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Alarmists and Earth Worshippers who tell children: “Earth will cease to exist unless we take action!”

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Worship - 'Ibaadah'.

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

A reminder to alarmists and earth worshippers

Allah stated that Prophet, Ibrahim, peace be upon him, said to his people:

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided. [Al-An’aam. 81-82]

[وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ – Why should I fear that which you ascribe as partners to [Allah]? – Meaning, when its state is that of inability and cannot benefit.

[وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ – whilst you do not fear ascribing partners to Allah for which He has not sent down to you any authority], meaning, you do so solely due to following desires! [فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ – (So) which of the two parties has more right to be in security? If you but know?] Then differentiated the two parties and stated: [ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ – It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided] -Meaning, safe from fear, punishment and misery, and they will be guided to the straight path. [1]

Allah [The Exalted] said: [سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَڪُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا‌ۖ – We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allah, for which He had sent no authority]. [Aal Imran. 151]

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

The level of Shirk determines the level of fear, and the one who ascribes a partner with Allah has the greatest fear and terror. Those who believe and do not mix their belief with Shirk have safety, guidance and success and the one who ascribes a partner to Allah has fear, misguidance and wretchedness”. [2]

The Earth Will Not Perish Until All The Signs of The Hour Occur

Whimsical statements about the end of the world and its signs

 

The Earth Is Our Place of Residence Until Our Lord Decides to Destroy It

Allah, The Exalted, said:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ
ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become pious; who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). [Surah Al-Baqarah. 21-22]

Allah, The Exalted, said:

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ (٣٤) وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (٣٥) فَأَزَلَّهُمَا ٱلشَّيۡطَـٰنُ عَنۡہَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِ‌ۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬‌ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٣٦) فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ۬ فَتَابَ عَلَيۡهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (٣٧) قُلۡنَا ٱهۡبِطُواْ مِنۡہَا جَمِيعً۬ا‌ۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى فَمَن تَبِعَ هُدَاىَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٣٨) وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٣٩)

And (remember) when We said to the angels: “Prostrate yourselves before Adam.”. And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah). And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers).” Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: “Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.” Then Adam received from his Lord Words . And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. We said: “Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever. [Al-Baqarah. 34-39]

Allah, The Exalted, said:

هُوَ ٱلَّذِى جَعَلَكُمۡ خَلَـٰٓٮِٕفَ فِى ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُۖ ۥ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ عِندَ رَبِّہِمۡ إِلَّا مَقۡتً۬اۖ وَلَا يَزِيدُ ٱلۡكَـٰفِرِينَ كُفۡرُهُمۡ إِلَّا خَسَارً۬ا

He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves (in Islamic Monotheism) on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred with their Lord. And the disbelief of the disbelievers adds nothing but loss. [Fatir. 39]

The purveyors of unfounded fears and climate hysteria distract from the profound truths articulated in the preceding verses, which illuminate the essence of existence. They amplify concerns regarding the earth physical condition, oblivious to the reality that one must ready themselves for the inevitable conclusion of this ephemeral life. There is no return to this life; rather, the final destination after departure will either be the eternal Paradise or Hellfire. As

Allah, The Exalted, said:

إِنَّ لَدَيۡنَآ أَنكَالاً۬ وَجَحِيمً۬ا
وَطَعَامً۬ا ذَا غُصَّةٍ۬ وَعَذَابًا أَلِيمً۬ا
يَوۡمَ تَرۡجُفُ ٱلۡأَرۡضُ وَٱلۡجِبَالُ وَكَانَتِ ٱلۡجِبَالُ كَثِيبً۬ا مَّهِيلاً

Verily, with Us are fetters (to bind them), and a raging Fire. And a food that chokes, and a painful torment. On the Day when the earth and the mountains will be in violent shake, and the mountains will be a heap of sand poured out and flowing down. [Al-Muzzammil. 12-14]

Allah, The Exalted, said:

كَلَّآ إِذَا دُكَّتِ ٱلۡأَرۡضُ دَكًّ۬ا دَكًّ۬ا (٢١) وَجَآءَ رَبُّكَ وَٱلۡمَلَكُ صَفًّ۬ا صَفًّ۬ا (٢٢) وَجِاْىٓءَ يَوۡمَٮِٕذِۭ بِجَهَنَّمَ‌ۚ يَوۡمَٮِٕذٍ۬ يَتَذَڪَّرُ ٱلۡإِنسَـٰنُ وَأَنَّىٰ لَهُ ٱلذِّكۡرَىٰ (٢٣) يَقُولُ يَـٰلَيۡتَنِى قَدَّمۡتُ لِحَيَاتِى (٢٤) فَيَوۡمَٮِٕذٍ۬ لَّا يُعَذِّبُ عَذَابَهُ ۥۤ أَحَدٌ۬ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ ۥۤ أَحَدٌ۬ (٢٦) يَـٰٓأَيَّتُہَا ٱلنَّفۡسُ ٱلۡمُطۡمَٮِٕنَّةُ (٢٧) ٱرۡجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً۬ مَّرۡضِيَّةً۬ (٢٨) فَٱدۡخُلِى فِى عِبَـٰدِى (٢٩) وَٱدۡخُلِى جَنَّتِى (٣٠)

Nay! When the earth is ground to powder, and your Lord comes with the angels in rows, and Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!” So on that Day, none will punish as He will punish. And none will bind as He will bind. (It will be said to the pious): “O (you) the one in (complete) rest and satisfaction! “Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! “Enter you, then, among My honoured slaves, and enter you My Paradise!” [Al-Fajr. 21-30]

Allah, The Exalted, said:

وَٱسۡتَمِعۡ يَوۡمَ يُنَادِ ٱلۡمُنَادِ مِن مَّكَانٍ۬ قَرِيبٍ۬ (٤١) يَوۡمَ يَسۡمَعُونَ ٱلصَّيۡحَةَ بِٱلۡحَقِّ‌ۚ ذَٲلِكَ يَوۡمُ ٱلۡخُرُوجِ (٤٢) إِنَّا نَحۡنُ نُحۡىِۦ وَنُمِيتُ وَإِلَيۡنَا ٱلۡمَصِيرُ (٤٣) يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡہُمۡ سِرَاعً۬ا‌ۚ ذَٲلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٌ۬ (٤٤) نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ‌ۖ وَمَآ أَنتَ عَلَيۡہِم بِجَبَّارٍ۬‌ۖ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن يَخَافُ وَعِيدِ (٤٥)

And listen on the Day when the caller will call from a near place; The Day when they will hear As-Saihah (shout, etc.) in truth, that will be the Day of coming out (from the graves i.e. the Day of Resurrection). Verily, We it is Who give life and cause death; and to Us is the final return; on the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. We know of best what they say; and you (O Muhammad ) are not a tyrant over them (to force them to Belief). But warn by the Qur’an, him who fears My Threat. [Qaf. 41-45]

Allah, The Exalted, said:

إِذَا وَقَعَتِ ٱلۡوَاقِعَةُ (١) لَيۡسَ لِوَقۡعَتِہَا كَاذِبَةٌ (٢) خَافِضَةٌ۬ رَّافِعَةٌ (٣) إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجًّ۬ا (٤) وَبُسَّتِ ٱلۡجِبَالُ بَسًّ۬ا (٥) فَكَانَتۡ هَبَآءً۬ مُّنۢبَثًّ۬ا (٦) وَكُنتُمۡ أَزۡوَٲجً۬ا ثَلَـٰثَةً۬ (٧) فَأَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ مَآ أَصۡحَـٰبُ ٱلۡمَيۡمَنَةِ (٨) وَأَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ مَآ أَصۡحَـٰبُ ٱلۡمَشۡـَٔمَةِ (٩) وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ (١٠) أُوْلَـٰٓٮِٕكَ ٱلۡمُقَرَّبُونَ (١١) فِى جَنَّـٰتِ ٱلنَّعِيمِ (١٢)

When the Event (i.e. the Day of Resurrection) befalls. And there can be no denying of its befalling. It will bring low (some); (and others) it will exalt; when the earth will be shaken with a terrible shake. And the mountains will be powdered to dust. So that they will become floating dust particles. And you (all) will be in three kinds (i.e. separate groups). So those on the Right Hand (i.e. those who will be given their Records in their right hands), Who will be those on the Right Hand? (As a respect for them, because they will enter Paradise). And those on the Left Hand (i.e. those who will be given their Record in their left hands), Who will be those on the Left Hand? (As a disgrace for them, because they will enter Hell). And those foremost [(in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam,] will be foremost (in Paradise). These will be those nearest to Allah. In the Gardens of delight (Paradise). [Al-Waqi’ah. 1-12]

Allah, The Exalted, said:

وَيَوۡمَ يُنفَخُ فِى ٱلصُّورِ فَفَزِعَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۚ وَكُلٌّ أَتَوۡهُ دَٲخِرِينَ (٨٧) وَتَرَى ٱلۡجِبَالَ تَحۡسَبُہَا جَامِدَةً۬ وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ‌ۚ صُنۡعَ ٱللَّهِ ٱلَّذِىٓ أَتۡقَنَ كُلَّ شَىۡءٍ‌ۚ إِنَّهُ ۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ (٨٨) مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ خَيۡرٌ۬ مِّنۡہَا وَهُم مِّن فَزَعٍ۬ يَوۡمَٮِٕذٍ ءَامِنُونَ (٨٩) وَمَن جَآءَ بِٱلسَّيِّئَةِ فَكُبَّتۡ وُجُوهُهُمۡ فِى ٱلنَّارِ هَلۡ تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ (٩٠)

And (remember) the Day on which the Trumpet will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allah will (exempt). And all shall come to Him humbled. And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. The Work of Allah, Who perfected all things, verily! He is Well-Acquainted with what you do. Whoever brings a good deed (i.e. Belief in the Oneness of Allah along with every deed of righteousness), will have better than its worth, and they will be safe from the terror on that Day. And whoever brings an evil (deed) (i.e. Shirk polytheism, disbelief in the Oneness of Allah and every evil sinful deed), they will be cast down (prone) on their faces in the Fire. (And it will be said to them) “Are you being recompensed anything except what you used to do?” [An-Naml. 87-90]

Allah, The Exalted, said:

وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَـٰوَٲتِ وَمَن فِى ٱلۡأَرۡضِ إِلَّا مَن شَآءَ ٱللَّهُ‌ۖ ثُمَّ نُفِخَ فِيهِ أُخۡرَىٰ فَإِذَا هُمۡ قِيَامٌ۬ يَنظُرُونَ (٦٨) وَأَشۡرَقَتِ ٱلۡأَرۡضُ بِنُورِ رَبِّہَا وَوُضِعَ ٱلۡكِتَـٰبُ وَجِاْىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّہَدَآءِ وَقُضِىَ بَيۡنَہُم بِٱلۡحَقِّ وَهُمۡ لَا يُظۡلَمُونَ (٦٩) وَوُفِّيَتۡ كُلُّ نَفۡسٍ۬ مَّا عَمِلَتۡ وَهُوَ أَعۡلَمُ بِمَا يَفۡعَلُونَ (٧٠)

And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah will. Then it will blown a second time and behold, they will be standing, looking on (waiting). And the earth will shine with the light of its Lord (Allah, when He will come to judge among men) and the Book will be placed (open) and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged. And each person will be paid in full of what he did; and He is Best Aware of what they do. [Az-Zumar. 68-70]

Allah, The Exalted, said:

فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُ ۥۤ‌ۗ إِنَّ ٱللَّهَ عَزِيزٌ۬ ذُو ٱنتِقَامٍ۬ (٤٧) يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَـٰوَٲتُ‌ۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٲحِدِ ٱلۡقَهَّارِ (٤٨) وَتَرَى ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ مُّقَرَّنِينَ فِى ٱلۡأَصۡفَادِ (٤٩) سَرَابِيلُهُم مِّن قَطِرَانٍ۬ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ (٥٠) لِيَجۡزِىَ ٱللَّهُ كُلَّ نَفۡسٍ۬ مَّا كَسَبَتۡ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (٥١) هَـٰذَا بَلَـٰغٌ۬ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَـٰهٌ۬ وَٲحِدٌ۬ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٥٢)

So think not that Allah will fail to keep His Promise to His Messengers. Certainly, Allah is All-Mighty, – All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they (all creatures) will appear before Allah, the One, the Irresistible. And you will see the Mujrimun (criminals, disbelievers in the Oneness of Allah Islamic Monotheism, polytheists, disobedient to Allah, etc.) that Day bound together in fetters; [Muqarranun in fetters; mean:- with their hands and feet tied to their necks with chains.] Their garments will be of pitch, and fire will cover their faces. That Allah may requite each person according to what he has earned. Truly, Allah is Swift at reckoning. This (Qur’an) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilah (God – Allah) – (none has the right to be worshipped but Allah), and that men of understanding may take heed. [Ibrahim. Verses 47-52]

Allah, The Exalted, said:

فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفۡخَةٌ۬ وَٲحِدَةٌ۬ (١٣) وَحُمِلَتِ ٱلۡأَرۡضُ وَٱلۡجِبَالُ فَدُكَّتَا دَكَّةً۬ وَٲحِدَةً۬ (١٤) فَيَوۡمَٮِٕذٍ۬ وَقَعَتِ ٱلۡوَاقِعَةُ (١٥) وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوۡمَٮِٕذٍ۬ وَاهِيَةٌ۬ (١٦) وَٱلۡمَلَكُ عَلَىٰٓ أَرۡجَآٮِٕهَا‌ۚ وَيَحۡمِلُ عَرۡشَ رَبِّكَ فَوۡقَهُمۡ يَوۡمَٮِٕذٍ۬ ثَمَـٰنِيَةٌ۬ (١٧) يَوۡمَٮِٕذٍ۬ تُعۡرَضُونَ لَا تَخۡفَىٰ مِنكُمۡ خَافِيَةٌ۬ (١٨)

Then when the Trumpet will be blown with one blowing (the first one), and the earth and the mountains shall be removed from their places, and crushed with a single crushing; then on that Day shall the (Great) Event befall; and the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up, and the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. That Day shall you be brought to Judgement, not a secret of you will be hidden. [Al-Haqqah. 13-18]

Allah, The Exalted, said:

إِذَا ٱلسَّمَآءُ ٱنشَقَّتۡ (١) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٢) وَإِذَا ٱلۡأَرۡضُ مُدَّتۡ (٣) وَأَلۡقَتۡ مَا فِيہَا وَتَخَلَّتۡ (٤) وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٥) يَـٰٓأَيُّهَا ٱلۡإِنسَـٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدۡحً۬ا فَمُلَـٰقِيهِ (٦) فَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ بِيَمِينِهِۦ (٧) فَسَوۡفَ يُحَاسَبُ حِسَابً۬ا يَسِيرً۬ا (٨) وَيَنقَلِبُ إِلَىٰٓ أَهۡلِهِۦ مَسۡرُورً۬ا (٩) وَأَمَّا مَنۡ أُوتِىَ كِتَـٰبَهُ ۥ وَرَآءَ ظَهۡرِهِۦ (١٠) فَسَوۡفَ يَدۡعُواْ ثُبُورً۬ا (١١) وَيَصۡلَىٰ سَعِيرًا (١٢) إِنَّهُ ۥ كَانَ فِىٓ أَهۡلِهِۦ مَسۡرُورًا (١٣) إِنَّهُ ۥ ظَنَّ أَن لَّن يَحُورَ (١٤) بَلَىٰٓ إِنَّ رَبَّهُ ۥ كَانَ بِهِۦ بَصِيرً۬ا (١٥)

When the heaven is split asunder, and listens and obeys its Lord, and it must do so; and when the earth is stretched forth; and has cast out all that was in it and became empty; and listens and obeys its Lord, and it must do so; O man! Verily, you are returning towards your Lord with your deeds and actions (good or bad), a sure returning, so you will meet (i.e. the results of your deeds which you did). Then, as for him who will be given his Record in his right hand, he surely will receive an easy reckoning, and will return to his family in joy! But whosoever is given his Record behind his back, he will invoke (his) destruction, and shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)! Yes! Verily, his Lord has been ever beholding him! [Al-Inshiqaq. 1-15]

Allah, The Exalted, said:

إِذَا زُلۡزِلَتِ ٱلۡأَرۡضُ زِلۡزَالَهَا (١) وَأَخۡرَجَتِ ٱلۡأَرۡضُ أَثۡقَالَهَا (٢) وَقَالَ ٱلۡإِنسَـٰنُ مَا لَهَا (٣) يَوۡمَٮِٕذٍ۬ تُحَدِّثُ أَخۡبَارَهَا (٤) بِأَنَّ رَبَّكَ أَوۡحَىٰ لَهَا (٥) يَوۡمَٮِٕذٍ۬ يَصۡدُرُ ٱلنَّاسُ أَشۡتَاتً۬ا لِّيُرَوۡاْ أَعۡمَـٰلَهُمۡ (٦) فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرً۬ا يَرَهُ ۥ (٧) وَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ۬ شَرًّ۬ا يَرَهُ ۥ (٨)

When the earth is shaken with its (final) earthquake. And when the earth throws out its burdens, and man will say: “What is the matter with it?” That Day it will declare its information (about all what happened over it of good or evil). Because your Lord has inspired it. That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of an atom (or a small ant), shall see it. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it. [Surah Az-Zalzalah]

It is essential to prioritise constructive dialogue over fear-based narratives regarding the preservation of the earth. We must not instill in our children the notion that immediate action is the only path to prevent the earth from becoming irreparably damaged or uninhabitable due to purported climate change influences. While it is undeniable that the release of toxic substances from industries into our waters and the environment poses significant health risks and ecological harm, such actions will not lead to the annihilation of the earth or render it uninhabitable. The only true determinants of our climate are those outlined in this lecture [Footnote a] and the earth’s destruction will take place only when all signs of the day of Judgement manifest, as mentioned by the seal of the Prophets, Muhammad, peace and blessings of Allah be upon him. [Footnote b]

——————————–

Footnote a:  

https://sau.posthaven.com/climate-change-abu-iyaad-amjad-rafiq

Footnote b:

Whimsical statements about the end of the world and its signs

https://salafidawah.uk/2025/01/13/some-factors-that-contributes-to-the-greatest-evils-associated-with-knowledge/

https://salafidawah.uk/2022/07/22/american-fearmonger-caught-the-plan-to-instill-fear-through-climate-change/

[1 An Excerpt From Tafseer As-Sadi
[2 An Excerpt from Iddat As-Saabireen 166-167

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation…

Written by abumuaawiyah on . Posted in Basics, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Desire Elevation? Ask Allah alone- Not Through Flattery, Lies, Manipulation, Exaggeration, Envy and Accusing Others of Fame-Seeking to Conceal Your Reality

Allah, The Most High, said that Prophet Ibraheem, peace be upon him, said:

وَٱجۡعَل لِّى لِسَانَ صِدۡقٍ۬ فِى ٱلۡأَخِرِينَ

And grant me an honourable mention in later generations.

Imam As-Sadi, may Allah have mercy upon him, said, “Meaning, grant me an honourable mention until the end of time”. Allah answered his supplication, granted him knowledge and wisdom that made him one of the most virtuous Messengers, joined him with his brothers amongst the Messengers, made him beloved, acknowledged, exalted and praised amongst the followers of all religions throughout time. [1]

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting Allah’s command and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed, the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; (loves that) Allah’s Word should be uppermost and that all matters of the religion should be established sincerely for the sake of Allah, and (that) the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So, he loves to be (an upright) leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. If this servant who calls to Allah loves that he is considered dignified, revered, beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this does not harm him; rather he is praised for it. This is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means through which (people) are aided to (obey Allah, single out Allah in worship and follow the Messenger). Due to this, (when) Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious. 25:74

So, they ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion co-operates with (others) upon obedience and this is to call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah, The Most High, said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]

Therefore, in their supplication -(i.e. Surah Al-Furqan Ayah 74)- to Allah that He makes them leaders of the righteous people, is for Allah to guide them, grant them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals- exaltedness in the earth, enslavement of the hearts to them, attachment to them and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption- which none can enumerate except Allah- such as rebellion, envy, transgression, enmity, oppression, strife, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. (2)

[1] An Excerpt From Tafseer As-Sadi

[2] An Excerpt from “Ar-Ruh” pages 487-489

The eyes, the heart and its courtyard

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

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

Allah, The Exalted, says:

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal. [Ghafir. 19]

[يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ – Allah knows the fraud of the eyes]: This pertains to the gaze that an individual conceals from their sitting partner and companions. It is discreetly stealing a glance. [وَمَا تُخْفِى ٱلصُّدُورُ – and all that the breasts conceal]: This pertains to the undisclosed actions of an individual. Allah is aware of these concealed deeds. (1)

Allah, The Exalted, says:

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

Verily, Allah is the All-Knower of the unseen of the heavens and the earth. Verily! He is the All-Knower of that is in the breasts. [Fatir. 38]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: It is obligated to a person to be mindful that Allah (knows, hears, and sees everything about them). This awareness should prompt them to focus their attention on Allah, The Mighty and Majestic, directing all their intentions, hopes, and aspirations toward Allah, and their primary concern should always be to seek what pleases Allah. (2)

Allah, The Exalted, says:

قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
مَلِكِ ٱلنَّاسِ
إِلَٰهِ ٱلنَّاسِ
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ
مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ

Say: “I seek refuge with (Allah) the Lord of mankind, the King of mankind, the (only) Deity (in truth) of mankind, from the evil of the whisperer (the devil) who whispers evil and withdraws (from his whispering after one remembers Allah), who whispers in the breasts of mankind, of jinns and men.

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

Why (the mention of the word) “Breast” and not “Hearts”? Contemplate the underlying reason behind Allah’s statement: [ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ – who whispers in the breasts of mankind]; but Allah did not say, “in their hearts”. As-Sadr (breast) serves as the courtyard and residence of the heart, where all matters pass through before reaching the heart. They gather in the breast before making their way into the heart, functioning as a corridor for it. Those who grasp this will comprehend Allah’s statement:

وَلِيَبْتَلَى اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ

[It was] so that Allah might test what is in your breasts and purify what is in your hearts]. [Aal-Imran. 154]

Satan infiltrates the heart’s courtyard and dwelling place, casting whatever he desires to cast into the heart; whispers in breast, and his insinuations reach the heart. This is why Allah [The Exalted] says: [فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ – Then Satan whispered to him] and did not say, “In him” because the meaning is that he cast that to him and conveyed it to him, so it entered his heart. The heart may be initially untainted; then influenced by whispers (temptations). Sin crosses the mind, causing the heart to imagine and desire it. Gradually, this desire takes on a deceptive allure, captivating the self and leading it astray. Despite the heart’s awareness of the harm and evil consequences, sin continues to be portrayed as desirable, hindering the person from truly understanding its true nature. As a result, the focus shifts solely to the image of sin and indulgence, causing one to forget what lies beyond. This willfully chosen path transforms into an unwavering determination, intensifying the heart’s eagerness to indulge in wrongdoing. (3)

[1] An Excerpt from “Tafsir As-Sadi”

[2] An Excerpt from “Tafsir Surah Luqman page 142” by Imam Muhammad Ibn Salih Al-Uthaymeen.

[3] An Excerpt from “Badaa’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim 3/449-454

Why is noble prophet Musa mentioned more than other prophets in the Qur’an?!

Written by abumuaawiyah on . Posted in Da'wah - Calling To Islam, History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam.

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

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Quran is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave have not been repeated and some are repeated based on the need for it. Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said: [قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said”, and in Surah Ash-Shu’ara (Ayah 34), Allah said: [قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him]. In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it. This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand. Despite this, the repetition is not based on one angle, rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another. It is exceedingly rare for a verse to be identical to another verse that came before, thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people. It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conyed in the Makkan Surahs, in contrast to those in the Madinan Surahs. A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances. It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ- Indeed, this is a well versed sorcerer], while in another verse it is stated: [قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109] So, how can these be reconciled? We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time. This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [Source: An Excerpt from “Sharh Usul Fee at-Tafsir” pages 347-35]

The Reason Behind This Article

A beloved cousin called Ibrahim residing in America reached out with a thoughtful inquiry regarding the frequency of mentions of Prophet Musa, peace be upon him, compared to that of Prophet Muhammad, peace and blessings be upon him. He noted that while Musa is referenced numerous times due to his esteemed status as a great Prophet, all Prophets, peace be upon them, hold an esteemed status, with Prophet Muhammad being the most distinguished among them. This led him to question why Musa appears more often in the Qur’an than Prophet Muhammad. Upon receiving his message, I was in the company of my colleagues at the primary school, Ustadh Abu Tasnim and Ustadh Ahmad Qasim. I sought insights on the matter from my colleague at school Ustadh Ahmad Qasim, may Allah preserve him, who kindly directed me to this clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, and graciously provided me with the relevant pages in Arabic for my perusal. After acquaintance with the Arabic text, I assured my cousin that I would convey this valuable insight to him. May Allah reward him for his desire to increase in knowledge, and may He also bless Ustadh Ahmad Qasim for his generosity and support in sharing this beautiful clarification Aameen.

Visit: Visit: https://www.islammoses.com/im/

When we say to our children “Take it easy,” what do we also say to elders?

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

We often tell the youth to “Take it easy,” but those of us who have moved beyond our youth should also be reminded to constantly fight against complacency

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said, “There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased. Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts. (2)

The Prophet, peace and blessings of Allah be upon him, said, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”. Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said, “Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

We often tell the younger generation to “Take it easy,” but those of us who have moved beyond our youth should also avoid complacency. Indeed, the wisdom gained from past experiences and being shielded from various challenges is invaluable, yet no one should become so enamored with the past that they lose sight of the connection between what has been and what is now. It’s crucial to stay informed about current changes and circumstances. The necessity for clarity and determination persists until we meet our Creator; thus, we require ongoing guidance to prevent us from being sidetracked by our past and to ensure we are well-informed about the present, enabling us to maintain clarity.

Read: https://salafidawah.uk/2025/03/25/guide-us-to-the-straight-path-an-overarching-need-of-a-lifetime/

[1]: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ page 129. Vol 3. Publisher: Daar Ibn Al-Jawziyyah 2nd ed 1431AH.

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.

[3] Saheeh Al-Jaami 2152

[4] Saheeh At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

A close friend reminded me of these verses half an hour ago

Written by abumuaawiyah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Close friend reminded me of these verses half an hour ago while addressing rancour between the children Bani Adam and the pure hearts in the Hereafter!

Allah, The Most High, said in Surah Al-Hijr, verses 15-18:

إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ

Truly! The Muttaqun (pious) will be amidst Gardens and water-springs (Paradise). “(It will be said to them): ‘Enter therein (Paradise), in peace and security.

ٱدْخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ

(It will be said to them): “Enter therein (Paradise), in peace and security.”

وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ

And We shall remove from their breasts any sense of injury (that they may have), (So they will be like) brothers facing each other on thrones – Meaning, their hearts would remain safe from every [دغل – blemish, everything that would corrupt the heart] and (blameworthy) envy, pure and loving one another. [1]

لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ

No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it.”

[1] Tafsir As-Sadi

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

The Beautiful Generosity of The Pious Predecessors During Armed Conflict

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants

Allah, The Exalted, informed us of some of the qualities of the Abrar – the pious, who fear Allah and avoid evil:

ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ

“And they give food, in spite of their love for it”. – Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most.

مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا

“The Miskin (poor), the orphan, and the captive”(1); saying:

إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ

“We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you”. – Meaning, to seek Allah’s Reward. Mujaahid and Ibn Jubayr, may Allah have mercy upon them, said, “As for these people, they did not make this statement, but Allah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”.

لَا نُرِيدُ مِنكُمۡ جَزَآءً۬

“We wish for no reward”. – Meaning, by way of actions;

وَلَا شُكُورًا
“nor thanks”.
Meaning, by way of statement. (2)

إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا

“Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)”.

فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا

So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Al-Insan. 8-11]

The Quraish Attempted to Starve The Prophet and His Close Relatives

Abu Hurairah, may Allah be pleased with him, reported: On the Day of Nahr at Mina, the Prophet, peace and blessings of Allah be upon him, said, “Tomorrow we shall stay at Khaif Bani Kinana where the pagans had taken the oath of disbelief.” He meant (by that place) Al-Muhassab where the Quraish tribe and Banu Kinaanah concluded a contract against Banu Haashim and Banu Abdul-Muttalib or Banu Al-Muttalib that they would not intermarry with them or deal with them in business until they handed over the Prophet to them. (3)

Usamah Bin Zayd, may Allah be pleased with him, said: I asked the Prophet, peace and blessings of Allah be upon him, during his Hajj,”O Allah’s Messenger! Where will you stay tomorrow?” He said, “Has Aqeel left for us any house?” He then added, “Tomorrow we will stay at Khaif Bani Kinana, i.e. Al-Muhassab, where Quraish (polytheists) took an oath of disbelief in that Banu Kinana allied with Quraish against Banu Hashim on the terms that they would not deal with the members of the tribe or give them shelter.” (4)

The incident mentioned in the above narrations took place when the Makkan polytheists had a meeting at a place called the Valley of Al-Muhassab, where they established an alliance against Banu Hashim and Banu Al-Muttalib. They agreed not to have any business transactions with them, no marriage ties, no visits, and no verbal communication with the Prophet, peace and blessings of Allah be upon him, and those who aided him. So, Abu Talib – the Prophet’s uncle who stood by him at the time – decided to move to a valley in the eastern suburbs of Makkah, then Banu Hashim and Banu Al-Muttalib also moved and they were all confined to a narrow passage. They remained in that situation for three years- from the 7th year of the Prophet’s Prophethood until the 10th year. It was a very repressive embargo that brought extreme hardship, and in addition to this, the vile polytheists bought everything that reached Makkah in order that nothing reached Banu Al-Mutallib and Banu Haashim. The situation became so bad that they had to eat the leaves of trees and animal skins, and children constantly cried due to hunger. They had nothing besides very little provision that was sometimes delivered secretly by some people in Makkah who sympathised with them. During the sacred months when fighting was not permitted, they used to go and buy provisions, but the prices of goods were inflated so that they would not be able to afford them. However, this great hardship never stopped the Prophet, peace and blessings of Allah be upon him, from calling to the truth, rather he used to go to the Kabah and call people to Islam. By the grace of Allah, the agreement between the polytheists ended in the 10th year of the Prophet’s Prophethood, because some of them could no longer bear to see their relatives in that situation. (5)

The Quraish implored the Prophet to refrain from interfering with their food supplies, even though they had previously engaged in the same wrongdoing when they were in a position of power

Abu Hurairah, may Allah be pleased with him, reported: “The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumama?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumama?” He said, “I have got what I told you. So the Prophet said, “Set him free”.

Then Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” (6)

The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”.(7)

[1] Tafsir as-Sadi]

[2] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi

[3] Al-Bukhari. 1590

[4] Al-Bukhari. 3058

[5] Zadul Ma’ad 3/31 and Seerah Ibn Hisham 1/350

[6] Al-Bukhari. 4372

[7] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319

The most defiant person in their resistance against Allah’s Messenger

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.

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

When it is the case that Allah forbade us from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors have stated that this Ayah means: “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person among the people and the most severe with regards to giving precedence to himself over the Messenger is the one who gives precedence to his intellect or the intellect of another person over the revelation. And when it is the case that Allah has forbidden them (i.e. humankind) from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he conveyed?! (1)

Allah (The Most High) said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them. [An-Noor. 63]

Allah said: [فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ -And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah, orders, acts of worship, statements) beware]; [أَن تُصِيبَہُمۡ فِتۡنَةٌ – lest some Fitnah befall them]: Meaning: [Lest] misguidance, calamity in the worldly life or disbelief befall them. [أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ – or a painful torment be inflicted on them]: Meaning: Killed [i.e. by enemies] in the worldly life or punished in the hell fire in the afterlife. (2)

Imam Ahmad, may Allah have mercy upon him, said about this Ayah: Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he [i.e. the person] rejects some of his [i.e. the Prophet’s] statements, then something of deviation enters his heart, so he is destroyed. (3)

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of Bidah and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones. (4)

[1] Al-Waabil as-Sayyib page 21

[2] Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi

[3] Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97

[4] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Had we willed, we would have surely elevated him therewith, but he clung to the earth

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan.

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

Allah, The Most High, said in Surah Al-A’raf Ayat 175-176:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would have surely elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect.

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

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. A dog is considered to be among the meanest animals, the greediest and most eager (for food). And due to this eagerness, it does not roam about except that its nose is placed on the ground, whilst sniffing greedily and eagerly. When it takes possession of a dead animal enough for a hundred dogs, it would not allow another dog to eat anything from it, except whilst growling and seeking to gain the upper hand due to eagerness, greed and covetousness.

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the Dunya and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said: A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the Hereafter]. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said: This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

Al-Hasan, may Allah have mercy upon him, said: It is the Munafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

So, Allah, The Most High, gave an example of the one who abandoned His Ayat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to the saying of Allah [The Most High]: [وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ  – And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

Contemplate the wisdom and meanings found in this parable!

*Allah, The Most High, said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Ayat]: Allah informed us that He was the One Who gave this person knowledge of His Ayat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said: [فَٱنسَلَخَ مِنۡهَا- But he threw them away]-Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, “We threw him away from it” because this person was the one who left it due to following his desires. Then Allaah said: [فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytaan (satan) followed him up]- Meaning: shaytan approached and pursued him, just as Allaah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise] [26: 60)].

*He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Ayat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

*Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]: Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allah’s protection from knowledge that does not benefit. Therefore, Allah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allaah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him. [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]- Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Ayat we gave him. Ibn Abbas said: Had Allah willed, He would have raised this person through the knowledge he (i.e. this person) possessed.

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]. Muqatil said: “He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]. Al-Kalbee said: He pursued the lowly affairs and abandoned the lofty affairs. Abu Rawqa said: He chose the Dunya over the Hereafter. Ataa said: He wanted the Dunya and obeyed his shaytan.  Ibn Zayd said: He followed his desires by joining those who fought Musa, peace be upon him, and his people.

*This is a description of an evil scholar who acts in opposition to the knowledge he possesses.

*He went astray after having knowledge. He intentionally chose disbelief over Iman and not out of ignorance.

*He left Emaan in a manner that did not allow him to ever return to it again, for indeed he threw away the Ayat of Allah completely just as a snake exits its skin. Had he been left with anything, he would not have been one who exited from it completely.

*Shaytan overwhelmed him and caught him as his prey.

*He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

*Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive.

*Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path].

*His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaaj said: The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something.

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it.

Source: An Excerpt from: Bada’i at-Tafsir Al-Jami Limaa Fassaraahu Al-Imam ibn Al-Qayyim 1/426-431