When the believer complains

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Umm al-Mu’mineen A’ishah رضّى الله عنها narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إذا اشتكى المؤمن أخلصه من الذنوب كما يخلص الكير خبث الحديد

“When the believer complains* (to Allaah), he gets purified from (minor) sins just as iron gets purified of impurities from the bellows (of fire).”

[Ibn Hibban, 695 and al-Bukhari in 'Adab al-Mufrad' - graded as saheeh by Haytami al-Makki and al-Albani (see 'Saheeh al-Jaami', 344 and 'Silsilat as-Saheehah', 1257)]

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* The believer knows that it is only Allaah سبحانه و تعالى who can help in difficulty and ease. Whether he is suffering from an affliction or being tested through fitan, he does not take the matter up with fellow-creation, but rather he accepts Allaah’s Decree and is patient with it, and complains only to the One who Hears and Sees all and the One who can relieve distress. It is testament to one’s strength of faith that one does not complain of one’s situation to others, but rather he complains to the One who Has Decreed the source of the complaint for him.

It is like the words of Ya’qoob عليه السلام when he directed his need to Allaah and said:

إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ

“I only complain of my grief and sorrow to Allaah…” [Yusuf, 86]

Or like the words of our Prophet صلى الله عليه وسلم after his bitter experience in Ta’if, when he said:

اللهم إني أشكو إليك ضعف

“O Allaah, I complain to You of my weakness…”

And Allaah سبحانه و تعالى also Mentioned the complaint of Khawlah bint Tha’labah:

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَ‌كُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ‌

“Indeed Allaah has heard the statement of her who disputes with you (O Muhammad صلى الله عليه وسلم) concerning her husband, and complains to Allaah. And Allaah hears the argument between you both. Verily, Allaah is All-Hearer, All-Seer.” [Al-Mujaadilah, 1]

While she brought her case to the Messenger صلى الله عليه وسلم, she continued to exhibit patience and reliance upon Allaah and complained to Him alone of her worry and state of anxiety and sorrow. Allaah and His Messenger ruled in her favour and this is from the the way of the believers – one may solicit the support of people in what they may be able to help with, but ultimately one’s trust and patience and reliance and complaint is for Allaah alone.

The parable of the iron is also profound… Just as (rusted) iron is smelted through the intense bellows of fire (furnace) to reach a stage of purity, so does man become purified from his sins through his show of patience, while being subjected to all types of suffering. He takes his case to Allaah alone, relying upon Him for deliverance from his situation.

It is from the Wisdom and unbound Blessings of Allaah, that He uses afflictions and trials as a means of purification and forgiveness for His slaves. The Messenger of Allaah صلى الله عليه وسلم said:

ما يصيب المسلم ، من نصب ولا وصب ، ولا هم ولا حزن ولا أذى ولا غم ، حتى الشوكة يشاكها ، إلا كفر الله بها من خطاياه

“Nothing befalls a Muslim, of fatigue or hardship, of sorrow or hurt or distress, even if be a prick (he receives) from a thorn, except that Allaah expiates some of his sins by it.” [Saheeh Bukhari, 5641]

When the Prophet صلى الله عليه وسلم would enter upon someone who was enduring an illness, he would say:

لا بأس طهور إن شاء الله

“Never mind, may it (the sickness) be a purification (for you) if Allaah wills.” [Saheeh al-Bukhari, 3616 (also see Shaykh Sadhaan's book of the same tite here)]

The Messenger of Allaah صلى الله عليه وسلم said:

ما يزال البلاء بالمؤمن والمؤمنة في نفسه ، وولده ، وماله ، حتى يلقى الله وما عليه خطيئة

“Afflictions (and tribulations) will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” [Tirmidhi, 2399 - graded as saheeh in 'Silsilat as-Saheehah', 2280]

The Messenger of Allaah صلى الله عليه وسلم said:

عجبا لأمر المؤمن لا يقضي الله له قضاء إلا كان خيرا له : إن أصابته ضراء صبر فكان خيرا له ، وإن أصابته سراء شكر فكان خيرا له

“Amazing is the affair of the believer, for all his affair (destined by Allaah) is good. If something good happens to him, he is thankful for it and that is good for him. If something of harm befalls him, he bears it with patience and that is good for him.” [Saheeh Muslim, 2999]

The words “that is good for him” remain unqualified, which means the reward for the one who maintains patience and is thankful in all his affairs, will be huge and without measure – and “the greatest of rewards come with the greatest of trials…” (see Tirmidhi, 2396).

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May Allaah keep us firm upon His Tawheed and increase our Tawwakul.

Out of fear of falling into the harmful

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Allaah سبحانه و تعالى Said in Al-Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ

“O you who believe! Have Taqwah of Allaah as is His Right (to be feared).” [Aal-Imran, 102]

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‘Atiyyah bin Urwa’ as-Sa’di رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

لا يبلغ العبد أن يكون من المتقين حتى يدع ما لا بأس به حذرا لما به البأس

“No servant will acquire the status of the Muttaqeen until he abandons what is harmless, out of caution (or fear) of falling into what is harmful.”

[Sunan Tirmidhi, 2451 (who classed it as 'hasan ghareeb'); also narrated by Ibn Majah, 2/1409 [#4215]; Al-Hakim, ; Mu’jam al-Kabeer, 446; Bayhaqi, 5/335; Musnad ibn Abi Shaybah, 591 and others – graded as da’eef by al-Albani in ‘Da’eef Tirmidhi’ and ‘Da’eef ibn Majah’ 4977 – see also Tafseer ibn Abi Hatim and Ibn Katheer, ‘Al-Baqarah’, 2]

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1. In his valuable ‘Tuhfat al-Ahwadi’, #2451, al-Mubarakpuri commented about “acquiring the status of the Muttaqeen”:

المتقي في اللغة اسم فاعل من قولهم وقاه فاتقى والوقاية فرط الصيانة وفي الشريعة الذي يقي نفسه تعاطي ما يستحق به العقوبة من فعل وترك , وقيل التقوى على ثلاثة مراتب : ‏

“Al-Mutaqi in the (Arabic) language is a name for the one who takes precaution in safeguarding himself (from excessiveness), which the Shari’ah protects the self from pursuing (a likely penalty that may arise from it) through his act of leaving it. It is said that taqwah is built upon three levels”:

الأولى : التقوى عن العذاب المخلد بالتبري من الشرك , كقوله تعالى { وألزمهم كلمة التقوى   ‏
والثانية : التجنب عن كل ما يؤثم من فعل أو ترك حتى الصغائر عند قوم , وهو التعارف بالتقوى في الشرع والمعنى بقوله { ولو أن أهل القرى آمنوا واتقوا
والثالثة : أن يتنزه عما يشغل سره عن الحق ويقبل بشراشره إلى الله وهي التقوى الحقيقية المطلوبة بقوله تعالى : { اتقوا الله حق تقاته } والحديث وإن استشهد به للمرتبة الثانية فإنه يجوز أن ينزل على المرتبة الثالثة

And about “out of caution (and fear) of falling into what is harmful”, he said:

مفعول له أي خوفا من أن يقع قيما فيه بأس . قال الطيبي رحمه الله : قوله أن يكون ظرف يبلغ على تقدير مضاف أي درجة المتقين . قال المناوي : أي يترك فضول الحلال حذرا من الوقوع في الحرام

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2. As-Sundi said that this means abandoning the harmless (even) where there is nothing wrong in what was being left, in replacement of what is good (or better)… (and leaving the harmless) out of habit for what is not conducive to one’s character – [see 'Hashiyah as-Sundi 'ala Ibn Majah', 4215]

3. Speaking about deliberation in protecting oneself against harm, Ibn al-Qayyim said in his Fawa’id:

التقوى ثلاث مراتب
حمية القلب والجوارح عن الآثام والمحرمات
حميتها عن المكروهات
الحمية عن الفضول وعما لا يعنى . وقد كان السلف الصالح يتقون بعض المباحات خشية الوقوع في المحرمات , فيجعلون التقوى حائلا منيعا من الوقوع فيما حرم الله

“Tawqah has three levels:

i. Protection of the heart and limbs against sin and muharamaat (forbidden matters)

ii. Protection against the makruhaat (disliked/detestable matters).

iii. Protecting against curiosity and whatever does not concern you. And the righteous Salaf were cautious of permissible matters, for fear that they (could be led to) fall into the forbidden matters afterwards. So they made taqwah an impenetrable barrier from falling into that which Allaah has forbidden…”

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4. Ibn Rajab mentioned that the Salaf would be greatly apprehensive of this Ayah:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Verily, Allaah accepts from those who are Al-Muttaqoon.” [Al-Ma'idah, 27]

Question: If we do not have taqwah, does this mean our actions are liable for rejection? If our actions are not achieving the desired results from prescribed acts (that increase one in taqwah) like fasting etc. then there is something fundamentally wrong with our priorities, and this concern alone should be sufficient to give any Muslim sleepless nights.

5. Likewise Allaah سبحانه و تعالى Said about that Qur’an, that it is:

هُدًى لِّلْمُتَّقِينَ

“guidance for those who are Muttaqoon.” [Al-Baqarah, 2]

Again the question arises: Can the Qur’an guide those who have no taqwah; or is tawqah a pre-requisite for being guided by Allaah? One key ingredient of taqwah is ikhlas (pure sincerity), when one has ikhlas (whether a Muslim or a non-Muslim), it is a means by which Allaah opens up their hearts to receive guidance – And Allaah guides not the fasiqoon nor those who disbelieve nor those who plot betrayal.

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6. Once we understand the inherent status of tawqah in Islam, it becomes profoundly clear the risks associated with having a casual attitude towards things that are considered permissible where there is no real need or purpose behind indulging in them. The above hadeeth provides a recommendation and a means to training the heart to become muttaqi – by constantly being on guard for any possibility of falling into a harm and/or sin. Aiming instead for a higher objective that instils the essence of tawqah within us, thereby becoming receptive of Allaah’s acceptance and mercy and grace.

And Allaah alone is the source of guidance.

Abu Bakr…A Qur’anic Analysis

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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There are too many narrations to enumerate in reference to Abu Bakr’s virtues and merits. This article is a simple 2-point analysis about the one whom the Prophet صلى الله عليه وسلم is reported to have said:

ما طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين خير من أبي بكر وعمر

“There is no one better, after the Prophets and Messengers upon whom the sun rises over and sets than Abu Bakr and Umar.”

[Ibn Hanbal, 'Fada'il Sahabah', 110; Ibn Hibban, 'At-Thiqat', 363; Khateeb, 'Jaami al-Akhlaq', 1716; Tareekh Dimishq, 11802 and others]

And about the one whom Umar رضي الله عنه said:

لو وزن إيمان أبي بكر بإيمان هذه الأمة لرجح به

“If the emaan (faith) of Abu Bakr is weighed against the emaan of the ummah, it would outweigh (the latter).” [Tareekh Dimishq, 11606; Tareekh Islam ad-Dhahabi, 2916]

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1. “ALLAH IS WITH US“:

Allaah سبحانه و تعالى Said about Musa and Haroon عليهم السلام, after they were ordered to go to Fir’awn to admonish and guide him:

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

“(Allaah) Said: Fear not, verily I am with you (both), Hearing and Seeing.”  [TaHa, 46 (see also 68)]

Allaah سبحانه و تعالى used similar phrases when describing the situation of the Prophet صلى الله عليه وسلم and Abu Bakr رضي الله عنه during their time in the cave on their hijrah to Madinah. Abu Bakr was afraid the pagan Quraish might discover them and feared that some harm might touch the Messenger صلى الله عليه وسلم:

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ

“If you help him (Muhammad صلى الله عليه وسلم) not (it does not matter), for Allaah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave…”

When the Messenger صلى الله عليه وسلم saw his (Abu Bakr’s) grief increasing, he strengthened his heart with the news:

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

“…he (Muhammad صلى الله عليه وسلم) said to his companion (Abu Bakr رضي الله عنه): “Grieve not, verily Allaah is with us.” [At-Tawbah, 40]

The Prophet صلى الله عليه وسلم kept reassuring Abu Bakr and strengthening his resolve, saying:

يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا

“O Abu Bakr! What do you think about two, with Allaah as their third?” [Saheeh Muslim, 2381]

Thus Allaah “being with someone” assures them of His Support, Help, Victory and Protection. This is why Allaah then continued in the same Ayah:

فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا

“And Allaah sent down His Sakeenah upon him, and strengthened him with forces that you saw not…”

Sakeenah comes from sukoon and denotes (dignified) calmness, quietness (of night), tranquillity, inner-peace etc. It was accorded to the Messenger صلى الله عليه وسلم – but some say it refers to Abu Bakr in order to eradicate his grief and reassure him.

Shaykh Salih Maghamisi demonstrates how the pronoun in the Ayah “Allaah sent down His Sakeenah upon him” is indeed speaking of Abu Bakr.

Thus we summarise: The words used in reference to Musa and Haroon :

تَخَافَا – (fear not)
إِنَّنِي مَعَكُمَا – (I am with you)

Words used in reference to Abu Bakr:

تَحْزَنْ – (grieve not)
إِنَّ اللَّهَ مَعَنَا – (verily Allaah is with us)

Both of these terms have appeared together in various context in seventeen Ayaat of Qur’an, for example:

وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“…and on them shall be no fear, nor shall they grieve.”

Reflecting the state in the Hereafter of those upon whom Allaah will have His Mercy. Grief is usually a characteristic of fear and the distinct differences between the two terms are inter-related to the mental and/or physical state (of harm) they both induce in a person.

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2. HE IS SIDDEEQ:

Abu Bakr never hesitated in his acceptance of the message of Islam and supported the Deen and the Prophet صلى الله عليه وسلم with his life and wealth. There was nothing that could sway his resolve from the truth; and after the Prophet صلى الله عليه وسلم returned to Makkah from the Isra’ and Mi’raaj, the Quraysh leaders tried to mock him at the impossibility of making such a journey in the span of one night. They went to Abu Bakr, and in an attempt to question his faith and ridicule the Prophet صلى الله عليه وسلم, they said to him: “Do you know what your companion (i.e. the Prophet صلى الله عليه وسلم) is saying? He says he went to Jerusalem and came back in one night.” Abu Bakr immediately replied: “If he said that, then he is truthful (it is the truth).”

And for this reason, the Prophet صلى الله عليه وسلم titled Abu Bakr As-Siddeeq (the [one who is himself] truthful one).  Sidq is a very powerful word in the Arabic language and denotes numerous meanings – these include: Utmost honesty (in speech and action); integrity where others also bear witness to one’s truthfulness; standing firm in the face of falsehood; not exaggerating nor diminishing facts etc.  In Al-Ahzab:8, Allaah Said that He Himself will ask the “truthful about their truth…”, while linking the opposite of truthfulness to “a painful torment”. It is interesting to read how the mufasireen explain this Ayah.

The word صِّدِّيقُ (Siddeeq) itself appears in the Qur’an a number of times, and the significance of this term becomes clear when we understand with whom it has been associated with. It has been used to describe Idrees, Ibraheem, Yusuf, (inc. صِدِّيقَ for Maryam) عليهم السلام – For example:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا

“And mention in the Book (the Qur’an) Ibraheem. Verily he was siddeeqan (and) a Prophet.” [Maryam, 56]

It is something that reflects the most loftiest of noble attributes, without which even the anbiya’ would not have been selected nor provided with missions, roles and responsibilities to fulfil.

These two specific aspects of Abu Bakr are from some of the reasons why the Ahlus Sunnah hold it integral to their creed that he رضي الله عنهما is the best of mankind after the Prophets and Messengers of Allaah; and indeed the best of all people from the Ummah of Muhammad صلى الله عليه وسلم

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For more on the virtues of Abu Bakr, see section of Ibn Jawzi’s ‘Manaqib as-Sideeq‘

Applying the athar

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Abu Hurayrah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم was asked:

يا رسول الله أي الناس خير قال أنا ومن معي قال فقيل له ثم من يا رسول الله قال الذي على الأثر قيل له ثم من يا رسول الله قال فرفضهم

“‘O Messenger of Allaah, who are the best of people?’ He صلى الله عليه وسلم said: ‘I and those who are with me’. He was asked: ‘And then who O Messenger of Allaah?’ He صلى الله عليه وسلم said: ‘Those who are upon the athar (i.e. upon his hadeeth and narrations)’. He was asked: ‘And then who O Messenger of Allaah?’ He صلى الله عليه وسلم said: ‘(Then there is) rejection (i.e. there is no other good).’”

[Musnad Ahmad, 15/106 (#7759 [see also 8279]) and others – graded as saheeh by Ahmad Shakir in his Takhreej]

In another version, it has the following addition:

أنا والذين معي ثم الذين على الأثر ثم الذين على الأثر

“…I and those who are with me, then those who are upon the athar, then those who are upon the athar… (and then he refused them the forth time).”

[Hilyat al-Awliya', 1603 - graded as jayyid by Shu'ayb Arna'oot - see also 'Silsilat as-Saheehah', 4/455 (#1839)]

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1. Imam Sufyan Ath-Thawri رحمه الله تعالى said:

إذا استطعت، ألَّا تحكَّ رأسَك إلَّا بأَثرٍ فافعل

“If you are able that you should not even scratch your head except according to an Athar (i.e. Prophetic narration), then do so.”

This is not from an exaggerated speech, rather it is from the affairs of seekers of knowledge and the condition of the Ahlus-Sunnah in that they are distinguished in their general affairs – and stand out from the ways of the common people – by the fact that they apply the narrations of the Messenger of Allaah صلى الله عليه وسلم as far as they are able; and implementing the matters of Sunan upon themselves because Allaah سبحانه و تعالى Said:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“Indeed in Allaah’s Messenger you have an excellent and fine example to follow for the one who hopes in (meeting with) Allaah and the Last Day and remembers Allaah much.”

2. The comprehensive quality that guarantees the goodness of this world and Hereafter is the love of Allaah, the Most High and the love of His Messenger صلى الله عليه وسلم and realising them through a deliberate and genuine following – and pursuing the path taken by the righteous predecessors and those who follow them on the same methodology and principled approach.

3. Allaah revealed to his Messenger صلى الله عليه وسلم to say:

إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

“If you truly love Allaah then follow me, Allaah will love you and forgive you of your sins and Allaah is Oft-Forgiving, Most Merciful.”

It is thus only through the guidance of the Prophet صلى الله عليه وسلم that Allaah’s Pleasure can be achieved. And how true are the words of the poet who said:

ومن لا يُرَبيه الرسولُ ويَسْقِه *** لباناً له قد درَّ من ثدي قُدْسِه
فذاك لقيطٌ ماله نسبه الولا *** ولا يتعدى طورَ أَبناء جِنْسِه

“Whoever is not trained and watered by the Messenger and given fine milk to drink by him, then he is a lost child deprived of his lineage and he will not get beyond the behaviour of his own people.”

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4. Imam Bukhari recorded in his saheeh under the chapter “Emulating the Actions of the Prophet صلّى الله عليه وسلّم upon the authority of Ibn Umar رضي الله عنه who said:

اتخذ النبي صلّى الله عليه وسلّم، خاتماً من ذهب، فاتخذ الناس خواتيم من ذهب , فقال النبي: إني اتخذت خاتماً من ذهب , فنبذه وقال: ” إني لن ألبسه أبداً “. فنبذ الناس خواتيمهم

“The Prophet (صلّى الله عليه وسلّم) wore a gold ring and then the people followed him (in this act) and wore gold rings too; (upon seeing this), the Prophet said: ‘I had this golden ring made for myself’. He then threw it away and said: ‘I shall never put it on (again).’ Thereupon the people also threw their rings away.”

5. The early Muslims were very eager and diligent upon implementing the ahadeeth that reached them from Messenger صلى الله عليه وسلم, even if there did not appear any directive towards worship in them. This was only done because of their sheer love and their attempt to follow al-Mustafaaصلى الله عليه وسلم as Allaah سبحانه و تعالى has commanded in His Book.

6. ‘Abd Al-Rahman bin Mahdi reported that he heard Sufyan say:

ما بلغني عن رسول الله صلى الله عليه وسلم حديث قط إلا عملت به ولو مرة

“There was no hadeeth from the Messenger of Allaah صلى الله عليه وسلم ever conveyed to me except that I acted upon it, even if it was just once.”

Imam Ahmad ibn Hanbal رحمه الله تعالى said:

ما كتبت حديثاً إلا وقد عملت به، حتى مرّ بي أن النبي صلّى الله عليه وسلّم احتجم وأعطى أبا طيبة ديناراً فأعطيت الحجام ديناراً حين احتجمت

“I never wrote down a hadeeth except that I acted upon it; such that when it reached me that the Prophet صلى الله عليه وسلم was cupped and gave Abu Tayyibah a dinar. So I gave the cupper a dinar when he cupped me.”

Imam Ahmad’s strict observance even of the finer details of the life of the Prophet صلى الله عليه وسلم was profound. Despite the fact he was qualified to teach and issue fatwas at an early age, he would refuse any official position in respect to teaching until he reached the age of forty. When it was enquired why he waited this long, Imam Ahmad replied it was due to the Prophet صلى الله عليه وسلم receiving Prophethood at the age of forty, so how could he teach before this age!

Adapted from

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May Allaah make us from the people of hadeeth, the defenders and reviver’s of Prophet’s صلى الله عليه وسلم Sunnah. Those who thread upon the methodology of the Companions and reject all other paths of deviation and misguided principles.. May He make us from the serious seekers of knowledge and true followers of our Prophet صلى الله عليه وسلم in words and deeds.

Upon them is the curse

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Abdullah bin Mughfal رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

الله الله في أصحابي ، لا تتخذوهم غرضا بعدي ، فمن أحبهم فبحبي أحبهم ، ومن أبغضهم فبغضي أبغضهم ، ومن آذاهم فقد آذاني ، ومن آذاني فقد آذى الله ، ومن آذى الله يوشك أن يأخذه

“Allaah, Allaah* My Companions! Do not make them targets (of slander etc.) after me! Whoever loves them, loves them by loving me. Whoever hates them, hates them by hating me. And whoever does (something to) hurt them, hurts me. And whoever does (something to) hurt me, (tries to) hurt Allaah. And whoever does (try to) hurt Allaah, (he) will be seized (by Allaah).”

[Sunan Tirmidhi, 3862, Musnad Ahmad 4/87 (with slight variation) - graded as hasan ghareeb by Tirmidhi and hasan by Ibn Hibban and Suyooti]

* A double invocation of Allaah’s Name signifies the seriousness of the matter

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1. Al-Manawi said in his explanation, said that:

الحث على تعظيم الصحابة وتقديرهم وإجلالهم واحترامهم، ومعرفة منزلتهم وسابقتهم وفضلهم، وإنزالهم منازلهم التي أنزلهم الله إياها، بالعدل والإنصاف، لا بالهوى والتعصب، والترضي عنهم، والحذر من عيبهم وتنقصهم

Thus the Prophet صلى الله عليه وسلم warned us with regards to his As-haab, to know their virtues and merits and true status. That they preceded everyone to Islam and their sacrifices and jihad with the Prophet صلى الله عليه وسلم and their preserving of the Deen and relaying it completely and in its pristine form to those who would follow them until the Last Day.

Allaah chose only the best of people to be his Companions and they will remain unparalleled in the history of the Ummah. Anyone wilfully making them a target of malice or blaspheming against them or reviling them or holding any amount of enmity or grudge against them, should understand this is major kufr, followed by a very real danger of falling outside the fold of Islam if they knowingly persist in such a behaviour.

Our love for them is due to our love for the Prophet صلى الله عليه وسلم and the Prophet’s love for them. Whoever slights them has slighted the Prophet صلى الله عليه وسلم and whoever slights the Prophet صلى الله عليه وسلم has slighted Allaah, Who will avenge the wrongdoers on behalf of the Prophet صلى الله عليه وسلم  and his Sahabah.

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Ibn ‘Abbaas and Anas bin Malik رضي الله عنهما reported that the Messenger of Allaah صلى الله عليه وسلم said:

من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين

“Whoever abuses my Companions, upon them is the curse of Allaah, the Angels and the whole of mankind.”

[Mash'hoor narration (with slight variations), found in At-Tabarani, 3/174 and 'Ad-Du'aa', 1993; Ahmad ibn Hanbal, 'Fada'il as-Sahabah', 6; Al-Khalal, 'As-Sunnah', 830 and others - graded as hasan by Suyooti, Shawkani, Muhammad Jarullah and Al-Albani (see 'Silsilat as-Saheehah', 5/446, #2340)]

* The word سب have have more than one meaning in Arabic and can also mean to swear, abuse, blaspheme etc.

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This hadeeth is a warning that insulting or cursing the Companions of the Prophet صلى الله عليه وسلم is from the major sins. The word لعن (la’n) is usually translated as cursing but it has a far more profound meaning that this. It denotes departing or being expelled from all that is good; and it was said that this departing and expulsion was from Allaah Himself, thus depriving the one who is cursed of any hope. To further understand the significance of the word, please refer to ‘Lisan al-Arab’.

In ‘Muqa’ees al-Lugha’, there is an interesting note on this word that states:

اللام والعين والنون أصلٌ صحيحٌ يدلُّ على إبعادٍ وإطرادٍ ولَعَنَ اللهُ الشيطانَ: أبعدَه عن الخير والجَنّة

 ”The Laam and the Ayn and the Noon (in La’na) show the proper root indicating universal prevention/exclusion, and the cursing of Shaytan by Allaah (who was) prevented from (all) the goodness and the Jannah.”

This word also appears over fifty times in the Qur’an and is associated with a number of category of people. Yet the combined curses of Allaah and the Angels and mankind is only mentioned twice in the whole Book. In Ayah 87 of Surat Aal-Imran, Allaah Said about the Dhalimoon and those “who disbelieved after their belief”: أُولَـٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِي (“They are those whose recompense is that on them (is) the Curse of Allah, of the Angels and of all mankind.”) – This is the only Ayah after 2:161 (“those who disbelieve, and die while they are disbelievers”) that mentions the collective curses of all three – signifying the severity of this type of combined curse which the Prophet صلى الله عليه وسلم also used in the above hadeeth.

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The Salaf understood this matter well.  Ayoob Al-Sakhtiyani رحمه الله تعالى (d.130 AH) said:

من أحب أبا بكر فقد أقام الدين ومن أحب عمر فقد أوضح السبيل ، ومن أحب عثمان استنار بنور الله عز وجل ، ومن أحب عليا فقد أخذ بالعروة الوثقى ، ومن أحسن الثناء على أصحاب رسول الله صلى الله عليه وسلم فقد برئ من النفاق ومن [ ينتقص ] أحدا منهم أو بغضه لشيء كان منه فهو مبتدع مخالف للسنة و [ السلف ] الصالح ، والخوف عليه أن لا يرفع له عمل إلى السماء حتى يحبهم جميعا ويكون قلبه لهم سليما

“Whoever loves Abu Bakr has upheld the Deen, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthman is enlightened by the light of Allaah and whoever loved ‘Ali has taken the firmest handhold. Whoever speaks well of the Companions of the Allaah’s Messenger صلى الله عليه وسلم is clear of hypocrisy. But whoever belittles any of them (or dislikes any one of them) for something they did, then he is a mubtadi’ (an innovating heretic), an opponent of the Sunnah and the Righteous (Predecessors), and it is feared that none of his deeds will be raised to the Heavens until he loves all of them and his heart is clear (of malice) towards them.” [Ibn Abi Zamaneen, 'Usool as-Sunnah', article 189]
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Anas ibn Malik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

إن الله حجب التوبة عن كل صاحب بدعة حتى يدع بدعته

“Allaah will block (veil) the repentance of the companion of bid’ah (i.e. an innovator) until he leaves the innovation.”

[Tabarani, Mua'jam al-Kabeer; see also Ibn Majah in his Muqadimah, 50; Al-Bayhaqi in Shu'ab al-Iman, 8837 and others - Al-Haythami said: "Men (in the sanad) are saheeh..." Majma' az-Zawa'id, 10/192; Al-Safirini graded the isnad as hasan in 'Anwar as-Sunnah', 1/203 (see also 'Saheeh at-Targheeb wat-Tahreeb', 1/54)]

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Yahya bin al-Mukhtar said I heard Bishr bin al-Harith say:

“I heard Fudayl ibn ‘Iyyad say: ‘It has reached me that Allaah, The Blessed and Most High, has barred repentance from the companion of bid’ah, and from (the worst of) the evil of the people of bid’ah are those who hate the Companions of Allaah’s Messenger صلى الله عليه وسلم.’ He then turned to me and said: ‘Make the firmest of your deeds with Allaah your love for the Companions of His Prophet صلى الله عليه وسلم; for (if you were then) to come to the standing of Judgement (on Yawmul Qiyamah) with sins like (the size of) the Earth, you would find Allaah’s Forgiveness for you; and if you come (on that Day) with (even) the smallest amount of hatred (or slander) towards them, no (amount of good) deed will benefit you.”

[Abu Bakr Al-Daynuri, 'Al-Mujalasah wa-Jawahir al-'Ilm', 5/412, #2288]

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Imam at-Tahawi wrote in his ‘Aqeedah’:

أن نحب اصحاب الرسول صلي الله عليه وسلم ولا نفرق بين احد منهم ولا نتبرأمن احد منهم ونبغض من يبغضهم وبغير الخير يذكرهم ولا نذكرهم الا بخير وحبهم دين وايمان وبغضهم كفر ونفاق وطغيان

 

Refer also to:

- Ash-Shifa’ by Qadi ‘Iyad, chapter two on the ‘Necessity of Loving the Prophet‘
- Shama’il Tirmidhi’ and ‘Dala’il an-Nabbuwah’ of Bayhaqi.

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And Allaah Guides whom He Wills to the Straight Path.

Libas of Taqwah

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Allaah سبحانه و تعالى Said in Al-Qur’an:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَ‌ٰلِكَ خَيْرٌ

“O Children of Adam! We have bestowed garment upon you to cover yourselves and as an adornment; and the garment of Taqwah is better…” [Al-A'raaf, 26]

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1. In this Ayah, Allaah is reminding mankind of the blessings He has bestowed upon them through the provision of clothing. Clothing has two main purposes: i) To cover oneself with and; ii) As an adornment – and Allaah has made the garment of Taqwah to be better in purpose than them. This is because one can use anything to cloth himself with and fashion himself (for adornment), while it is Taqwah alone that not only reflect one’s piety and righteousness inwardly, but it is also made apparent on the outside; this inc. following the dress-code as defined by the Sunnah.

2. Al-Baghawi said about this Ayah:

قرأ أهل المدينة وابن عامر والكسائي ” ولباس ” بنصب السين عطفا على قوله ( لباسا ) وقرأ الآخرون بالرفع على الابتداء وخبره ( خير ) وجعلوا ( ذلك ) صلة في الكلام ، ولذلك قرأ ابن مسعود وأبي بن كعب ( ولباس التقوى خير )

He then mentioned the different opinion as to what “garment of taqwah” meant and brought forth the statements of some of the leading mufasiroon from the Salaf:

- Qatadah and Suddi (and ibn Jurayj) said that it meant (having) Imaan.
- Hasan al-Basri said that it meant hayya (modesty) as it was a matter (related to) taqwah.
- Atiyyah narrated from Ibn Abbas who said that it meant righteous deeds.
- Urwah ibn az-Zubayr said that it meant having khashiyyah (fear and consciousness) of Allaah
- Al-Kalbi said that it meant al-Afaf (chastity); and the wearing of a garment that does not reveal the shape of one’s body.
- Abd Al-Rahman bin Zayd bin Aslam said that it meant having fear of Allaah and awareness of his own faults.

It is also said that it is the coarse wool and clothes worn by the people of taqwah. Ash-Shawkani added that the this garment is the “garment of wara’ that prevents one from transgressing against Allaah”. Others said that this “garment of taqwah” is simply Islam…

Indeed it can be understood that the “garment of taqwah” is all of the above and combines both, the physical aspect of clothing (that is worn in accordance to the Sunnah) and the spiritual aspect of clothing in perfecting one’s Imaan, hayya, khashiyah and maintaining one’s chastity, performing righteous deeds and keeping firm upon Islam.

3. Imam Tabari brought the following hadeeth in his Tafseer, on the authority of Hasan al-Basri who heard Uthman bin Affan رضي الله عنه narrate that the Prophet صلى الله عليه وسلم said:

والذي نفس محمد بيده ، ما عمل أحد قط سرا إلا ألبسه الله رداء علانية ، إن خيرا فخير وإن شرا فشر

“By the One in Whose Hand is the soul of Muhammad, no deed is done secretly except Allaah will robe (dress) him publicly (on the Day of Judgement). The good (robe) for the good deed and the evil (robe) for the evil deed.” [Tabarani, Mu'jam al-Kabeer and Bukhari, 'Adab al-Mufrad' and others - graded as marfu' by Ibn Rajab in 'Jaami al-Uloom', 1/410 and as 'nadhara' by Ahmad Shakir. According to Tabarani, the sanad is supported]

Thus this symbolic act of Allaah robing His servants in the Hereafter, is connected to the deeds one performs.

4. Abu Hurayrah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إن الله لا ينظر إلى أجسادكم ولا إلى صوركم . ولكن ينظر إلى قلوبكم

“Verily Allaah does not look to your bodies nor to your faces but He looks to your hearts,” and he pointed towards the heart with his fingers. [Saheeh Muslim, 2564]

And in another lengthy hadeeth, the Prophet صلى الله عليه وسلم pointed to his chest thrice and said: “…Taqwah is here.” [Saheeh Muslim, 2565]

Imam An-Nawawi commented on this and said:

معنى الرواية الأولى أن الأعمال الظاهرة لا يحصل بها التقوى ، وإنما تحصل بما يقع في القلب من عظمة الله تعالى وخشيته ومراقبته . ومعنى نظر الله هنا مجازاته ومحاسبته أي إنما يكون ذلك على ما في القلب دون الصور الظاهرة . ونظر الله رؤيته محيط بكل شيء . ومقصود الحديث أن الاعتبار في هذا كله بالقلب ، وهو من نحو قوله صلى الله عليه وسلم : ألا إن في الجسد مضغة الحديث

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4. It is the ikhlas of a person that manifest itself through one’s deeds. Some people wrongly assume that the hadeeth (about Allaah not looking at “your bodies and faces”) means that one is at liberty to wear whatever one likes and do whatever pleases him as long as his intentions are sound. Some practise isbal and appeal to such narrations to show that Allaah does not look at your clothing or your bodies, but what is inside your heart. While these people conveniently forget that intentions can not be sincere while one flouts or opposes the Sunnah of the Messenger صلى الله عليه وسلم in all that they do, whether it be in dress-code or other than that!

5. Similarly, Allaah سبحانه و تعالى said about Al-Birr:

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ

“It is not Birr that you turn your faces towards east and west (in prayers); but Birr is the one who believes in Allaah and the Last Day…” [Al-Baqarah, 177]

Similarly, Allaah سبحانه و تعالى said about the sacrifices:

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَـٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ

“It is neither their meat nor their blood that reaches Allaah, but it is Taqwah from you that reaches Him.” [Al-Hajj, 37]

Ibn Katheer reported in his Tafseer that Abul-’Aliyah said: “The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah. So Allah said: “It is not Birr that you turn your faces towards east and (or) west (in prayers)” – meaning, “this is Iman and its essence requires implementation.”

Similar was reported from Al-Hasan and Ar-Rabi’ bin Anas. Ath-Thawri recited: “but Birr is the one who believes in Allah”, and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness…”

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6. It is of importance to note that straight after the Ayah of “the garment of Taqwah being better” in Al-A’raaf, 26, Allaah سبحانه و تعالى Said:

يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا ۗ إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ

“O Children of Adam! Let not Shaytan deceive you, as he got your parents [Adam and Hawwa'] out of Paradise, stripping them of their garments, to show them their private parts. Verily, he (Shaytan) and qabeeluhu (his tribal soldiers) see you from where you cannot see them. Verily, We made the Shayateen Auliya’ (protectors and helpers) for those who believe not.” [Al-A'raaf, 27]

This Ayah imparts huge amount of guidance, if only we ponder. Allaah linked the “libas of taqwah” in the previous Ayah, to the stripping of the libas of Adam and Hawwa’ when they disobeyed their Rabb and fell victim to the whisperings of Shaytan (see TaHa, 121) – Showing that it is taqwah alone that protects one from the plots of Shaytan; for it continually reflects the true nature of one’s heart and sincere intentions, which then make themselves manifest upon the limbs of a Muslim.

7. Shaytan and his tribal soldiers see us from where we cannot see them. This is from the respite [see Al-A'raaf, 15] Allaah granted him until the Day of Resurrection, after which Iblees said:

ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).” [Al-A'raaf, 17]

Ash-Shukr is again from the characteristics of the believers and it is not attained except with taqwah that is inherent within ourselves, and which reflects outwardly on our tongues as well as the actions of the limbs. Hence the essence of all these Ayaat are linked by the call to preserve ourselves from sin and transgression by building our defences against Shaytan – the greatest of these defences is having taqwah to Allaah.

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May Allaah increase our taqwah and make us amongst the shakiroon.

The ‘wahn’ in our hearts

الحمد لله رب العالمين وصلى الله وسلم على رسول الله وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين

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Thawbaan رضي الله عنه (the freed slave of the Prophet صلى الله عليه وسلم) narrated that the Messenger of Allaah صلى الله عليه وسلم said:

يوشك الأمم أن تداعى عليكم كما تدعى الأكلة إلى قصعتها , فقال قائل: و من قلة نحن يومئذ ? قال: بل أنتم يومئذ كثير و لكنكم غثاء كغثاء السيل و لينزعن الله من صدور عدوكم المهابة منكم و ليقذفن الله في قلوبكم الوهن , فقال قائل يا رسول الله و ما الوهن ? قال حب الدنيا و كراهية الموت

“Nations are about to unite (and call) each other to set upon you, just as diners are invited to a plate of food.” It was said: “Will it be because of our lack of numbers that day (i.e. will be be small in number)?” He صلى الله عليه وسلم said: “Rather, you will be many on that day, but you will be like scum foam (that floats) on the river. Allaah will remove the fear of you from the hearts of your enemies and put Wahn into your hearts.” It was said: “O Messenger of Allaah, what is Wahn?” He صلى الله عليه وسلم said: “Love for the dunya and hatred for death.”

[Related by Abu Da'wud, 4297 and others - graded as saheeh by Al-Albani in 'Silsilah as-Saheehah', 958]

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1. When diners set upon eating, they do not merely take one bite of the food; rather they will taste a variety of food on offer and finish the plate. And this is what we find today, wherever we look in the Ummah, attempts are being made to undermine Islam and Muslims, to dismantle da’wah efforts and to thwart any sign of religious revival within Muslim majority and Muslim minority communities.

2. The Sahabah could not fathom that their condition would change from one of strength and dominance to one of weakness and subjugation – due to anything other than numerical disadvantage. Thus they asked if this ability of the enemies will be because we will be small in number. The Prophet صلى الله عليه وسلم assured them of quite the opposite.

3. Muslims seem to harbour a false sense of pride in their increasing global population. This despite their weakness as an ummah and their inability to unite nor safeguard their borders nor their interests nor indeed influence major affairs on the world stage that effects them.

4. According to ‘Lisan al-Arab’ وهن means (any type of) weakness. It can denote weakness in one’s deeds; and the inability to commanding the good and forbidding the evil – In other words, physical as well as mental weakness. It is also used to describe the weakness of bone and how, once it erodes, it is easy to break.

It is also described as fatigue, a debilitating disease, (self) oppression – All of which apply to the one who loves the dunya, because he will inevitably become weak chasing its mirage. And the love of Allaah and love of dunya can not exist in one’s heart equally.

5. ‘Love for the dunya and hatred for death’ is described as a major weakness. This is because love for the dunya weakens one’s imaan, such that it leads to neglecting the Hereafter and what is required of him in terms of his religious obligations, thus becoming complacent. Hatred for death usually arises from one’s attachment and excessive love for the dunya; and it also arises from the accumulation of sins and/or feeling the loss of hope for the Mercy of Allaah سبحانه و تعالى – Both of which are blameworthy and lead to inevitable loss and misery.

6. Allaah سبحانه و تعالى Said in Al-Qur’an:

وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

“And this life of the world is only an amusement and a play! Verily, the home of the Hereafter – that is the life indeed (i.e. the eternal life that will never end), if they but knew.” [Al-Ankaboot, 64]

Instead of using the dunya as a means to achieve the Hereafter, we have made this dunya a means to an end in and of itself.

7. Allaah سبحانه و تعالى Said in Al-Qur’an about mankind:

بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا وَالْآخِرَةُ خَيْرٌ وَأَبْقَ

“Nay, you prefer the life of this world. And yet the Hereafter is better and more lasting.”  [Al-A'laa, 16-17] – see also An-Nahl, 107 and An-Noor, 37

8. Ibn Mas’ood رضي الله عنه said (as reported in marfu’ form):

اقتربت الساعة , و لا يزداد الناس على الدنيا إلا حرصا , و لا يزدادون من الله إلا بعدا

“The Hour has drawn close.  And the people increase (only) in craving for the world.  And they do not increase except in distance from Allaah.” [Mustadrak Al-Hakim, 4/324; Mu'jam al-Kabeer, 9787;Ad-Dawlabi, 'Kuna', 1/155 and others -  graded as saheeh in 'Silsilah as-Saheehah', 1510]

9. In his magnificent ‘Sharh of Riyadh-us-Saliheen’, chapter 10, ‘Hastening to do Good Deeds’ (hadeeth no. 92) – Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله تعالى said:

“The more people increase in comfort and luxury and the more they open up before the people (with the dunya), the more evils will open up before them. It is comfort and luxury that destroys a person, because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten…

…For this, we say, that the more the dunya opens up before the people, and they end up concerning themselves with it, they will lose as much of the akhirah as they have gained from the dunya. The Prophet صلى الله عليه وسلم said: “By Allaah, I am not afraid of your poverty,” meaning I am not afraid of poverty for you, for the dunya will open up before you, “but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them.” [Bukhari and Muslim]

10. Allaah سبحانه و تعالى also Said:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“…And the life of this world is only a deceiving enjoyment.”  [Al-Hadeed, 20]

Imam Qurtubi commented on this Ayah and included:

ليس من اللهو واللعب ما كان من أمور الآخرة ، فإن حقيقة اللعب ما لا ينتفع به واللهو ما يلتهى به ، وما كان مرادا للآخرة خارج عنهما ; وذم رجل الدنيا عند علي بن أبي طالب رضي الله عنه فقال علي : الدنيا دار صدق لمن صدقها ، ودار نجاة لمن فهم عنها ، ودار غنى لمن تزود منها

After explaining this Ayah, Imam Tabari quoted the following hadeeth of the Prophet صلى الله عليه وسلم to reflect upon the worthlessness of this dunya:

موضع سوط في الجنة خير من الدنيا وما فيها

“An area equal to (what is occupied by) a whip is Paradise is better than the (whole) world and whatever is in it.” [Saheeh al-Bukhari, 6415]

Sh. Yahya az-Zahrani has a nice article on “understanding the reality of dunya” – found here

11. About the worth of Dunya, the Prophet صلى الله عليه وسلم also said:

لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافراً منها شربة ماء

“If the Dunya was even equivalent to a mosquito’s wing with Allaah, a kafir would not (even) be allowed to a drink of water.” [Tirmidhi 2320, who graded it as hasan saheeh]

Yet the Muslims have staked their eternal future (in the akhirah) for the enjoyment of this temporal abode. This is indeed a thing that amazes. The Prophet صلى الله عليه وسلم also said:

الدنيا ملعونة ملعون ما فيها إلا ذكر الله وما والاه وعالماً ومتعلماً

“The dunya is cursed except for the dhikr of Allaah and what resembles it (of worship and knowledge) and an Alim and the one who learns ilm (of the Deen).” [Tirmidhi, 2322 and others, who graded it as hasan]

12. The Prophet صلى الله عليه وسلم said:

و كن فى الدنيا كأنك غريب أو عابر سبيل

“And be in this world like a stranger or a passing wayfarer.”  [Saheeh al-Bukhari, 5966 and others]

Many people have taken the life of this world as their goal, while subconsciously blocking-out the inevitability of death and seemingly “long-distanced” accountability of oneself on Yawm al-Hisab. A nice sharh of this hadeeth is available here

Take also, this rather innocent and hearty modern-day parable for example.

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13. Allaah سبحانه و تعالى summed up inevitability of death, hisab and dunya in one Ayah:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [Aal-Imraan, 185]

About ‘The life of this world is only the enjoyment of deception’, Sa’eed ibn Jubayr said (as recorded by Al-Baghawi in his tafseer):

متاع الغرور لمن يشتغل فيها بطلب الآخرة ، ومن اشتغل بطلبها فله متاع بلاغ إلى ما هو خير منه

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14. Umar bin al-Khattab said profound words of contemplation to his people:

والله إني لو شئت لكنت من ألينكم لباسا ، وأطيبكم طعاما ، وأرَقِّكُم عيشا ، ولكني سمعت الله عز وجل عَيَّرَ قوما بأمر فعلوه فقال : أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ

“By Allaah, if I wanted to, I could give you the best of clothes to wear, the best of food to eat and to live in enjoyment, but I heard Allaah Azza عز وجل Say something they (i.e. disbelievers of those who indulge in luxury) did not hear: ‘You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allah’s Command (disobey Allah)’.” (Al-Ahqaf, 20),  [Hilyat al-Awliya', 1/49]

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15. The causes of weakness of the Muslims is due to their having left the clear and pure Deen of Islam and indulgence in sin and transgression and extravagance. It is said that:  حب الدنيا رأس كل خطيئة – “Excessive love of the Dunya is a root to all evil.”

Shaykh Saleem al-Hilaali حفظه الله تعالى explains this well in his well-known article here

16. Understanding and fighting the intoxicating effect of dunya

17. Being ignorant of the akhirah

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Allaah alone is beseeched for the betterment of the ummah for He alone is the source of strength and help and He is the best of Planners.

“…he will be cut off”

الحمد لله رب العالمين وصلى الله وسلم على رسول الله وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين

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Allaah سبحانه و تعالى Said in Al-Qur’an:

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

“Indeed he who hates (is an enemy to) you (O Muhammad صلى الله عليه وسلم), he will be cut off.”  [Surat al-Kawthar: 3]

After providing a number of examples of how some people were punished by Allaah, due to their cursing and mocking of the Prophet صلى الله عليه وسلم , shaykh al-Islam then said something that is very relevant to our times where Islamophobia is rife and attacks on the honour and personality of our Prophet صلى الله عليه وسلم have become common.

Living as minorities in non-Muslim countries, one attitude we can maintain is from what he رحمه الله تعالى reported:

ونظير هذا ما حدثناه أعداد من المسلمين العدول أهل الفقه والخبرة عما جربوه مرات متعددة في حصر الحصون والمدائن التي بالسواحل الشامية، لما حصر المسلمون فيها بني الأصفر في زماننا، قالوا: كنا نحن نحصر الحصن أو المدينة الشهر أو أكثر من الشهر وهو ممتنع علينا حتى نكاد نيأس منه حتى إذا تعرض أهله لسب رسول الله صلى الله عليه وسلم والوقيعة في عِرْضِه، تعجلنا فتحه وتيسر ولم يكد يتأخر إلا يوماً أو يومين أو نحو ذلك، ثم يُفتح المكان عَنْوَة، ويكون فيهم ملحمة عظيمة، قالوا: حتى إن كنا لنتباشر بتعجيل الفتح إذا سمعناهم يقعون فيه مع امتلاء القلوب غيظاً عليهم بما قالوه فيه. وهكذا حدثني بعض أصحابنا الثقات أن المسلمين من أهل المغرب حالهم مع النصارى كذلك

“And this is what many trustworthy Muslims and people of Fiqh spoke of, about their experiences when they surrounded forts and towns in Sham and surrounded Bani al-Asfar (i.e. Roman Christians). They said: “We would surround the fortress or town for a month or more, until we almost despaired (that our siege was having no effect) and about to give up. Until the people of that place would start cursing the Messenger of Allaah صلى الله عليه وسلم and suddenly it would fall to our hands; sometimes the delay would not even be a day or two and it would be opened by force. So we would take it as a glad tiding when we would hear them curse the Messenger of Allah صلى الله عليه وسلم even though our hearts would be filled with fury and hatred for what they said, but we would see it as a glad tiding because it is a sign of our coming conquest. Thus, some of our companions said that some trustworthy Muslims from Morocco spoke of their (similar) experience with Christians there…”

[Taken from: Al-Sarim al-Maslool ala Shatim ar-Rasool]

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Allaah سبحانه و تعالى Said in Al-Qur’an:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“…And let those who oppose (the Messenger’s) commandment beware lest some trial befall them or a painful torment be inflicted upon them.”  [An-Noor: 34]

There are numerous examples from history, of the fate of those who were inflicted with fitnah and torment for their opposition to and mocking of the Sunnah of the Prophet صلى الله عليه وسلم. It is also from the Sunnah of Allaah that he will cut off those who have hatred towards His Messenger صلى الله عليه وسلم or oppose him in any way. This “cutting off” could render vain one’s good deeds (see 47:33) and lead to the prevention of every good thing in this world and in the Hereafter for them.

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May Allaah protect us from all types of fitan and keep us steadfast in His Path.

لا حول ولا قوة إلا بالله

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد

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Abu Musa (Al-Ash’ari) رضي الله عنه narrated:

 كنا مع رسول الله صلى الله عليه وسلم في غزاة فجعلنا لا نصعد شرفا ولا نعلو شرفا ولا نهبط في واد إلا رفعنا أصواتنا بالتكبير قال فدنا منا رسول الله صلى الله عليه وسلم فقال يا أيها الناس اربعوا على أنفسكم فإنكم لا تدعون أصم ولا غائبا إنما تدعون سميعا بصيرا ثم قال يا عبد الله بن قيس ألا أعلمك كلمة هي من كنوز الجنة لا حول ولا قوة إلا بالله

While we were with Allaah’s Messenger صلى الله عليه وسلم in expedition, we never went up a hill or reached its peak or went down a valley but raised our voices with Takbeer. Allaah’s Messenger صلى الله عليه وسلم came close to us and said, “O people, Be gentle with yourselves (i.e. don’t exert yourselves by raising your voices), for you do not call on a deaf or an absent one, but you call the All-Listener, the All-Seer (Allaah).” The Prophet صلى الله عليه وسلم then said, “O Abdullah bin Qais, Shall I not teach you a word which is from the treasures of Paradise? (It is): ‘La hawla wa la quwwata illa billah’ (There is neither might nor power except with Allaah).” [Saheeh al-Bukhari, 6236]

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1. The Hawqala (لا حول ولا قوة إلا بالله) is from the treasures of Paradise. It is from the roots of Tawheed and acknowledges the reality of Allaah’s power over all of His Creation. It is a means of increase in reward that leads to Paradise; An-Nawawi said:

المعنى أن قولها يحصل ثوابا نفيسا يدخر لصاحبه في الجنة وأخرج أحمد والترمذي وصححه ابن حبان عن أيوب أن النبي – صلى الله عليه وسلم – ليلة أسري به مر على إبراهيم على نبينا وعليه الصلاة والسلام فقال يا محمد مر أمتك أن يكثروا من غراس الجنة قال وما غراس الجنة ؟ قال لا حول ولا قوة إلا بالله

2. To be weary of raising our voices beyond what is ‘acceptable level’ – except at times and places when voices can or are to be raised. Ibn Battal said:

كان عليه السلام معلما لأمته فلا يراهم على حالة من الخير إلا أحب لهم الزيادة فأحب للذين رفعوا أصواتهم بكلمة الإخلاص والتكبير أن يضيفوا إليها التبري من الحول والقوة فيجمعوا بين التوحيد والإيمان بالقدر وقد جاء في الحديث إذا قال العبد لا حول ولا قوة إلا بالله قال الله أسلم عبدي واستسلم

[see 'Fath al-Bari', 9845]

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3. From other established narrations related to the Hawqala, we know that:

- It is written under the Arsh of Allaah (Al-Hakim, 1/21 – see ‘Saheeh al-Jaami’, 2614).
- It is a door from the doors of Paradise (see ‘Saheeh Targheeb wat-Tarheeb’, 1581-2)
- It is a plant from the plants of Paradise (see ‘Saheeh Targheeb wat-Tarheeb’, 1583)

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4. Scholars have deduced many benefits from the ahadeeth related to the Hawqala, deducted and provided amazing pieces of advice based on it.

Shaykh Abd-Al Razzaq ibn Muhsin al-Abbaad حفظه الله تعالى penned a unique and most-excellent treatise on – Al-Hawqala -
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And with Allaah is success.

“and inform with it”

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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As part of a lengthy hadeeth, the Messenger of Allaah صلى الله عليه وسلم said:

احفظوهن وأخبروا بهن من وراءكم

“Memorise it (i.e. my hadeeth) and inform with it to those who come after you.” [Saheeh al-Bukhari, 53]

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The Prophet صلى الله عليه وسلم encouraged his Companions to memorise his words and to narrate them to those who come after them from their offspring and other than them. They were fervent upon memorising the blessed words of the Prophet صلى الله عليه وسلم and understanding them and acting upon them.

Thereafter, their students and their children took these statements and preserved them in their hearts and minds and narrated them verbally and through writing. Verily this methodology has not ceased to this day where scholars and students of knowledge strive to preserve and spread the Sunnah upon the correct methodology and understanding from the the best of generations from the first 3 centuries hijri.

Allaah سبحانه و تعالى Said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

“…Help you one another in Al-Birr and At-Taqwa, but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is severe in punishment.”  [Al-Ma'idah, 2]

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Abdullah bin Mas’ood رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

نضر الله امرأ سمع منا شيئا فبلغه كما سمعه ، فرب مبلغ أوعى من سامع

“May Allah brighten the face of the one who hears something from us and communicates it to others, for it may be the listener may understand better than the conveyor.” [Tirmidhi, 2657 and Ibn Majah and others - graded as hasan saheeh by Tirmidhi (see also 'Saheeh at-Targheeb', 89]

In his ‘Tuhfat al-Ahwadhi‘, al-Mubarakpuri quotes at-Teebi who said that this hadeeth includes conveying the words and deeds of the Prophet صلى الله عليه وسلم AND his Sahabah رضي الله عنهما – as this is indicated by the plurality of the word منا ‘us’ in the text.

Mulla Ali Qari further wrote in his ‘Mirqat al-Mafatih‘, 230 about conveying of such knowledge:

وقال ابن حجر قوله : منا يحتمل أنه للجماعة فيشمل من سمع من الصحابة شيئا من الأقوال ، وقول شارح : المراد من “شيئا” عموم الأقوال والأفعال الصادرة منه عليه الصلاة والسلام وأصحابه غفلة عن كونه معمولا لسمع الذي لا يكون إلا في القول . أقول : لما قيل بعموم ” منا ” ، وقد يسمع من الصحابي أنه عليه الصلاة والسلام كان يفعل ، كذا صح أن يتعلق السمع بالفعل بهذا المعنى ، مع أن المراد بالسمع هو العلم الذي يشمل القول والفعل والشمائل أيضا ، وإنما خص السمع بالذكر لأن مدار العلم عليه غالبا

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Many such narrations give the glad-tidings of joy and huge rewards for those who hear his صلى الله عليه وسلم speech or know of his actions and then convey them to others. Islam is a Deen that promotes da’wah and this can only be achieved once we know the message of the Prophet صلى الله عليه وسلم and how this message was understood and practised by his immediate followers. Allaah سبحانه و تعالى Commanded His Messenger صلى الله عليه وسلم to say:

هَـٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي

“This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me…” [Yusuf: 108]

In his last sermon, after Praising Allaah, the Prophet صلى الله عليه وسلم said:

أيها الناس اسمعوا قولي ، فإني لا أدري لعلي لا ألقاكم بعد عامي هذا بهذا الموقف أبدا

“O People. Listen to what I have to say, for I do not know whether I shall ever be amongst you again after this year… (Therefore listen to what I am saying to you carefully and take these words to those who could not be present today).

Thus anyone who advocates the truth to prevail, communicates the authentic knowledge to others who are capable of comprehending. In this way, knowledge will perpetuate and the conveyor is hoped to receive the glad-tidings which Allaah has Promised, just as the Prophet صلى الله عليه وسلم said:

نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِى فَوَعَاهَا ثُمَّ أَدَّاهَا إِلَى مَنْ لَمْ يَسْمَعْهَا
نضر الله عبدا سمع مقالتي ، فوعاها وحفظها ، ثم أداها إلى من لم يسمعها

“May Allah brighten the face of the one who hears what I say and retains it, then conveys it to others…”  [Abu Da'wud, 10/94; At-Tirmidhi, 7/41 - graded as saheeh in 'Saheeh al-Jaami', 6766]

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The Prophet صلى الله عليه وسلم said:

إنه من أحيا سنة من سنتي قد أميتت بعدي فإن له من الأجر مثل من عمل بها من غير أن ينقص من أجورهم شيئا ومن ابتدع بدعة ضلالة لا يرضاها الله ورسوله كان عليه مثل آثام من عمل بها لا ينقص ذلك من أوزار الناس شيئا

“He who revives a Sunnah from my Sunan, which has died after me, for him is the reward like the reward of those who acted upon it, without any decrease in that reward. He who introduced evil innovation, which Allaah and His Messenger did not approve has (a burden of sin upon him) like the sins of one who acts according to it, without their sins being diminished in the least.”  [At-Tirmidhi, 2677 (and Ibn Majah, 174) - graded as hasan by Tirmidhi]

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And Tawfeeq is from Allaah alone.