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, “O Abu Musa! Remind”. So he recited. [6]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: Whoever is able to learn something from the Qur’an, let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book. This is because the houses where there is no recitation is like the demolished houses that have no inhabitants. Indeed shaytaan exits a house in which Surah Al Baqarah is heard. [7]

He also said: The hearts are receptacles so busy filling them with the Qur’aan and do not busy them with other than it. [8]

Ibn Abbas, may Allah be pleased with him and his father, said: It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the Qur’an haphazardly. [9]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said, “I heard the people in the towns saying that Salman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [10]

Masruq, may Allah have mery upon him, said: A man from the people of Makkah said to me, “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting: [أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ – Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Surah Al-Ankabut. Verse 4]” [11]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him; he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffaat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [12]

Maymun Bin Mihran, may Allah have mercy upon him, said: Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ – until you visit the graves (i.e. till you die)]. Then he said, “I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell”. [13]

Aamir Bin Abdil Qays, may Allah have mercy upon him, said: I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Hud. 6]

And Allah’s statement: [مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ – Whatever of mercy (i.e. of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter]. [Fatir. 2] [14]

Malik Bin Deenaar, may Allah have mercy upon him, said: When the Qur’an is recited to the truthful people, their hearts become enraptured by the Hereafter. [15]

Ibn Wahb, may Allah have mercy upon him, said: It was said to the sister of Malik Bin Deenaar, “What did Malik use to busy himself with in the house?” She replied, “With the Mushaf and recitation”. [16]

Imam Fudayl Ibn Iyaad, may Allah have mercy upon him, once cried after reading Allah’s statement: [أَلَمۡ نَجۡعَل لَّهُ ۥ عَيۡنَيۡنِ-Have We not made for him (i.e. the human) a pair of eyes?][ وَلِسَانً۬ا وَشَفَتَيۡنِ -And a tongue and a pair of lips?]. He was asked why he cried, he said, “Have you spent a night really thanking Allah (for giving) you  two eyes through which you can see and a tongue through which you speak?”  [17]

[1] at-Tibyaan Fee Aqsaamil Qur’an. 193-194

[2] Zaad Al-Masir Fee Ilm at-Tafsir By Imam Ibn Al-Jawzi—Tafseer Surah al-Israa

[3] Al-Jawaab Al-Kaafee page 4

[4] Tafsir As-Sadi

[5] Adwaa Al-Bayaan–Tafseer Surah Al-Israa Ayah 82

[6] Siyar Alam An-Nubulaa 1/280

[7] Hilyah Al-Awliyaa (Tahdheeb). 1/119

[8] Az-Zuhd 298. By Imam Ahmad

[9] Sifatus Safwa 1/372

[10] Hilyah Al-Awliyaa (Tahdheeb) 1/163

[11] Mawsu’ah 1/256-257 by Ibn Abee Dunyaa

[12] Mawsu’ah 3/255.

[13] Mawsu’ah 255.

[14] Mawsu’ah 1/279.

[15] Sifatus Safwa. 3/204

[16] Siyar A’laam An-Nubulaa 2/736

[17] Jami Al-Ulum Wal-Hikam. page 259

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [66 of 80]

Written by faizkara on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

None follows Allah’s Guidance and knows the station of this guidance, except one whom Allah has given (sound) intellect and certain knowledge. He knows the consequences and outcomes behind matters, where ignorance, kufr, Shirk and (evil) desires will finally take its people, and where (sound) knowledge, guidance, (sound) intellect and understanding will finally take the person upon (its path).

فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَٰتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ

Then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder [i.e. neither believes in this Qur’an nor acts on its orders, etc.] verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He will say: “O my Lord! Why have you raised me up blind, while I had sight [before].” [Allah] will say: “Like this, Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.] came unto you, but you disregarded them [i.e. you left them, did not think deeply in them, and you turned away from them], and so this Day, you will be neglected [in the Hell-fire, away from Allah’s Mercy].” [Surah Taha 123-126]

Ignorance is the cause of turning away from the remembrance of Allah, thus the person wanders blindly in the darkness of ignorance, so his final destination, end and abode is that which Allah [The Blessed and Exalted] stated in this noble verse, that he will be raised up blind, so he will say, “Why have you raised me up blind?” Allah will say to him, “Like this, Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected [in the Hell-fire, away from Allah’s Mercy].

[An Excerpt from Marhaban Yaa Talib Al-Ilm 17]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [65 of 80]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Monotheism - Tawheed, Purification of The Soul.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلْمَلَٰٓئِكَةُ وَأُو۟لُوا۟ ٱلْعِلْمِ قَآئِمًۢا بِٱلْقِسْطِ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All Mighty, the All-Wise. [Aal Imran. 18]

When it is the case that Allah – The Lord of The Universe, The Owner and Master of the Entire Existence, The Only One Worthy of Worship- bears witness that He alone has the right to be worshipped; [likewise] the honourable and noble Angels, and the people of knowledge those firmly grounded in knowledge- bear witness that there is no deity worthy of worship except Allaah, then it does not matter who opposes this affair and it does not matter who opposes these witnesses.

[An Excerpt from Marhaban Yaa Talib Al-Ilm page 14]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [64 of 80]

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Monotheism - Tawheed, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

I wish read some of the verses that convey Allah’s Greatness and Exaltedness – that indeed He is the master and Lord of of this universe, and the One in control of it; therefore, He alone has the right to be worshipped and the religion (i.e. worship, obedience) should be sincerely devoted to Him alone. We are not able to express this affair, but we shall take from the verses of the Qur’aan that shows the Greatness of our Lord – The Exalted and The Most Great; the only one worthy of worship, the one worthy that one humbles and submits himself to Him, and that we feel shy in His presence. Allaah [The Blessed and Exalted] said:

عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ
سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ
لَهُۥ مُعَقِّبَٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ
هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
لَهُۥ دَعْوَةُ ٱلْحَقِّ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦ وَمَا دُعَآءُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْءَاصَالِ

All-Knower of the unseen and the seen, the Most Great, the Most High. It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allah. Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector. It is He who shows you the lightning, as a fear (for travellers) and as a hope (for those who wait for rain). And it is He Who brings up (or originates) the clouds, heavy (with water). And Ar-Ra’d (thunder) glorifies and praises Him, and so do the angels because of His Awe, He sends the thunderbolts, and therewith He strikes whom He wills, yet they (disbelievers) dispute about Allah. And He is Mighty in strength and Severe in punishment. For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons. [Al-Rad 9-15]

We stop here with fear in the presence of Allah’s Greatness, which has been clearly shown in these verses. Allaah is The Most Great, The Exalted, The Knower of everything and nothing is hidden from Him. Nothing can stand in front of what He wills, and everything in the heavens, the earth and the angels surrender to Him. I am not able to express this affair (i.e. in the manner it deserves). [Majmu 1/21]

Secrets of the hearts

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul.

In The Name of Allah, The Most Merciful, The Bestower of Mercy

Allah (The Most High) said: [يَوْمَ تُبْلَى السَّرَائِرُ – The Day when all the secrets (deeds, prayers, fasting, etc.) will be examined (as to their truth)]. [86:9]

Imam As-Sadi, may Allah have mercy upon him, said: Meaning, the secrets of the hearts will be examined. The good and evil that used to be in the hearts will be manifested on the faces (of the people).  Allah (The Most High) said: [يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ – On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black].

In this worldly life, many matters are concealed and are not manifested to the people, but on the day of judgement, the righteousness of the righteous (ones) and the immorality (or wickedness) of the wicked (ones) will be manifested and the matters will be made public. [1]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allah! I ask You for well-being in this life and the Hereafter. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me.

This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the worldly life and the Hereafter. Nothing can be equal to wellbeing, for whoever is granted well-being then indeed he has received his complete share of good. Seeking [العَفْوَ -pardon] necessitates that one is forgiven his sins and they are wiped away. As for [العافِيَـةَ – Well-being], it is safety Allaah bestows on a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins. So, the Messenger [sallal laahu alayhi wasallam] asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth.

Well-being in one’s religion is protection against everything that will bring dishonour [or disgrace] to one’s religion or deprive him of it.

Well-being in the worldly is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments.

Well-being in the Hereafter is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Well-being in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…

[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allaah! Conceal my faults, shortcomings etc [ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me].

[اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي – O Allah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him. [2]

[1] Taysir Al-Karim Ar-Rahman Fee Tafsir Kalam Al-Mannan

[2] An Excerpt from Fiqh Al-Ad’iyah Wal Afkaar 3/32-33

How to approach the month of Ramadan – By Imam Abdul Aziz Bin Baz

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Fasting, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Ramadhan, Repentance, Scholars of Islam, Worship - 'Ibaadah'.

In The name of Allah, The Most Merciful, The Bestower of Mercy.

The Imam, may Allah have mercy upon him, stated:

My advice to all Muslims is to fear Allah, the Exalted, and to welcome their blessed month with sincere repentance, pursue understanding in their religion and learn the rulings of fasting and their prayers. This is because the Prophet, peace and blessings of Allah be upon him stated, “Whomever Allah wishes good for, He grants them understanding in religion.”

The Prophet, peace and blessings of Allah be upon him, said: “When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained”.

The Prophet, peace and blessings of Allah be upon him, said: On the first night of Ramadan, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained. A caller says: “O seeker of good, come forth; and O seeker of evil, refrain.” And Allah has those whom He frees from the Fire, and this occurs every night.

The Prophet, peace and blessings of Allah be upon him, said: Whoever fasts during Ramadan with Iman and seeking reward will have their previous (minor) sins forgiven. Whoever engage in prayer during Ramadan with Iman and seeking reward will have their previous (minor) sins forgiven. Whoever stands in prayer on the Night of Decree (Laylatul Qadr) with Iman and seeking reward will have their previous (minor) sins forgiven”.

The Prophet, peace and blessings of Allah be upon him, said that Allah, The Exalted, said: “Every deed of the child of Adam is for them, with a good deed rewarded tenfold up to seven hundred times, except for fasting, which is for Me, and I will reward it. The person abandons their desires, food, and drink for My sake. The fasting person experiences two joys: one at the time of breaking the fast and another when meeting their Lord. The scent of a fasting person’s mouth is more pleasant to Allah than the scent of musk.”

The Prophet, peace and blessings of Allah be upon him, said: “If someone insults you or wants to fight you, respond by saying, “I am a person who is fasting.”

He, peace and blessings of Allah be upon him, said: Whoever does not refrain from false speech and acting upon it, and ignorant behaviour, Allah has no need for him to abandon his food and drink.”

The advice for all Muslims is that they fear Allah, safeguard their fasts, and protect it from all types of sin. It is legislated for them to strive for goodness and to compete in acts of obedience, such as giving charity, increase in Qur’an recitation, the utterance of Subhaanallaah, Laa Ilaha illal lah, Allahu Akbar, and seeking forgiveness, as this is the month of the Quran.

Allah said: [شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ – The month of Ramadan (is the month in which) the Qur’an was revealed. [Al-Baqarah 185]

It is legislated for the believers to diligently engage in the recitation of the Quran. It is recommended for both men and women to increase their reading of the Quran both day and night. Each letter recited earns a reward, with each good deed multiplied tenfold, as reported from the Prophet, peace and blessings of Allah be upon him. Also, being cautious of sins and acts of disobedience, while enjoining truth on one another, offering mutual advice, enjoining what is good and forbidding evil.

It is a great month during which good deeds are multiplied, but also sins are considered greater within it than other months. It is obligated to a believer to strive diligently to fulfil what Allah has commanded and be cautious of what Allah has prohibited. One’s focus during Ramadan should increase and become greater, as well as the fact that it is legislated for the believer to engage earnestly in good deeds, such of charity, visiting the sick, attending funerals, maintaining family ties, and increasing the recitation of the Quran, remembrance of Allah, the utterance of Subhaanallaah, Laa Ilaha illal lah, seeking forgiveness, making du’a and other good actions, while hoping for Allah’s reward and fearing His punishment.

We ask Allah to grant success to Muslims in all that pleases Him. We ask Allah to enable us and all Muslims to observe fasting and engage in prayer with Iman and hoping for reward. We ask Allah to grant us, and all Muslims everywhere, understanding of the religion and to adhere to it steadfastly, as well as safeguarded from the causes of His anger and punishment.

I ask Him to grant success to all leaders of the Muslims and all Muslim rulers, guide them, improve their circumstances, and enable them to judge by Allah’s Sharia in all their affairs, in their worship, actions, and all matters concerning them. We ask Allah to grant them this success, in accordance with His statement:

وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ

And judge between them by what Allah has revealed. (Al-Ma’idah 49)

Allah said:
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا

But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [An-Nisa 65]

Allah said:
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [An-Nisa 59]

Allah said:

قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ

Say: “Obey Allah, and obey the Messenger”. [An-Nur 54]

Allah said:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

Whatever the Messenger gives you, take it; and whatever he prohibits you, keep away from it. [Al-Hashr 7]

This is what is obligated to all Muslims and their leaders. It is obligated to the leaders of the Muslims, their scholars, and the general populace, to fear Allah, adhere obediently to Allah’s Shariah, and judge by Allah’s Shariah among themselves. This is because the Shariah is the thing through which upright rectification, guidance, and a praiseworthy outcome (will be attained), as well as Allah’s Pleasure; through it is attained the truth that Allah has ordained and caution against injustice. [Footnote a]

We ask Allah to grant success, guidance, upright intention and action to everyone. May peace and blessings be upon our Prophet Muhammad, as well as his family and companions. [Majmu Fatawa 15/50]

——————————–

Footnote a:

Imam Al-Barbahaaree on the Manhaj of Dealing With the Rulers

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160002&pfriend=

The Obligation of Hearing and Obeying the Muslim Rulers
https://www.salafisounds.com/lesson-44-the-aqidah-ibn-abdil-wahhab/

Closing the Door of Rebellion Against the Ruler

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

A Treatise on Ruling by Other than What Allaah has Revealed – By Shaikh `Abdus-Salam al-Burjis – may Allah have mercy upon him

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&articlePages=6

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [59 of 80]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Featured, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Rectify your hearts, thus, your tongues and limbs will be upright. Concern must be given to rectification of the hearts by adhering to truthfulness, sincerity, and repentance; concern must be given to “Muraqabatullah”[(a)], being cautious of showoff, envy, malice, and what corrupts the heart. [1]

[a] Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Muraqabatullah” refers to the continuous awareness of a servant of Allah with certainty that Allah, Glorified be He and free is He from all imperfections, is fully aware of both their outward actions and inner thoughts. The persistence of this knowledge and conviction constitutes true Muraqabah. It is the result of the (individual’s) knowledge that Allah is ever-watchful over them, sees and hears them, fully knows about their deeds at all times and in every moment. [2]

[1] Maratib Al-Hidaya Mafasid Al-Kadhib 36

[2] Madarij As-Salikin 2/1489

Attentive Muslim educators aware of cultural crusader’s goal expressed through language and ideas

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

One of the general fundamental principles (in Islam) is to know that words are two types- words that are mentioned in the Qur’an and Sunnah, and it is obligated to every believer to affirm them- affirm what Allah and His Messenger have affirmed, and negate what Allah and His Messenger have negated. The words affirmed by Allah is truth and the ones Allah negated are (negated) in truth because Allah speaks the truth and guides to the straight path. The words of the divine Islamic legislation are sanctified and it is part of perfection in knowledge that one seeks after the (sound meanings) which the Messenger, peace and blessings of Allah be upon him, intended by them, in order to affirm what he affirmed and negate the meanings he negated, because obligated to us to believe and bear witness to everything he has stated and follow him in everything he has commanded. As for the words that are neither found in the Qur’an and Sunnah nor did the pious predecessors hold a consensus regarding whether they are negated or affirmed, it is not incumbent on anyone to agree with the one who negates or affirms them until its intended meaning is explained. If its intended meaning agrees with the (creed, revelation, commands, prohibitions etc) conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition, it is rejected. [1]

Al-Allamah Salih al-Fawzan, may Allah have preserve him, said:

Indeed, Allah created (Jinn and humankind) and gave them an innate disposition to recognise Tawhid, obey Him and worship Him alone; but they differed – some of them believed and others disbelieved. Allah said: [هُوَ ٱلَّذِى خَلَقَكُمۡ فَمِنكُمۡ ڪَافِرٌ۬ وَمِنكُم مُّؤۡمِنٌ۬‌ۚ – He it is Who created you, then some of you are disbelievers and some of you are believers].

Allah wishes belief and well-being for them, but shaytan and the callers to evil wish disbelief and evil for them. Allah [The Exalted] said:

يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَہۡدِيَڪُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِڪُمۡ وَيَتُوبَ عَلَيۡكُمۡ‌ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ۬
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡڪُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّہَوَٲتِ أَن تَمِيلُواْ مَيۡلاً عَظِيمً۬ا

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise. Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Due to this, Allah sent the Messengers, revealed the Books and established His proofs, thus, there are those amongst humankind who accept the truth and embrace faith by choice, and there are those who reject the truth and embrace disbelief by choice. Indeed, Allah has laid down the differences between the believers and unbelievers in this life and the next, and He forbade that the two groups are made equal. Allah [Glorified be He and free is He from all imperfections] has set out recompense and judgment for each of the two groups in this life and the next. He has given a distinguished name to every group, such as [Mumin – believer], [Kaafir- disbeliver], [Barrun- upright/righteous one], [Faajir – evildoer], [Mushrik- Polytheist], [Muwahhid- Monotheist], [Faasiq- sinner], [Munaafiq- hypocrite], [Mutee’un – an obedient one] and [Aasee- a disobedient one]. And He [Glorified be He and free is He from all imperfections] forbade that equality is made between these differing names and attitudes. Allah said:

[أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ – Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds].

Allah said: [ أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِينَ فِى ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ كَٱلۡفُجَّارِ – Shall We treat those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall We treat the pious ones, as the Fujjaar (criminals, disbelievers, wicked, etc)- Meaning, we have not made them equal because that does not befit Allah’s Justice.

Should we abandon the words (Kufr, Shirk, Kuffaar and Mushrikeen) found in the Qur’an, the Sunnah and the Books of Islamic creed? This will be a violation of the Book and the Sunnah, and an opposition to Allaah and His Messenger. By changing the real meanings of the Shariah terms, we will be from those who distort the Book of their Lord and the Sunnah of their Messenger. Then what defence can be given for (such a crime)? Is it to please the unbelievers?! The unbelievers will never be pleased with us until we abandon our religion. Allah [The Exalted] said:

[وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ – Never will the Yahood nor the Nasaaraa be pleased with you [O Muhammad Peace be upon him] till you follow their religion].

Allah said: [ وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءً۬‌ۖ – They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another)].

If the intention of those who call for the substitution of the Shariah terminologies is to show gentleness to the unbelievers and to have good dealings with them, then this cannot be (done) by changing such Shariah terminologies; rather it can only be (done) through what Allah has legislated regarding their affair. This comprises of the following affairs:

To invite them to Islam – the religion Allah has ordained for all of humankind. Allah said:

[ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ – Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. Therefore, we invite them (to Islam) for their rectification and happiness in this life and the next.

To make peace with them if they seek that. Allah said:

[وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower].

Similarly, to make peace with them if the Muslims are in need of making peace, and when there is an overriding benefit for the Muslims in making peace, just as the Prophet [peace and blessings of Allah be upon him] made peace with the unbelievers at Hudaibiyyah. And by virtue of peace, diplomacy is (established) between them and the Muslims.

Not to be hostile towards them without due right. Allah said:

[وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْ‌ۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ – And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah].

To behave well towards those of them who behave well towards the Muslims- those who neither kill nor drive Muslims out of their homes. Allah said:

[لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity].

To have permissible beneficial dealings with them; in trade, exchange of beneficial information and utilization of the worldly sciences, and things that are of benefit in our lives.

To fulfil contacts made with them, and to honour the blood, wealth and rights of the Mu’ahideen (i.e. those non-Muslims who have a treaty with the Muslims) because it is binding upon them to (fulfil their covenants with the Muslims) and the Muslims are to (fulfil their covenants with them). Allah said: [فَمَا ٱسۡتَقَـٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡ‌ۚ – So long, as they are true to you, stand you true to them].

And the ones forbidden to be killed are the Muslim and the Mu’ahid [i.e. the non-Muslim who has a treaty with the Muslims]. And indeed the Prophet said about the killing of a Mu’ahid, “Whoever kills a Mu’ahid will not even smell the fragrance of paradise and its fragrance can be smelled from the distance of forty years away”. [Bukhari: No: 3166]

And whoever kills a Mu’ahid by mistake, it is as if he has killed a Muslim by mistake. He must pay blood money as expiation. Allah said: [وَإِن ڪَانَ مِن قَوۡمِۭ بَيۡنَڪُمۡ وَبَيۡنَهُم مِّيثَـٰقٌ۬ فَدِيَةٌ۬ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٍ۬ مُّؤۡمِنَةٍ۬‌ۖ – And if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money – Diya) must be paid to his family, and a believing slave must be freed]. [Footnote a]

Finally, I advise these ones [those who called for a change of the Shariah terminologies] to repent to Allah. They should not enter into an affair which they have neither mastered nor is it [something] they have specialized in, because that would be tantamount to speaking about Allah without knowledge. Indeed, Allah stated: [وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ – And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.

Allah said:

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins, every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.

Allah placed speaking about Him without knowledge at a level above shirk due to its seriousness. And if it the case that these ones are aware of the subject matter regarding specialist knowledge and that a person cannot enter into that which is not his domain, just as one does not enter into the affair of medicine because it is not his domain, then why do they enter into the affairs of the sharee’ah, rather they enter into the most serious affairs of the sharee’ah, and that is the subject matter of creed, even though it is something they are not specialised in. I do not desire anything from this [speech] except to give advice and clarification. [2]

Language is a significant blessing from Allah; consequently, Muslims should not permit anyone to misuse it in order to distort the beliefs and thoughts of the Ummah.

Allah, as He said:
وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.[Surah Ar-Rum. Ayah 22]

Truly, the Qur’an provides a clear illustration of righteous individuals who were granted authority by Allah in both the East and the West, benefiting His slaves, like Dhul Qar’nayn [peace be upon him]. They stood in stark contrast to those who, in their cruel and heartless actions, inflicted untold suffering upon their fellow beings in the vast lands of Africa and beyond, for an agonizing span of four centuries. Even today, these oppressors shamelessly exploit and subjugate their victims through unjust and inhumane post-colonial agreements. Allah says about Dhul-Qarnayn:

ثُمَّ أَتۡبَعَ سَبَبًا
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمً۬ا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلاً۬

Then he (Dhul-Qarnayn) followed (another) way, until he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. [Al-Kahf. 92-93]

Imam As-Sadi [may Allah have mercy upon him] said: They could not understand due to their foreign language, their foreign way of comprehending, and the manner in which their hearts perceived matters. Nevertheless, Allah granted Dhul-Qarnayn [peace be upon him] the means to the knowledge through which he comprehended the language of these people and facilitated communication between them. Consequently, they complained to him regarding the harm perpetrated by Gog and Magog, two big nations descended from Adam [peace be upon him]. Allah said:

قَالُواْ يَـٰذَا ٱلۡقَرۡنَيۡنِ إِنَّ يَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِى ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدًّ۬ا
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيۡرٌ۬ فَأَعِينُونِى بِقُوَّةٍ أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَہُمۡ رَدۡمًا
ءَاتُونِى زُبَرَ ٱلۡحَدِيدِ‌ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْ‌ۖ حَتَّىٰٓ إِذَا جَعَلَهُ ۥ نَارً۬ا قَالَ ءَاتُونِىٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرً۬ا
فَمَا ٱسۡطَـٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَـٰعُواْ لَهُ ۥ نَقۡبً۬ا
قَالَ هَـٰذَا رَحۡمَةٌ۬ مِّن رَّبِّى‌ۖ فَإِذَا جَآءَ وَعۡدُ رَبِّى جَعَلَهُ ۥ دَكَّآءَ‌ۖ وَكَانَ وَعۡدُ رَبِّى حَقًّ۬ا

They said, “O Dhul-Qarnayn! Indeed, Gog and Magog [Yajuj and Majuj] are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?” He said, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them. Bring me blocks of iron!” Then, when he had filled up the gap between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it”. And so they could neither scale nor tunnel through it. He said, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true”. [Surah Al-Kahf. 92-98] [3]

Behold the illustration of how those exceptional individuals harnessed their talents for the betterment of society, instead of resorting to savagery, theft, pillaging, killing, and degradation. This stands in sharp opposition to the savagery exhibited by the French colonisers, who were notorious for their extreme cruelty, exploitation, and injustice during the periods of conquests and domination. Those seeking information on this topic will discover a plethora of resources available. In recent times, following the decision of certain former Muslim colonies to remove French as their official language, a language that was imposed upon them by their colonial predecessors as a means to indoctrinate and wage an ideological battle against Muslims, some French academics have displayed fits of anger and frustration. It is possible that they feared the unraveling of one of the schemes devised by their monarch, Louis IX. In 1250, this monarch was taken captive during his participation in a crusade against the Egyptian Muslims. After a substantial ransom was paid, he was eventually released from imprisonment. Nevertheless, during his time in confinement, he utilised his time to devise plans against Islam and its followers. These schemes included the substitution of the physical conflict between Christians in the Western world and Muslims with a battle of ideologies and cultural dominance. Additionally, he aimed to equip the West with the means to undermine the beliefs of Muslims and tarnish Islam’s image in the world. [4]

As educators, it is an arduous task to combat this ideological onslaught, especially when the deceivers manipulate language—employing words and phrases that can embody both truth and falsehood, or terms that carry specific meanings yet are wielded without clarity, independence, or precision. In instances where a single term may convey multiple interpretations, they exploit this ambiguity for their own ends. Similarly, two words may share partial meanings, yet they deliberately obscure the more distinct realities that would otherwise delineate truth from falsehood. Furthermore, in circumstances where a term transforms alongside the traditions and bad behaviour of society, a new challenge may emerge when those very words, which once represented no harm, become associated with meanings and behaviour that the Creator does not permit.

One of the most formidable challenge we encounter as educators in the realm of some social sciences, particularly those encompassing both virtue and vice, lies in the nuanced terms shaped by contextual interpretations. These terms, susceptible to manipulation by those with ulterior motives, can be wielded to convey a multitude of meanings – upright and corrupt. Such individuals endeavour to compel educators to embrace all interpretations concurrently, a notion that starkly contradicts the foundational principle of accurate designation rooted in the texts of the Qur’an and the Sunnah. In this sacred framework, each meaning is meticulously assigned a distinct designation, accompanied by its commendable and condemnable attributes as delineated by divine legislation. However, any attempt to do so is labelled intolerance.

There is no doubt that upright Muslim educators have encountered pivotal events during the past 400 years, which significantly shaped the emergence of some upright reformers. Throughout this period, they have observed a deliberate attempt – by French neocolonialists to maintain the agenda of severing the ties of Muslim identity by systematically erasing its religious and cultural heritage that aligns with Islamic tenets, all orchestrated through an educational framework tailored to serve un-Islamic goals. Consequently, those who have been educated under this paradigm have experienced a troubling stagnation and a notable cultural decline, particularly in the fields of education and pedagogy. This decline stands in stark contrast to a rich educational discourse rooted in sound beliefs and the enduring principles of Shariah.

However, the scholars of Ahlus Sunnah, throughout the ages, have consistently acknowledged the imperative of countering the detrimental effects of this phenomenon and the spread of un-Islamic ideas. They have championed educational reform and the refinement of pedagogical practices, alongside advocating for both religious and societal transformation. Drawing upon the rich tapestry of Islamic intellectual heritage, these scholars have utilised the Islamic educational legacy as a beacon for future advancement. Their efforts have borne remarkable fruit, exemplified by figures such as Shaikh Al-Islam, Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, who called for a revival of authentic beliefs and the methodology of the righteous predecessors—principles that once served as the bedrock of strength and progress. Furthermore, the role of the family in this educational paradigm is paramount, wielding the authority and legitimacy to shape the psychological, emotional, and cognitive development of the child. The child is viewed as the cornerstone of the Islamic civilizational endeavor, grounded in emotional values that reflect sound beliefs, adherence to the Sunnah, intellectual freedom within the parameters of the infallible Shariah, and a profound sense of responsibility. These values were vital in molding our social consciousness and safeguarding our Islamic identity, principles, and sacred tenets. Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

The rectification of every nation and its (upright) ascendancy is tied to the soundness of its creed and views; therefore, due to this reason, the Message of the Prophets, peace be upon them, was convyed to rectify the creed [of the people]. Thus, the first thing every Messenger said to his people [was]: [ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ- Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Surah Al-A’raaf’ Aayah 59]

[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [Surah An-Nahl’ Aayah 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not to associate anything as a partner with Him, just as [Allah (The Most High)] said: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ -And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [Adh-Dhaariyaat. 56] [5]

Consequently, the absence of a clearly articulated educational policy rooted in the principles of the righteous predecessors precludes any possibility of change, advancement, or societal well-being. There is, therefore, a persistent demand for a comprehensive reform of the education system, emphasizing the need to adapt to contemporary developments while consistently implementing measures that uphold sound beliefs and fidelity to the authentic Sunnah. This does not imply a rejection of modern methods aimed at improving performance and ensuring convenience.

In conclusion, it is imperative to recognize that the guidance of a principled educator is essential for achieving a harmonious agreement on the development of cohesive reform initiatives, firmly anchored in an authentic Islamic paradigm. This approach must also be adaptable enough to address the nuanced, contemporary challenges posed by non-Islamic cultural influences, all while embracing the advantages offered by scientific and technological progress. Neglecting the Islamic sciences in favour of the worldly sciences will not liberate us from the intellectual domination that persists in numerous Muslim regions. As Imam As-Sadi, may Allah’s mercy be upon him, wisely articulated:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is the rectifier of the creeds and manners- the thing that cultivates the thoughts , urges towards virtuousness and prevents from depravity. The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allaah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islaam.

Therefore, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allaah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [6]

He also said: Industrialisation and modern inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of religion and Iman, it became a great harm from two angles: Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the deen, virtuous manners and the [other] beneficial affairs in this life and the next. Secondly: When these inventions are devoid of Deen, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one misrable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc] [7]

The conscientious educator is acutely aware that the cultural setbacks experienced by certain Muslim nations have caused numerous young Muslim teachers to stray from the robust principles that could restore the Islamic educational framework to its illustrious past. While it is frequently asserted that colonialism has unleashed a multitude of ills, the teacher who remains in denial must recognize that the true challenge lies in the deviation from the teachings of the righteous predecessors. As Imam Malik, may Allah bestow His mercy upon him, wisely articulated: “The latter part of this Ummah [i.e. those who will come after the pious predecessors] will not be rectified except by way of that which rectified it’s earlier part.’’  [8]

Nevertheless, in addition to the ongoing appeal for a revival of the principles established by the righteous predecessors in all facets of life, and despite the resistance encountered from both some non-Muslims and uninformed Muslims, reformers will arise every century. The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [9]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [10]

And Allah knows best

—————————————

Footnote a:

Living With non-Muslims in the West with fine conduct- By Shaikh Abu Khadeejah [may Allaah preserve him]:

Living With Non-Muslims In The West: With Fine Conduct

Informing The Authorities of Terrorist Plots – By Shaikh Abu Khadeejah [may Allaah preserve him]:

Informing the Authorities of Terrorist Plots—By Ustaadh Abu Khadeejah (may Allaah preserve him)

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property
http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies.

[1] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17

[2] An Excerpt from Al-Bayan Li-Akhta’i Ba’dil Kuttaab. 2/177-180

[3] An Excerpt From Tafseer As-Sadi

[4] خطة لويس التاسع – page 6

[5] An Excerpt from ‘Muhaadaraat Fil Aqeedah Wad-Da’wah’ 1/7

[6] Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen 49-50

[7] Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen. 45-46]

[8] Al-Itisaam of Imaam Shaatibee 1/28]

[9] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[10] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

 

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [56 of 80]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

By Allah, jurisprudence, or other than it will have no value if we neglect the (sound) creed. If we neglect Tawhid and fall into Shirk, no knowledge will ever hold any benefit, even if we memorise the Qur’an, the hadith, and the books of jurisprudence, while falling into the darkness of Shirk, we’ll have no value and will never benefit from this knowledge.

Marhaban Yaa Talib Al-Ilm 111

A peril that calls for constant awareness in all undertakings

Written by abumuaawiyah on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

We ask Allah:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, upon Whom everything depends! By Your Mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Silsilah As-Saheehah Number 227]

Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said, “Hasten towards good deeds, because there will be trials which would be like a part of a dark night, wherein a man wakes up as a believer and becomes a disbeliever by night or he begins the night as a believer and wakes up as a disbeliever, and a man would sell his religion for a portion of the worldly life”. [Muslim 118]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This is proof (to show that) the worldly life is one of the trials- the Zahratud Dunyaa (adornments of the worldly life) and Zinaatud Dunya (things of the worldly life such as food, drinks, transportation, mansions, castles, status etc)- thus a person abandons his religion. A person might be captured by desire and love of the worldly things, thus he abandons his religion due to it. Allah warned us against the worldly life, its adornment and being deceived by it, instead we take from the worldly life that which is sufficient in obedience to Allah. As for just going along and being forgetful of the Afterlife, this is destruction itself”. (1)

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

A believer hastens towards (good) deeds. He is cautious because he might be afflicted with sudden death and an illness that destroys his strength, thus he is unable to perform good deeds. He might be afflicted by infirm old age and other things. Therefore, it is obligated to a person to make good use of his life, health and mind through righteous deeds before he is prevented from doing that – sometimes due to sickness and other than it; sometimes due to covetousness, love of the worldly things and preferring it over the Hereafter, and its beautification by the enemies of Allah, the callers to unbelief and misguidance. (2)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him, said:

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihad and a (successful) life cannot be established except through this knowledge. However, it is obligated to us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. [Abu Dawud. Number 3664]

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. It may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allah -neither legislated nor permitted by Allah, thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allah) for myself and for you from these blameworthy traits – a person possesses knowledge and does not act upon it, thus, he is either included (amongst those mentioned in this) verse or some of it applies to him. May Allah protect us and you, for indeed the Messenger, peace and blessings of Allah be upon him, informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth (in charity).

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said: “I used to hold that the hadith requires a Niyyah [i.e. sincere intention for seeking knowledge of hadith], but then I realised that every hadeeth requires a (sincere) intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah [The Blessed and Exalted]? Do you desire that it is said, “He is a scholar; he is intelligent, he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allah and to fulfil the responsibility you carry. (3)

Imam Ibn Rajab, may Allah have mercy upon him, said:

Eagerness for high status is two types: the first is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the good of the afterlife, its nobility, honour and elevated station. Allah [The Most High] said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [Al-Qasas. 83]

The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption. This is because knowledge, deeds and Zuhd are (matters) through which one seeks what Allah (has prepared for His slaves) of high station and everlasting bliss (in the afterlife)- a means to drawing close to Him and to receive His favours. Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said, “Knowledge has more virtue because it is for the (purpose) of attaining fear of Allah, but if not, it is just like all other things”. (4)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of himself, even if it is falsehood, becomes angered by a statement that contains a rebuke against him, even if it is truth. The believer (i.e. the one with strong Iman and a more perfect fear of Allah) is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. (5)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] spoke about repelling the harm that maybe attributed to knowledge due to behaviour of some people who seek it for other than its true aim; then he said: “Like the one who learns for the sake of wealth or status. The aim behind the religious sciences is not to earn; rather it is for the purpose of acquainting oneself with realities and rectify one’s behaviour. The one who seeks Islamic knowledge for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars who resided in the lands beyond the river (a) revealed and spoke about it when they learned about the construction of schools in Baghdad; so they established gatherings of reminder regarding knowledge and said, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. And when a wage (or monetary gain) is attached to it, the ignoble (or despicable) and lazy one will approach it, and thus becomes a reason for his elevation, and from here the sciences of wisdom are abandoned, even though they are self-evident in their nobility”. (6)

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (7)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim. 2720] [8]

(a) Beyond the river: It means the area of modern-day eastern Uzbekistan, western Tajikistan, parts of southern Kazakhstan, parts of Turkmenistan and southern Kyrgyzstan.

[1] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. 11-12

[2] Majmu Al-Fataawaa. 25/107]

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 53-55

[4] An Excerpt from “Two Hungry Wolves Let Loose Amongst a Flock of Sheep. Pages 29 onwards]

[5] Majmoo Al-Fataawaa: 10/600]

[6] An Excerpt from Abjadul Uloom. Vol 1. page 77-78. Dar Kotob Al-Ilmiyyah. 1st Edition 1420 (1999)]

[7]https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawah.uk/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/