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Worship and the two types of hearts during Fitna

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', 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.

Maqil Bin Yasar, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Worship during Al-Harj is like emigrating to me”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said:

The intent behind Al-Harj in this Hadith is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, disarray etc]. The reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except individuals. [2]

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

The intent behind Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. This is because many people are diverted from worship due to this state of confusion. Also killing and blood shed occurs during this state of affairs. Allah’s Messenger, peace and blessings of Allah be upon him, urges a person to engage in worship during the time of fitan because the majority of the people are diverted from worship. The one who busies himself with worship is like one who has migrated to Allah’s Messenger, peace and blessings of Allah be upon him. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols]. [Al-Muddathir. 5]

The one who engages in worship during times of fitan and it does not divert him from worship has the reward of one who migrated to Allah’s Messenger, peace and blessings of Allah be upon him, because a Muhaajir [emigrant] leaves his country and flees to Allah’s Messenger in order to safeguard his religion. This took place in the early Islamic era – during the era of the Messenger. So, the word Hijrah [migration] in the Islamic legislation means to leave the land of kufr and settle in the land of Iman in order to safeguard one’s religion.

The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allah’s Messenger said: “A (true) Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allah has forbidden”.[a] Therefore, he is a Muhaajir because he abandons what Allah has forbidden and fulfils what Allah has commanded. This Hadith urges a person to engage in worship during times of fitna because Fitna diverts people from worship except the one whom Allah blesses with the ability to abandon Fitna and engages in worship.

However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. This is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihad [striving in the path of Allah] and Inkarul Munkar [i.e. the virtuous act of rejecting evil]. [3]

Al-Allaamah Rabee bin Hadi Al-Mad’khali, may Allah have mercy upon him,  stated:

Let us increase in obedience to (Allah). Let us be mindful of Shubuhaat and Shahawaat, for indeed the Fitan will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported from Allah’s Messenger, peace and blessings of Allah be upon him, who said, “The Fitan will be exposed to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. [Sahih Muslim. Number 144]

The first type of heart: “Pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure”. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness:

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. [Ibrahim 27]

Allah bestows His favour upon them by granting them firmness, thus, they are not harmed regardless of the greatness of the Fitan. Let me strike a similitude: I say, indeed amongst the people in the midst of these Fitan – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts is like the firm mountains. Allah keeps them away from the Fitan and makes them firm, so they are not harmed. However, other people are like the trees that are moved -by the wind – to the right and the left until they finally fall. Others are like feathers and the Henna leaves- flying along with the Fitan when little Fitna occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described as “Black and dusty like a worn-out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in Fitnah. He agrees with it and does not reject it, so the Fitnah enters him gradually until his heart is worn out and thus becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, this, regardless of the amount of water, butter fat and other things one attempts to pour into it, it will not accept anything. Indeed, we have often experienced the affair of this category of people – whose hearts are worn out – and regardless the of proofs and pieces of evidence- from the Qur’an and Sunnah – presented to nullify their falsehood, they do not accept that from you. This has to be the case because indeed Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel- a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it- not because it is the truth, but rather only because it agrees with his desires. This is similar to the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger], for they know the truth, but wage war against it – accepting what agrees with their desires and rejecting what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn-out, thus, they reach this state that has been described by Allah’s Messenger.

It is as if we are witnessing this matter whilst Allah’s Messenger describes these people -in our presence- and we can see their deeds and dishonourable stances. [4]

We ask Allah after Tashahud and before tasleem:

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).

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

We ask Allah in general:

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 Number: 2720]

O Allaah! Rectify My Religion For Me, Which The Safeguard of My Affairs – [A Tremendous Supplication]

[1] Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]

[2] Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]

[a] Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]

[3] https://youtu.be/-HxAEXdPD-M?si=tk1PPPvtR57pA4QR

[4] An Excerpt from Marhaban Yaa Talib Al-Ilm. pages 206-208

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [96]

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

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

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is well-known that Malik, may Allah have mercy upon him, disliked that the supplicant says: ‘ياسيدي سيدي’. He said, “Say as the prophets said: ‘يارب يارب ياكريم’. He also disliked that it is said: ‘ياحنان يامنان’ as this is not reported from him.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon hi, briefly commented:

As for al-Mannān, it has been reported in the hadith whose wording is:

اللهم إني أسألك بأن لك الحمد لا إله إلا أنت المنان بديع السماوات والأرض ياذا الجلال والإكرام ياحي ياقيوم

O Allah! I ask You by virtue of the fact that all praise is due to You; none has the right to be worshiped but You alone, al-Mannān (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them), (1) the Originator of the heavens and the earth, the Possessor of Majesty and Honour.

This narration was reported by Abu Dawood in the (Book) of Prayer Hadith (1495), by Al-Tirmidhi in the (Book) of supplications Hadith (3544), by Al-Nasa’i, Hadith (1300), and by Ibn Majah in the (Book) of supplications Hadith (3858). All of these are transmitted through various chains from Anas, and their collective authenticity supports the narration. Al-Albani declared it authentic; see: Sahih Abu Dawood, number (1325). As for al-Ḥannān, it was narrated by Al-Tabarani in Al-Awsat with a weak chain. See: Majma’ Al-Bahrain, Hadith (4639). The statement: “It is not reported” means that it is not reported in this manner. [paraphrased]

https://rabee.net/benefits/%d9%87%d9%84-%d8%ab%d8%a8%d8%aa-%d8%a7%d8%b3%d9%85-%d8%a7%d9%84%d9%85%d9%86%d8%a7%d9%86-%d9%88%d8%a7%d9%84%d8%ad%d9%86%d8%a7%d9%86-%d9%84%d9%84%d9%87-%d8%aa%d8%b9%d8%a7%d9%84%d9%89%d8%9f/

(1) al-Mannān: (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them). [Translated by Shaikh Abu Talhah dawud Burbank, may Allah have mercy upon him and his wife]

A brief dialogue with the African Muslim regarding Pan-Africanism

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

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

Tawhid – The Original Religion of Humankind

Allah, The Most High, stated:

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

And I did not create the jinns and humans except to worship Me. I desire not from them any provision, and nor do I desire that they feed Me. (On the contrary), it is Allāh who is the Great Provider, the possessor of mighty strength. [Adh-Dhariyat 56-58] [1]

Allah said:

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

And verily, We have sent among every nation a Messenger (saying): Worship Allah (Alone), and avoid (or keep away from) from all false deities, i.e. do not worship anything besides Allah. ” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [An-Nahl. 36]

Allah said:

كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. [Al-Baqarah. 213]

Allah said:

وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

Mankind were but one community (i.e. on one religion – Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed]. [Yunus. 19]

Ibn Abbas, may Allah be pleased with him and his father, said:

Between Nuh and Adam, all of them used to be upon the true path [worshipping Allah alone], then they differed and started worshipping idols, false deities and images, then Allah sent Messengers with clear proofs and evidences. [2]

Shirk first started amongst the people of Nuh when they exaggerated (the status) of the righteous people and turned away from the call of their Prophet [Nuh] out of pride. They said: “You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr”. [Nuh. Ayah 23]

Imam Al-Bukhari, may Allah have mercy upon him, said:

It has been narrated from Ibn Abbas that these were the names of pious people amongst the people of Nuh, and when they died, Shaytan inspired their people to (prepare) and place idols at the places where they used to sit, and to call those idols by their names. They did so, but did not worship them until those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them”. [3]

All prophets and messengers were Muslims as they submitted to Allah and worshipped Him alone without ascribing partners to Him in worship. Read here: https://salafidawah.uk/2020/10/18/one-must-call-himself-a-muslim-if-he-truly-follows-the-path-of-the-prophets-and-messengers/

This is the faith that Allah designated for both humanity and Jinn, aligning perfectly with the sound innate disposition. Allah said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

So, set you “O Muhammad” your face towards the religion of pure Islamic Monotheism, worshipping Allah alone by devoting all forms of worship purely for Him. The natural state which Allah determined and upon which He created and moulded mankind. Let there be no change in the creation of Allah “Islamic Monotheism. That is the straight religion, but most of men do not know. [Ar-Rum 30]

Iyaa Ibn Himar, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

Verily, my Lord has commanded me to teach you what you do not know, from what he has taught me this day, “All wealth I bestowed upon them is lawful. I have created all of My servants inclined to worship me alone, but devils come to them who turn them away from their religion. They outlaw what has been made lawful for them, and they command them to associate partners with Me for which no authority has been revealed”. Verily, Allah looked at the people of the earth and He detested all of them, Arabs and non-Arabs alike, except for remnants of the people of the Book”. [Ṣaḥīh Muslim 2865]

All of humanity, the descendants of Adam and Hawa, were created with the purpose of worshiping Allah alone. Throughout history, Allah has sent messengers to guide us back to this divine path whenever we have strayed, often due to the deceptions of shaytan. In light of this truth, the only course left for us is to follow the final Prophet, Muhammad, peace and blessings of Allah be upon him. In this context, concepts like colonization or decolonization become irrelevant; what truly matters is the religion established by our Creator. Ultimately, individuals have been given the free will to choose to submit to Islam, worship Allah alone and follow His last Prophet, Muhammad, peace and blessings of Allah be upon him. They are not forced or coerce, but if they choose other than Islam, they have made a choice for which they will be held accountable in the Hereafter. Allah said:

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in all false deities and believes in Allah (by worshipping Him alone), he has indeed grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah 256]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Therefore, what is essential to understand is that an individual faces a choice: to either adhere to the traditions of ancestors after the arrival of the Prophets and Messengers or to wholeheartedly submit to the path of Prophets and Messengers, with Muhammad being the final Messenger, peace and blessings of Allah be upon all of them. True beliefs must align with the revelations given to the Prophets and Messengers, rather than the customs of forebears that contradict their teachings. Sadly, some African Americans and African intellectuals have attempted to muddy this straightforward issue. As African Muslims, we are called to follow the path of the final Prophet in both belief and practice, just like any Muslim around the globe. Cultural customs from any group, whether Arab or non-Arab, are acceptable as long as they do not conflict with the final divine message. It is perfectly fine for individuals from different backgrounds to adopt and celebrate the cultural practices of others, provided these do not contradict the final revelation. We will share insights from scholars on this topic shortly, but for now, it is crucial to reiterate that one must choose between the path of the final Prophet or the ancestral traditions that stand in opposition to divine guidance. Historically, the latter has been a common fallacy among nations when Messengers urged them to return to the right path. Al-Allamah Salih al-Fawzan, may Allah preserve him, stated:

Indeed, polytheistic (practices and beliefs) have become rife within this Ummah due to detachment from (he teachings of)the Qur’an and the Sunnah, blindly following ancestors without proper guidance, elevating the status of deceased figures by constructing (shrines and tombs) over their graves, and due to being ignorant of the islam that Allah instructed His Messenger, peace and blessings be upon him, as Umar Ibn al-Khattab, may Allah be pleased with him, said: “The very foundations of Islam will crumble one by one when a generation arises that is unaware of the ignorance that preceded Islam.” Furthermore, the proliferation of Shubhah—doubts that masquerade as truth but are fundamentally false—has led many astray. Among these misconceptions is the argument used by those who engage in Shirk, both in the past and present, claiming legitimacy by adhering to the beliefs of their forefathers. Allah said:

وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ

And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.” [Az-zukhruf 23]

Therefore, following ancestors is only praiseworthy if they were upon the truth. Allah [The Most High] said that Yusuf, peace be upon him, said:

وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

And I have followed the religion of my fathers, – Ibrahim (Abraham), Ishaque (Isaac) and Ya’qub (Jacob), and never could we attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but most men thank not (i.e. they neither believe in Allah, nor worship Him). [Yusuf. 38]

This doubt was embedded in the souls of the polytheists and they utilised it to oppose the call of the Prophets. Allah said:

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ
فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٰٓئِكَةً مَّا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ

And indeed We sent Nuh (Noah) to his people, and he said: “O my people! Worship Allah! You have no other Ilah (God) but Him (Islamic Monotheism). Will you not then be afraid (of Him i.e. of His Punishment because of worshipping others besides Him)?” But the chiefs of those who disbelieved among his people said: “He is no more than a human being like you, he seeks to make himself superior to you. Had Allah willed, He surely could have sent down angels; never did we hear such a thing among our fathers of old]. [Al-Muminoon. 23-24]

So, they used as proof that which their ancestors were upon to oppose that which their Prophet Nuh brought. Allah informed us that the people of Sali said to him: “Do you (now) forbid us the worship of what our fathers have worshipped?”[Hud. 62]

The people of Shu’aib said: “Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship]. [Hud. 87]

Allah informed us about Ibraheem and his people when he silenced them with clear proofs: “What do you worship?” They said: “We worship idols, and to them we are ever devoted”. He said: “Do they hear you, when you call (on them)? “Or do they benefit you or do they harm (you)?” They said: “Nay, but we found our fathers doing so”. [Ash-Shu’ara 70-74]

This is the nature of disbelief! Its people do not have any proof by way of which to repel the truth except these flimsy proofs. [4]

Therefore, a sensible individual understands the reasons behind the misdirection of nations, which often stems from prioritizing the traditions of their ancestors over the teachings of Allah’s Messengers. If you were to inquire about the beliefs of our ancestors from 2000 years ago, we would struggle to categorize them as polytheists, Christians, or Jews. However, what we do know with absolute certainty is that Allah sent Messengers to every nation, including Prophet Isa, peace be upon him, who preached the oneness of Allah, Tawhid. Following his time, Allah sent Muhammad, peace and blessings of Allah be upon him, to both Arabs and non-Arabs, addressing all of humanity and even the Jinn. If you were to ask again about the faith of our forefathers during Muhammad’s era, we could only guess based on the historical accounts regarding that region of West Africa. However, what we do know is that Allah sent Muhammad as the final Messenger, and many sincere followers of the Scriptures acknowledged his Prophethood and accepted Islam. This historical fact is well established. Subsequently, Islam spread throughout Africa, leading to our birth into Muslim families by the Will of Allah. Islam is practiced independently of ancestral customs that contradict divine revelation. This approach does not equate to succumbing to Arab colonialism. Whether it stems from African, Arab, European, or any other cultural background, any practice that stands in opposition to divine revelation is not embraced.

The Messenger, peace and blessings of Allah be upon him] said,

“Indeed, Allah [The Most High] has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose”. [5]

The Messenger [peace and blessings of Allah be upon him] said: “Whoever is held back by his deeds, his (nobility) of lineage will not push him forward”. Imam An-Nawawi, may Allah have mercy upon him, said:

“Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, then it is obligatory upon him not to crown himself with nobility of lineage and the virtues of his forefathers, whilst he is lagging behind in (performing good) deeds”. [6]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said:

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger [peace and blessings of Allah be upon him] for judgement, so whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. [7]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said:

“The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allah’s statement: [ It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allah’s divine legislation [i.e. to be judged]”. [8]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, also said:

“Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. [9]

It’s undeniable that Allah sent Prophets and Messengers and provided Scriptures to lead humanity, culminating in the final message delivered by Muhammad, peace and blessings of Allah be upon all of them. Various nations, tribes, and clans accepted Islam, with non-Arabs emerging as significant leaders and scholars. Al-Allamah Salih Aala Ash-Shaikh, may Allah safeguard him, stated:

“When the Muslims conquered the different regions of the earth and Islam spread, the affair became as if it started from the non-Arabs, until the people of Persia and other non-Arabs became the scholars and the Imams of the mosques, and people acquired knowledge from them. It is recorded in Islamic history that many non-Arabs led the Muslims in knowledge, in issuing religious verdicts and many affairs. Take for example Abu Hanifah, may Allah have mercy on him, who was not an Arab, and Imam Al-Bukhari [may Allah have mercy on him] and how his book became an upright example, and there’s none amongst the Muslims except that he (or she) knows Imam Abu Abdillah Muhammad Bin Ismaa’eel Al-Bukhari. And consider other examples – besides Al-Bukhari and Abu Hanifah – amongst the Imams of Islam.

So when Islam came with its implementation, it abolished the differences that were initiated by the people and those non-Arabs became the leaders and Imams of the Arabs; why? Because they carried the religion, raised the banner of pure Islamic monotheism – there is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah, and because there is no distinction in virtue between a non-Arab and an Arab, except through fear of Allah. When the Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because indeed neither did they accept leadership nor give precedence to anyone based on this; rather they accepted everyone because people are equal in this affair. Quraish’s rulership, the Umayyad rulership and the Abbasid rulership ended; then the rulership of the Mamluks arose and thereafter the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers, because the Muslims saw that there was welfare for the people in doing so (based on the texts of the Qur’an and the Sunnah, and understanding of the Sahabah). Therefore, class differentiation and its practice was abolished from the beginning; rather no one had any reservation in implementing Islam. So, Islamic history attests to the implementation of this great principle [i.e. sound equality]”. [10]

The subsequent decline and stagnation can be attributed to a deviation from the fundamental tenets of Islam, which has given rise to numerous challenges, including tribalism and various societal dilemmas. Read: https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

However, it is essential to recognise that Muslim scholars have remained acutely aware of these issues throughout Islamic history and continue to engage with them in contemporary discourse. The blame does not lie with Islam itself, despite the misguided assertions of some ignoramuses and certain pan-Africanists advocating for a so-called decolonisation of religion. Such claims reveal a profound ignorance, as they overlook the original faith bestowed by the Creator and fail to address the true root of the problem: a departure from pure monotheism and the teachings of the Prophets, the last of whom is Muhammad. Furthermore, it is important to acknowledge that regardless of an individual’s chosen faith, they will be held accountable for their choices after the Prophets and Messengers have conveyed the message of Islamic Monotheism. However, any form of oppression against people is unequivocally condemned regardless of the race, social status or religion of the victims. The Messenger, peace and blessings of Allah be upon him, said that Allah, The Almighty, said: “O My servants, I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another”. [Ṣaḥīḥ Muslim 2577]

The Messenger said: “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end with faith in Allah and the Last Day, and let him treat people as he would love to be treated.” [Muslim 1844]

It is of utmost significance that any sense of injustice directed towards our race, clan, tribe, or nation does not disrupt our bond with Allah as Muslims. We must resist the allure of pan-Africanist ideologies that may lead us astray and jeopardize our eternal well-being under the guise of pride. Instead, let us embrace a path of piety rooted in the final revelation, for it is the true avenue to salvation. Allah said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.[11]

Allah said:

تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا وَٱلْعَٰقِبَةُ 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]

Those who depart from this world while associating partners with Allah in worship or rejecting Allah and His final Messenger, without repentance, will face eternal failure. Allah has stated:

إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers. [Al-Ma’idah 72]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Indeed, there is nothing wrong with either a Muslim or a non-Muslim standing up against oppression and exploitation. Therefore, we assert without hesitation that Africa has the right to call for an end to the post-colonial oppressive systems, just as they stood resolutely against the brutality and greed of colonialists during the colonial period. We agree wholeheartedly that Africa should not be subjected to exploitation through so-called financial aid, foreign military bases, sanctions, debt, NGOs, unequal trade, loans, and so forth. We also support the view that both African and Asian nations have the right to seek liberation from oppression through debt restructuring, strategic partnerships, diversified economies, de-dollarization, fair negotiations, food security, Agro-processing, solar energy, information technology, state-owned mines, pharmaceuticals, and more. It is a fact that other nations have pursued these initiatives for their economic stability, and similarly, Africa and others have the right to do the same. This is simply common sense and does not necessitate adherence to pan-Africanism or any other ideology that contradicts the final revelation ordained by the Creator, for which He will reward or punish humanity and Jinn in the Hereafter. Thus, we clearly state that the oppression and exploitation of African or Asian countries must cease. Our responsibility as African Muslims is to call our societies to Tawhid and Sunnah, following the path of the righteous predecessors, while also addressing any injustices faced by people. All praise is due to Allah for guiding us to Islam, which is indeed enough as a blessing. And Allah knows best.

Read: https://salafidawah.uk/2024/11/16/the-uncivilised-third-world-and-developing-countries/

[1] https://www.thenoblequran.com/q/#/search/51_56

[2] Misbaah Al-Muneer Fee Ta’dheeb Tafseer Ibn Katheer

[3] Al-Bukhaari 4920

[4] An Excerpt from “Muhaadaraat Fil Aqeedah Wad-Dawah” 1/18-20. Slightly paraphrased]

[5] Saheeh Sunan Abee Dawud. Hadith Number 5116. Declared ‘Hasan’ by Imaam AlAlbaanee]

[6] Sharh Saheeh Muslim – (The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness). Hadeeth Number 2699; Vol 17 page 18]

[7] Majmoo Al-Fataawaa 6/510]

[8] Tafseer Surah Al-Baqarah 2/299]

[9] Majmoo Al-Fataawaa 7/7]

[10] https://youtu.be/wRkeYjcJ728?si=V1cqv_4t4vL_uoVd

[11] https://www.thenoblequran.com/q/#/search/49_13

Some Eristic Debates By Some Zionists and Christians Regarding Jesus Since The Outset of the Conflict in Gaza

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Shirk, Sin.

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

Allah, The Most High, said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ

يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad ) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

“Jesus lived and died as a Jew”

“Jesus lived and died as a Jew”

Where was Jesus buried?! [Mr. Reich, “Speculation regarding Prophets is strictly prohibited.”

Where was Jesus buried?! [Mr. Reich, “Speculation regarding Prophets is strictly prohibited.”

Dialogue with Steven Drucker about Jesus’s birth and to whom he was sent

Dialogue with Steven Drucker about Jesus’s birth and to whom he was sent

They said, “We have killed the Messiah, son of Maryam, Allah’s Messenger” Part 1:

They said, “We have killed the Messiah, son of Maryam, Allah’s Messenger” Part 1

Anyone tasted some pleasure that comes from sound understanding of the religion will engage with this parable

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', 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.

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. [Ar-Ra’d 17]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals. Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second category of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

Imam as-Sadi, may Allah have mercy upon him, said:

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83

[2] An Excerpt from Tafsir as-Sadi

New publication expected in two weeks InShaAllah

Written by Salafi Dawah Manchester on . Posted in Announcements, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

NB: There is a mistake in the title: It should be “The Effect of The Acts of Worship On a Muslim’s Life”.

Few weeks ago, while heading home after work with our Salafi brother, close friend, confidant, and colleague, Ustadh Abu Tasneem, Mushaf Al-Banghali, may Allah preserve him, we discussed the passing of the scholars of Ahlus Sunnah. He brought up Al-Allamah Abdul Muhsin Al-Abbad, highlighting him as one of the senior scholars who deserves constant mention due to his extensive knowledge and years dedicated to teaching and guiding the Ummah. We remembered that we had previously purchased a small risaalah by the Shaikh at a bookstore in Birmingham, which I had paraphrased and summarised several times on this website.

Upon returning home, we resolved to restart a full translation of it for Salaficentre once more. After doing our best to translate, we sought the help of Ustadh Zaid Khalid, may Allah preserve him, who kindly listened to our reading of the English translation while comparing it with the Arabic version and provided invaluable edits. May Allah bless him and increase him in beneficial knowledge and righteous actions.

Additionally, we ask Allah to bless our beloved younger brother and friend, Abdul Haqq Shabir, may Allah preserve him, for taking time outside of his work hours to format the treatise. Furthermore, may Allah bless our beloved brother and colleague Mubin Zaher for assisting with the proofreading. Last but not least, may Allah bless everyone, especially those specific brothers in Stoke-On-Trent and Manchester, and they would hate to be mentioned, who generously donated funds to Salaficentre for the printing of the first 500 copies of this treatise. We ask Allah to bless their wealth and grant them success in all their endeavours. InshaAllah, this treatise titled “The Effect of The Acts of Worship On a Muslim’s Life” will be available in two weeks InShaaAllah.

In the treatise, we included some details as footnotes from Imām Muḥammad bin Ṣāliḥ al-ʿUthaymīn’s explanation of the three fundamental principles, and the explanation of the same book by al-ʿAllāmah ʿUbaid bin ʿAbdillāh al-Jābirī. We also took some footnotes from at- Tawassul of Imām Al-Albānī, notes from al-ʿAllāmah Ṣāliḥ Āl Al-Shaikh, Imām ʿAbdul-ʿAzīz Bin Bāz’s website, Tafsīr al-Qurṭubī, and notes from Zād al-Maʿād of Imām Ibn al-Qayyim, along with some links to Shaikh Abū Khadeejah’s website.

Furthermore, we included the Arabic text of al-ʿAllāmah ʿAbdul-Muḥsin’s speech so that readers can point out any errors in the English translation compared to the Arabic, which we will correct in future editions InShaAllah. We remember Shaikh Abū Talḥah, may Allah have mercy upon him and his wife, telling us in 2006: “Whenever I review one of my translations, I always notice that there are ways I could improve them.” If this is the perspective of such a skilled translator, an upright and bonafide student of knowledge, what can we say thereafter?

With regards to the text of the treatise itself, it discusses the purpose of life, which is to worship Allāh alone, along with some fundamentals of Islām. The Shaikh starts by defining al-ʿIbādah (worship) comprehensively and outlining some of its various types. He then highlights the two essential conditions of worship: Al-Ikhlāṣ (sincerity) and al-Mutābaʿah (following the path of the Messenger), linking them to the declaration of faith: ‘none has the right to be worshipped except Allāh and Muḥammad is Allāh’s Messenger.’

Next, the Shaikh cites Sharīʿah texts that emphasise the importance of worship, fear of Allāh, and repentance, along with some of their great effects in this life and the hereafter. He then discusses specific acts of worship, such as Prayer, which help Muslims avoid evil and immorality, and help them to maintain a constant awareness of their Lord throughout the day. He mentioned Zakāt, which purifies the believer’s soul and aids the poor in society. He further elaborates on fasting, its powerful effects in controlling desires, and the Prophet’s advice for the youth.

Lastly, he covers Ḥajj, some of its most important rituals, and its connections to the afterlife, including reflections on the day of ʿArafah, and the wearing of ihrām. The Shaikh also emphasises the bonds of brotherhood formed during Ḥajj and the opportunity to meet Muslims from various parts of the world. Most importantly, he clearly explains aspects of pure Islamic monotheism found in Ḥajj and its contrary. This treatise serves as a vital reminder of some of the core principles of our faith; and, by Allāh’s will, helps Muslims understand some of the effects of worship, making them more aware and prepared before engaging in worship. May Allāh preserve the Shaikh, the erudite scholar, the muḥaddith, ʿAbdul-Muhḥsin al-ʿAbbād al-Badr for this insightful treatise, and may He preserve the major scholars who are beacons of light, the likes of the Muftī; ʿAbdul-ʿAzīz Āl al-Shaikh, ʿAllāmah Ṣāliḥ al-Fawzān, ʿAllāmah Ṣāliḥ Āl al-Shaikh — and have mercy upon those who have passed away, from the likes of: ʿAllāmah Rabīʿ bin Hādī, ʿAllāmah Ubaid al-Jābirī, and ʿAllāmah Ṣāliḥ al-Luhaidān, their contemporaries and students.

NB: This treatise has been translated for Dawah purposes. Neither the translator nor anyone else involved holds any rights or royalties concerning its publication; it is exclusively owned by Salaficentre for the aim of Dawah.

Hearts and souls caught in the grip of forbidden images face serious consequences

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

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

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]

Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of the one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:

Quote:

know that desires (vain) desires urges a person towards immediate pleasures without him contemplating its evil consequences and urges him towards short-lived pleasures, even though it is a cause of pain and harm in this life and a barrier to pleasure in the Hereafter. As for a sensible person, he keeps away from pleasures whose result will be pain and desires whose result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against (vain) desires.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time they are unable to abandon those desires because it becomes as if it is a necessity of life. Due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, rather, they place themselves in a perilous situation that compels them to keep on returning to the act. However, if- based on clear-sightedness- the beautification of those lowly desires cease, a person realises that he has exposed himself to some ruin that is contrary to well-being, a situation of grief instead of happiness, while seeking after pleasure. Thus, he resembles an animal that was led to a trap- neither reached the thing that was utilised to lure it into the trap nor able to escape.

A person should contemplate the fact that a human being was not created to fulfil (vain) desires, instead, he is facilitated (with sound intellect and knowledge based on the divine revelation) to contemplate the consequences of his actions and perform righteous deeds for the Hereafter. An animal receives pleasure through eating, drinking and sexual relaations much more than a human being, while living a life devoid of reflection and concern. Thus, it is drawn towards its desires due to being ignorant of the outcomes of its actions.

A person should contemplate the consequences of (vain) desires because many people are deprived of virtue and find themselves in a state of depravity as a result. Many mistakes violates the honour of a person, leads to an evil mention of him as well as the guilt of sinning due to (vain) desires, yet he still does not give thought to anything else except his desires! The best description regarding him is that of one who finds himself in a tannery, for he does not really notice its smell properly until he exits it and then realises where he was. A sensible person should imagine the dishonour that will come to him due to his desires and the harm that results from those pleasures, for indeed he will see that- in most cases- they occur as result of those desires and pleasures.

A person should contemplate on the honour a person receives due to been given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes his desires except that his honour is strengthened, and none is subjugated by his desires except that he will find humiliation and subjugation in his soul. A person should contemplate the benefits of opposing one’s (vain) desires due to the commendation attached to it in this worldly life, safety of the soul and safeguard of one’s honour, as well as reward in the Hereafter. [4]

Allahul Musta’aan!

[1] Majmu Al-Fataawaa 10/135

[2] Al-Ubudiyyah 114-115

[3] at-Tib An-Nabawi. page180

[4] An Except from Dham Al-Hawaa. 36-38

Simple Solution to The Vehement Greed Witnessed During Tariff Disputes Between Nations

Written by abumuaawiyah on . Posted in Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them. Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do. [Aal Imran 180]

ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا

Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment. [An-Nisaa 37]

Abdullah ibn Amr, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings of Allah be upon him, said, “Beware of greed, for it was only greed that destroyed those before you. It commanded them to be miserly and they did so. It commanded them to sever their family ties and they did so. It commanded them to behave wickedly and they did so”. [1]

Allah [The Exalted] said:
وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ
لِيَوْمٍ عَظِيمٍ
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Al-Mutaffifeen. 1-7]

وَيْلٌ

“Woe” is a word of punishment and threat of divine vengeance to those who give less in measure. Allah explained who the Mutaffifeen are in his statement:

الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ

“Those who, when they have to receive by measure from people, demand full measure”.

Meaning, they take from them in full what is established to be their due and demand in full without any loss.

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

“And when they have to give by measure or weight to people, give less than what is due”.

Meaning, when they give the people what they are entitled to by way of measure or weight, they give them less- either by giving short measure or weight, or by not giving the full measure or weight, or by not filling the measuring or weighing equipment and what is similar that. This is tantamount to stealing the people’s wealth and not being fair to them. If this is the threat of divine vengeance against those who give short measure and short weight, then those who take people’s wealth by force or by stealing are more deserving of this threat than those who give short measure and short weight.

This noble verse shows that just as a person takes from the people what he is entitled to, it is also obligated on him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this Ayah are proofs and statements, because indeed what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, therefore, it is obligated on a person also to make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs.

In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good.

Then Allah issued a threat to those who give short measure, stated with amazement regarding their state of affairs and their persistence upon what they are doing. Allah said:

أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ
لِيَوْمٍ عَظِيمٍ
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

“Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of all that exists”.

Meaning, what makes them dare to give short measure is because they do not believe in the Last Day, otherwise had they believed in it and known that they will stand before Allah to give account – whether related to something small or big, they would stopped and repent.

Allah, The Exalted, said in Surah Hud verse 88 that Prophet Shu’aib, peace be upon him, said to his people:

يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي

“O my people! Tell me, if I have a clear evidence from my Lord”.

Meaning: I am upon certainty and tranquility regarding the correctness of (the Message) I have brought.

وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا

“And He (Allah) has given me a good sustenance from Himself”.

Meaning: Allah has given me various types of wealth.

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ

“I wish not, in contradiction to you, to do that which I forbid you”.

Meaning: I do not wish to forbid you, yet I myself do the same and eventually you will charge me for doing so, instead I will not forbid you from a matter except that I will be the first person to hasten to abandon it.

إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ

“I only desire reform so far as I am able, to the best of my power”.

Meaning: I do not have any other intentions other than to rectify your circumtances and the things that are of benefit to you. Because this statement of Prophet Shu’aib, peace be upon him, contains something that may indicate attributing piety to himself, he repels it with the statement:

وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ

“And my guidance cannot come except from Allah”.

Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power.

عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
“in Him I trust and unto Him I repent”.

Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all types of worship (through which) He has commanded me to draw close to Him by performing good deeds. Through these two matters- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience-  a person’s circumstances become upright, as Allah  [The Most High] said in another verse:

فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ

“So worship Him (O Muhammad) and put your trust in Him”. [2]

We ask Allah:
اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا وَاجْعَلْهُ الْوَارِثَ مِنَّا وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرْنَا عَلَى مَنْ عَادَانَا وَلاَ تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا وَلاَ تُسَلِّطْ عَلَيْنَا مَنْ لاَ يَرْحَمُنَ
وَلاَ تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلاَ مَبْلَغَ عِلْمِنَا

Do not make the Dunyah our greatest concern. [3]

Al-Allamah Al-Mubarakfuri may Allah have mercy upon him, stated in his explanation of this supplication that it means: “Do not make wealth and status our greatest goal or the reason behind our grief, rather direct our greatest goal or the reason behind our grief towards the deeds of the afterlife. [4]

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ مِنْ أَنْ نُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَعَذَابِ الْقَبْرِ

O Allah! I seek refuge with You from miserliness, and seek refuge with You from cowardice, and seek refuge with You from being brought back to (senile) old age, and seek refuge with You from the affliction of the world and from the punishment in the grave. [5]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated in Ad Da’u Wad Dawa regarding some of the sins inherited from the destroyed nations of the past, and among them:

“Taking more than one is entitled to is a legacy from the people of Shu’ayb, peace be upon him. The corruption and arrogance displayed on earth are inherited from the people of Pharaoh, and the pride and tyranny are legacies from the people of Prophet Hud, peace be upon him. Thus, the sinner is adorned in the garments of these nations, which are enemies of Allah”. [Ad-Da’u Wad Dawa’u. page 142]

[1] Sahih Abee Dawud 1698

[2] An Excerpt from Tafseer As-Sadi

[3]Sahheeh at-Tirmidhee 3502

[4] Tuhfah Al-Ahwadhee 9/475-477

[5] Al-Bukhari 6390

Manners with Allah – Shaykh ‘Uthaymin

Written by abuaisha on . Posted in Articles, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Manners with Allah include establishing His worship and obedience, glorifying Him, the Mighty and Majestic.. A person should not put himself ahead of Allah by declaring lawful what is unlawful or declaring unlawful what is lawful, or by obligating something which Allah has not obligated – among other etiquettes and manners. Similarly, a person must not disobey Allah—whether in private or in public—because whoever disobeys Him has not shown proper manners with Allah, the Mighty and Majestic.

Fath Dhee Al-Jalaal wa al-Ikraam bi Sharh Buloogh al-Maram v.15 pg.5

May Allah Rectify Your Religion – Shaykh Al-‘Uthaymeen

Written by abuaisha on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Brotherhood, Monotheism - Tawheed, Worship - 'Ibaadah'.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

“If you want to ask Allah for someone’s well-being, say:

‘May Allah rectify your religion and your worldly life.’

Begin with the religion, because if the religion is sound, the worldly life will also be sound.”

Fath Dhee Al-Jalaal wa al-Ikraam bi Sharh Buloogh al-Maram v.6 pg.513