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Your Intention Makes the Difference – Part 3

If you have read the first two parts of these series, you would know by now that your intention really makes the difference between success and failure. Success by winning Paradise in the hereafter or failure by entering into the Hell fire. Your intention, your sincerity towards Allah in your deed will decide whether it is an acceptable deed or not, as the Prophet Sallallahu ‘Alayhi wa Sallam relates to us:


“Allah does not accept any deed except that which is done only for Him and to seek His pleasure.”

Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 52

But now we are going to answer an important question in this article:

Is a sincere intention to please Allah enough to make a deed permissible?

To answer this, we must first understand that the intention is always one of two players in a deed. The other player that accompanies an intention almost all the time is the action itself. We know what the Prophet Sallallahu ‘Alayhi wa Sallam has said about the intention. Now what has the Prophet Sallallahu ‘Alayhi wa Sallam said about the action? He said:

“Whoever does any action that is not in accordance with this matter of ours (that is Islam), will have it rejected.”

Narrated by Muslim, al-Aqdiyyah, 3243

From this we understand that although the intention is an important component of the deed, it is NOT enough to make a deed permissible. It has to be accompanied by an action that is within the guidelines of the matters taught to us by Allah Subhanahu wa Ta’ala and His Messenger Sallallahu ‘Alayhi wa Sallam.

The hadeeth above is so profound that the scholars of Islam have many things to say about it:

Ahmad ibn Hanbal said: “The principles of Islam are covered by three hadeeth”:

  • The hadeeth related by `Umar that actions are but by intentions,
  • The hadeeth related by `Aishah that states whoever innovates a matter in this matter of ours will have it rejected, and
  • The hadeeth related by al-Nu`man ibn Bashir which states that what is lawful is clear and what is unlawful is clear.

Al-Hakim relates that Imam Ahmad said: “It would be appropriate to mention these three hadeeth at the beginning of every book on the subject, since they are the foundations of the hadeeth”:

  • The one stating that the actions are by intentions,
  • The one stating that the creation of one of you is brought together in the womb for forty days, and
  • The one stating that whoever innovates something in this religion of ours will have it rejected

So from the matter above we can conclude that for any deed to be accepted, you have to bring two things with it. If even one of these is missing, Allah will not accept your deed:

  1. The intention of worship should be to sincerely please Allah alone.
  2. The action of worship should be in accordance with the Law of Allah and His Messenger.

The two conditions for the acceptability of any deed

The two conditions above have been mentioned by numerous scholars of Islam:

1) Ibn al-Qayyim (may Allah have mercy on him) said: “Allah has made devotion of worship to Him alone and following the Sunnah the means of deeds being accepted; if these conditions are not met, then deeds are unacceptable.”

[Al-Rooh, 1/135]

2) On this Aayah:

“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”

[Surat Al-Kahf: Aayah 110]

Ibn Katheer comments saying: “These two factors form the basis for an acceptable deed: it must be done sincerely for the sake of Allah alone, and it must be correct and in accordance with the Shari’ah (law) of the Messenger of Allah (peace and blessings of Allah be upon him).’

And on this Ayah:

“And who can be better in religion than one who submits his face to Allah and he is Muhsin.”

[Surat An Nisa: Ayah 125]

Ibn Kathir explains the meaning saying: “Meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger with. These are the two conditions, in the absence of which no deed will be accepted from anyone:
a) Sincerity and
b) Correctness.
The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari`ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari`ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased.

[Tafseer lbn Katheer]

3) On this hadeeth:

‘Actions are only judged by intentions’ [Saheeh al-Bukhaari #1]

Sheikh al-Albani, May Allah be pleased with him, explained: “Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Ya akhee, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Ya akhee, the Messenger (sallAllahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’

If one’s actions are not righteous but intention is righteous – this is not enough. Likewise it is also not enough if it is vice versa: i.e. if one’s actions are righteous but intention is not righteous. So either one is not enough without the other.”

4) Ibn Rajab (may Allah have mercy on him) said: “This hadeeth (“Whoever does any action that is not in accordance…..”) forms one of the most important principles of Islam. It is like a scale for weighing up deeds according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not intended for the sake of Allah brings no reward to the one who does it, so too every deed which is not in accordance with the command of Allah and His Messenger will also be rejected and thrown back at the one who does it. Everyone who innovates in Islam something for which Allah and His Messenger have not granted permission, that thing has nothing to do with Islam.

[Jami’ al-‘Uloom wa’l-Hikam, part 1, p.176]

Incorrect actions are widespread in the Muslim ummah, where a person might think the intention is good but the action itself is an innovation in Islam. Again, repeating what was said by Ibn Rajab above about innovations:

Everyone who innovates in Islam, something for which Allah and His Messenger have not granted permission, that thing has nothing to do with Islam.

Innovations in Islam and the warning against them

Some common actions of worship that some Muslims do with a good intention but are innovations in Islam because the action itself is incorrect are as follows:

  1. Asking for help from a righteous dead person in a graveyard or shrine thinking that he/she has special virtues to provide sustenance, health and protection.
  2. Religious festivals and birthday celebrations like celebrating the birthday of the Prophet Sallallahu ‘Alayhi wa Sallam.
  3. Wearing amulets and hanging special ornaments in the house seeking protection through it from evil.
  4. Religious music such as qawwalis that is done in remembrance of Allah and His Messenger.
  5. Reciting Surat Al-Fatihah on special occasions such as on the meal that is offered upon the death of a person, which is an innovation also.
  6. Reciting dhikr (remembering Allah) in a manner and in a number not prescribed by authentic teachings from Allah and His Messenger.
  7. Isolating certain nights to stand in worship reciting Surahs in an innovated manner and number, such as on the night of 15th of Sha’ban (known as Shab-e-Baraat in the Indian subcontinent) and 27th of Rajab (Shab-e-Mi’raj).
  8. Supplicating to Allah in unison with the imam after every Salah except in acceptable forms prescribed by the laws of Allah and His Messenger such as in Witr salah in Taraweeh.
  9. Uttering the intention out allowed such as the intention to pray.

The above are just a handful of the the great number of innovations plaguing the Muslim ummah today. These innovations arise when Muslims do not bring the two conditions for the permissibility of a deed of worship together.

Imaam ash-Shaatibee (rahima-hullaah) mentions:

“Linguistically bid’ah (innovation) means ‘a newly invented matter’. The Shari’ah definition of bid’ah as: ‘A newly invented way [beliefs or action] in the religion, in imitation of the Shari’ah (prescribed law), by which nearness to Allah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed’.”

[Al-I’tisaam of ash-Shaatibee, 1/37]

The Prophet Sallallahu ‘Alayhi wa Sallam was very severe in warning us against any innovation in Islam. He Sallallahu ‘Alayhi wa Sallam said:

“Beware of newly-invented matters, for every newly- invented matter is a going astray.”

Classed as saheeh (authentic) by al-Albani in Saheeh Sunan al-Tirmidhi, no. 2157

The warning against innovation in the religion of Islam is given to us every Friday using the words of the Prophet Sallallahu ‘alayhi wa Sallam, reminding us of the need to be aware of it and avoid it:

إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَشَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَكُلُّ مُحْدَثَةٍ بِدْعَةٌ وَكُلُّ بِدْعَةٍ ضَلَالَةٌ وَكُلُّ ضَلَالَةٍ فِي النَّارِ

“The truest word is the Book of Allah and the best guidance is the guidance of Muhammad. The most evil matters are those that are newly invented (in the religion), for every newly invented matter is an innovation. Every innovation is misguidance and every misguidance is in the Hellfire.”

Source: Sunan al-Nasā’ī 1578
Grade: Sahih (authentic) according to Al-Albani 

Note that the kind of innovation that is prohibited are those that are introduced in the matters of the religion of Islam, as is clearly stated in the hadeeth discussed earlier where the Prophet Sallallahu ‘Alayhi wa Sallam said: Whoever does any action that is not in accordance with this matter of ours (that is Islam), will have it rejected.”. This is not innovation in the matters of this world such as innovation of cars for example for the ease of the people.

Innovation in Islam stems from differing from the Qur’an and Sunnah. And differing from the Qur’an and Sunnah is what destroyed the Jews and the Christians. In the beautiful Surat Al-Bayyinah, Allah subhanu wa Ta’ala describes exactly that.

He Subhanahu wa Ta’ala says:

And the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Peace be upon him) and whatever was revealed to him).
[Surat Al-Bayyinah: Aayah 4]

Ibn Kathir explains the Ayah above in his Tafseer by saying:

“This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a hadeeth that has many routes of transmission:

The Prophet Sallallahu ‘Alayhi wa sallam said:

“Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one. They (the sahabah) said, “Who are they, O Messenger of Allah? ” He replied, “Those who are upon what I and my Companions are upon.”

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).”
Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128),

Sheikh ul Islam ibn Tamiyyah said in Majmoo’ al-Fataawa (4/155) (3/346): “The sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah wa’l-Jamaa’ah – is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.”

Sheikh Saalih Al-Munajjid has published on islamqa.info: “The cause of difference and division among these groups mentioned in the hadeeth has to do with fundamental matters of religion and basic issues of ‘aqeedah, not differences of opinion regarding fiqh.” [1]

Aqeedah refers to: what a Muslim believes in his heart about the matters which are known from the Qur’an and the Prophetic Sunnah, in acknowledgement of the truth of Allah and His Messenger. [2]

That’s why Ibn Taymiyah (may Allah have mercy on him) says:

“The saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other groups, they are followers of weird ideas, division, innovation and whims and desires, and none of these groups reached anywhere close to the size of the saved group, let alone being equal to them, rather some of these groups are very small in number. The sign of these groups is that they go against the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.”

[Majmoo’ al-Fataawa (3/346).]

Keep in mind that the widely known 4 imams viz. Imam Abu Hanifa, Imam Malik, Imam Shafi’i and Imam Ahmad ibn Hanbal and their madhabs are not one of the sects.

The Imams of the four madhab knew the seriousness of introducing innovations in Islam by moving away and differing from the Qur’an and Sunnah. All of them are famously known to have said,

“If I say something then compare it with the book of Allah and the Sunnah of his messenger and if it agrees with them then accept it and that which goes against them then reject it and throw my saying against the wall!”

[An Nawawee, al Majmoo (1/63) and Ibn ul Qayyim, A’laam ul Muwaqqi’een (2/361)]

What is important to be kept in mind from the matter above is that not all deeds done with a good intention are righteous. There are many innovative practices that were introduced and will continue to be introduced by the sects that differ from the Qur’an and Sunnah. You need to be aware of these sects and innovative practices with knowledge to protect yourself and guide those who don’t know. And more importantly, you need to make sure that your deed meets the two conditions for it to be acceptable by Allah Subhanahu wa Ta’ala. Which is that, it must be performed with a sincere intention to please Allah alone and the action of worship performed must be from the guidelines given to us by Allah and His Messenger and not an innovation in Islam that differs from the law of Allah and His Messenger. 

 

Some important pieces of advice

Before his death, the Prophet Sallallahu ‘Alayhi wa Sallam gave this ummah some very important pieces of advice in order to safeguard themselves from innovative sects and religious practices and to ensure that the two conditions for the permissibility of a deed are met. Allah Subhanahu wa Ta’ala let the Prophet Sallallahu ‘Alayhi wa Sallam know that the Muslim ummah will be split into multiple sects and that there will come a time when there will be a lot of differences, which is the time we live in today. In such a time, this is the Prophet Sallallahu ‘Alayhi wa Sallam’s advice to you:

Advice number 1:

“Indeed, whoever among you lives (for a long time) he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided caliphs. “

Jami At tirmidhi 2676, Book 41, Hadith 32

Advice number 2:

“I have left behind two things, you will never go astray as long as you hold fast onto them, the Qur’an and Sunnah.”

 Muwatta Imam Malik, 1601

Advice number 3:

“You have to follow my Sunnah (way) and the way of my rightly-guided successors (al-khulafa’ al-rashidoon); bite onto it with your eyeteeth (i.e., cling firmly to it).”

Narrated by al-Tirmidhi, al-‘Ilm, 2600

Advice number 4:

“You must adhere to my Sunnah and the way of the Rightly-Guided Caliphs who come after me. Adhere to it and cling to it strongly, and beware of newly-invented matters, for every newly-invented matter is an innovation (bid’ah) and every innovation is a going astray.”

Narrated by Abu Dawood (4607) and classed as saheeh by al-Albaani in Saheeh Abi Dawood

If we had to summarize the advises of the Prophet Sallallahu Alayhi wa Sallam above into a single statement, it would be: 

Stick to the Qur’an and Sunnah upon the understanding and implementation of the rightly guided Salaf as-Saalih.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

“The sign of the people of bid’ah (innovation) is that they do not follow the salaf.”

End quote from Majmoo’ al-Fataawa (4/155).

Who are the Salaf as-Saalih?

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -rahimahullah-said:

“The Salaf as-Saalih (Pious predecessors) includes the three generations about whom the Messenger SallAllahu ‘Alayhi wa Sallam testified regarding their goodness in a Hadeeth whose authenticity is agreed upon.  Rather this Hadeeth has reached the level of Mutawwatir due its many chains in the Saheeh of Muslim and other than them from a great deal of the Companions, that the Prophet SallAllahu ‘Alayhi wa Sallam said:

“خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم ثم الذين يلونهم” 

“The best people are my generation then those who will come after them and then those after them…”

Ṣaḥīḥ al-Bukhārī 6065, Ṣaḥīḥ Muslim 2533

Sheikh al-Albani continues, “So the three generations whose goodness has been testified are the ones who are intended by being the Salaf as-Saalih.”

The narration above is a command from the Prophet Sallallahu ‘Alayhi wa Sallam, his command to follow the Salaf as-Saalih and his affirmation that their path is the only correct path.

Where is the command of Allah Subhanahu wa Ta’ala to follow the Salaf as-Saalih and his affirmation that their path is the only correct path? It is in the Qur’an as follows:

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajiroon) and also those who followed them exactly (in Faith). Allah is well pleased with them, as they are well pleased with Him.
He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

[Surat At-Tawbah: Aayah 100]

On this Aayah Sheikh al-Albani comments:

“Indeed this noble Aayah is the foundation from where it is necessary for every Muslim to spring forward from to get to know the Da’wah which some of the scholars, in the past and present have defined as the ‘Da’watus–Salafiyyah’.
Whoever truly wants to return to the Book and the Sunnah then it is necessary for that person to return to what the Companions of the Prophet Sallallahu ‘Alayhi wa Sallam were upon, and the Tabi’een (the successors of the Companions) and the successors of the Ta’abeen.”

[Taken from a tape entitled ‘Dawatus-Salafiyyah’]

So in summary the Salaf as-Saalih are the first three generations whom Allah and His Messenger Sallallahu ‘Alayhi wa Sallam have commanded us to follow, imitate and understand the Qur’an and Sunnah like the way they understood it. They are:

1st generation – The Sahabah (Those who met the Prophet Sallallahu ‘Alayhi wa Sallam as believers and died in a state of believing in him as Muslims).

2nd generation – Tabi’een (Those who came after the period of the Prophet Sallallahu ‘Alayhi wa Sallam, who did not meet the Prophet Sallallahu ‘Alayhi wa Sallam, but met the Sahabah as believers and followed the teachings of the Sahabah and died as Muslims.)

3rd generation – Atba at Tabi’een (Those who came after the period of the Tabi’een, who did not meet the Sahabah, but met the Tabi’een as believers and followed the teachings of the Tabi’een and died as Muslims.)

Some practical steps in order for us to ensure that the action in our deed is from the teachings of the Qur’an and Sunnah:

1. Obtain knowledge of the religion of Islam from true scholars so that your action is based upon clear evidence from the Qur’an and authentic Sunnah. If someone comes with something new that you do not know of, ask for evidence. 

Allah Subhanahu wa Ta’ala commands ask to verify some new piece of knowledge that comes to us with clear evidences:

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.
[Surat Al Hujurat: Aayah 6]

Say, “Produce your proof, if you should be truthful.”
[Surat Al Baqarah: Aayah 111]

If we don’t know whether an action is a permissible form of worship, then Allah Subhanahu wa Ta’ala tells us to:

“Ask the people of the knowledge if you do not know.”
[Surat Al-Anbiya: Aayah 7]

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

“Seeking knowledge is an obligation upon every Muslim.”

[Source: Sunan Ibn Mājah 224
Grade: Sahih (authentic) according to Al-Albani]

He Sallallahu ‘Alayhi wa Sallam also warned us to take knowledge from the true scholars before it is taken away:

“Allah does not take away the knowledge by taking it away from the hearts of the people, but He takes it away by the death of the Scholars till no Scholar remains. Then people will take as their leaders the ignorant who when asked will give their verdict (fatwa) without knowledge. So they will go astray themselves and will lead the people astray.”

[Reported by Al-Bukhārī, no. 100]

In a wording, he said, “There will remain the ignorant from whom verdicts (fatwas) will be sought. They will give verdicts based upon their own opinions, so they will go astray and will lead the people astray.”

[Al-Bukhāri no. 7307]

Ibn Mas’ūd said,

“Learn knowledge before it is taken away, and it is taken away by the death of the scholars. Beware of going extremes and delving too deeply, and beware of innovations. Upon you is to adhere to the ancient affair.”

[See Ad-Dārimī with the explanation, Fathul-Mannān 2/115, Al-Musannaf of Abdur-Razzāq 11/252, Jāmi’ Bayān Al-‘Ilm wa Fadlihi 1/152, Al-‘Amr bil-Ittibā’ p. 59)

Mu’aadh ibn Jabal (Radhi Allah ‘Anhu) said:

“O’ people, you must seek knowledge before it is taken away, for indeed when its people (the scholars) die, it will be taken away. And beware of bid’ah, innovation and sophistication, and adhere to the ancient way [i.e., the way of the Prophet (sallallahu ‘alayhi wa sallam)].”

[Al-Bidaayah wan-Nahy ‘anha by Ibn Waddaah]

And always, always ask for evidence from the Qur’an and Sunnah with regards to the act of worship that you are about to perform:

The author, (Imām al-Barbahārī) may Allah have mercy upon him said; “Examine! May Allah have mercy upon you, the speech of every person that you hear, practically in your day and age. Do not act in haste and do not enter into anything from it until you ask and see – Did any of the companions of the Prophet sallallahu ‘alayhi wa sallam speak concerning it or any of the scholars? For if you find a narration from them concerning it then hold tightly onto it and do not exchange it for anything nor give anything precedence over it and consequently fall into the Hell-Fire.” [4]

Sheikh Saalih Al-Fawzaan says:

“Beware and do not rush into accepting speech upon false value even if you are impressed and carried away by his eloquent speech, ability to manipulate words and lectures, do not hasten to it until you have looked into it and examined it against the Qurʾān and Sunnah. Look to see who said (this speech), is he a person of understanding or not? Ask the people of knowledge about him and examine to see if any of the salaf had preceded him in his speech. I have warned against this on many occasions, do not introduce opinions, views, statements that have not been mentioned before (from any of the salaf).” [4]

[Ithāf al-Qāriī fī Sharh us-Sunnah of Al-Barbahārī, 1/102-109 of Shaykh Ṣāliḥ ibn Fawzān al-Fawzān]

 

2. Ensure that the action is something which the Salaf as-Saalih have known to have done and it is not something newly introduced. Stop where they stopped. 

It is easy to understand this point when we realize that Allah Subhanahu wa Ta’ala perfected and completed the religion of Islam during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. All the rules and regulations of worship were sent through revelation during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. The revelation also stopped during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. Then how can someone come after and introduce something new to a religion that Allah Subhanahu wa Ta’ala said is perfect and complete?

This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.
[Surat Al-Maidah: Aayah 3]

Allah Subhanahu wa Ta’ala perfected the religion to the extent that He taught us through His Messenger Sallallahu ‘Alayhi wa Sallam how to clean ourselves after excretion and urination, to a level of perfection that someone was very amazed at this and said to Salman Al-Farsi RadhiAllahu ‘Anhu:

“Your Prophet Sallallahu ‘Alayhi wa Sallam teaches you about everything, even about excrement.”

To which Salman Al-Farsi RadhiAllahu ‘Anhu responded:

“Yes, he has forbidden us to face the Qibla at the time of excretion or urination, or cleansing with right hand or with less than three pebbles, or with dung or bone.”

[Sahih Muslim: Book 2, Hadith 73]

The companions of the Prophet Sallallahu ‘Alayhi wa Sallam practiced the perfect religion. It is enough for us to follow them.

Hudhayfah ibn al-Yamaan (RadhiAllahu ‘Anhu) said:

“Do not perform any act of worship that was not practiced by the Companions of the Messenger of Allah, for the earlier generation did not leave any room for the latter to add anything (to the religion). Fear Allah, O’ readers, seekers of knowledge, and follow the path of those who came before you.”

[Narrated by Ibn Battah in Al-Ibaanah]

Imaam Al-Awzaa’ee (d.157) said:

“Make yourself patient upon the Sunnah, stop where the people stopped, speak with what they spoke with, and refrain from what they refrained from. And follow the path of your Righteous Predecessors (Salaf-as-Saaliheen) for verily, sufficient for you is that which was sufficient for them.”

[Related in Ash-Shari’ah, by Al-Aajurree, p. 58]

‘Abdullaah Ibn Mas’ood (RadhiAllahu ‘Anhu) said:

“Whoever wants to follow an example, let him follow the example of those who have passed away, the Companions of Muhammad (sallalahu ‘alayhi wa sallam). They were the best of this ummah, the purest in heart, the deepest in knowledge, the least in sophistication. They were people whom Allah chose to be the Companions of His Prophet Sallallahu ‘Alayhi wa Sallam and to convey His religion, so imitate their ways and behavior, for they were following the Straight Path.”

[Al-Baghawi in Sharh as-Sunnah]

‘Abdulaah Ibn Mas’ood (RadhiAllahu ‘Anhu) said:

“Follow and do not innovate, for everything has been taken care of, and you must follow the ancient way (i.e., of the Salaf).”

[Ad-Daarimi in his Sunan]

‘Abd-Allah ibn ‘Umar (RadhiAllahu ‘Anhu) said:

“People will continue to adhere to the correct way so long as they follow the footsteps [of the Prophet (sallallahu ‘alayhi wasallam)].”

[Al-Laalkaa’i in Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah]

Ibn ‘Abbaas RadhiAllahu ‘Anhu said:

“Indeed the most detestable of things to Allah are the innovations.”

[As-Sunan al-Kubraa, 4/316]

Imam Ahmad ibn Hanbal said:

“The basic principles of Sunnah in our view are: adherence to the way of the Companions of the Messenger of Allah, following their example and forsaking bid’ah (innovation), for every bid’ah is going astray.”

[Al-Laalkaa’i in Sharh Usool Ahl as-Sunnah]

The author, (Imām al-Barbahārī) may Allah have mercy upon him said: “Safe yourselves from the small innovations, cause verily the small/minor innovations go to an extent and become major. Likewise every innovation in this ummah was minor in the beginning, seemed similar to the haqq (the truth). Everyone who performed it got deluded by it, to an extent that it became unavoidable. It later turned into a deen that is practiced. So the person who followed it left the Sirat al-Mustaqeem (the straight path).”

 

3) Do not decide whether an act of worship is acceptable or not based upon its good or bad appearance, logic or on weak opinion. Its permissibility depends only upon whether it is found in the Qur’an and authentic Sunnah or not.

‘Abdullaah Ibn ‘Umr said:

“Every bid’ah (innovation) is misguidance, even if people think it is good.”

[Al-Laalkaa’i in Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah]

About the act of mas’aa (wiping over socks to complete the ablution) the Prophet Sallallahu ‘Alayhi wa Sallam taught us to wipe the top of the socks even though it is logically more sound to wipe the bottom of the socks because you find more dirt there. About this ‘Ali Ibn Abi Taalib (Radhi Allah ‘Anhu) commented:

“If religion were based on opinion (what people think is common sense), then we should wipe the bottom of the khuff (leather slippers) rather than the top, but I saw the Messenger of Allah wiping the top of them.”

[Ibn Abi Shaybah in Al-Musannaf]

Imam Al-Awzaa’i said:

“You must follow the footsteps of those who came before, even if the people reject you. Beware of personal opinions even if people make them attractive. The clear way is that of the Straight Path.”

[Al-Khateeb in Sharaf Ashaab al-Hadeeth]

Imaam Maalik said:

“Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”

[Ibn ‘Abdul Barr in Jaami’ Bayaan al-’Ilm, 2/32]

Imaam Abu Haneefah said:

“When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (sallallahu ‘alaihi wa sallam), then ignore my saying.”

[Al-Fulaani in Eeqaaz Al-Himam, p. 50]

Imaam Ash-Shaafi’ee said:

“The Muslims are unanimously agreed that if a sunnah of the Messenger of Allah (sallallahu ‘alaihi wa sallam) is made clear to someone, it is not permitted for him to leave it for the saying of anyone else.”

[I’laam , 2/361]

Imaam Ahmad said:

“Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi’i, nor Awzaa’i, nor Thawri, but take from where they took (i.e. from the Salaf as-Sallih)”

[Ibn al-Qayyim in I’laam, 2/302]

 

To Conclude

Your intention makes the difference, but your sincere intention is useless if the action you perform is not according to the teachings of the Qur’an and Sunnah upon the understanding of the Salaf as-Saalih.

We will end this series with an incident that took place after the death of the Prophet Sallallahu ‘Alayhi wa Sallam, that shows to us how important it was for the Sahabah to ensure that both their intention and their action is according to what Allah and His Messenger had left them with in the Qur’an and Sunnah. Here is the incident:

Amr ibn Yahya said: “I heard my father narrating from his father who said:

“We were at the door of ‘Abd-Allah ibn Mas‘ood before the early morning prayer. When he came out we walked with him to the mosque. Abu Moosa al-Ash’ari came up to us and said, “Did Abu ‘Abd ar-Rahmaan come out to you yet?” We said, “No.” He sat down with us until [Abu ‘Abd ar-Rahmaan] came out. When he came out, we all stood up to greet him, and Abu Moosa said to him: “O Abu ‘Abd ar-Rahmaan, earlier I saw in the mosque something that I have never seen before, but it seems good, al-hamdu Lillaah.” He said, “And what was it?” He said, “if you live, you will see it. I saw people in the mosque sitting in circles waiting for the prayer. In every circle there was a man, and they had pebbles in their hands. He would say, ‘Say Allahu akbar one hundred times,’ and they would say Allahu akbar one hundred times; then he would say, ‘Say Laa ilaaha ill-Allah one hundred times,’ and they would say Laa ilaaha ill-Allah one hundred times; then he would say, ‘Say Subhaan Allah one hundred times,’ and they would say Subhaan Allah one hundred times.’ He asked, ‘What did you say to them?’ He said, ‘I did not say anything to them; I was waiting to see what your opinion would be and what you would tell me to do.’ He said, ‘Why did you not tell them to count their bad deeds and guarantee them that nothing of their good deeds would be wasted?’ Then he left, and we went with him, until he reached one of those circles. He stood over them and said, ‘What is this I see you doing?’ They said, ‘O Abu ‘Abd ar-Rahmaan, these are pebbles we are using to count our takbeer, tahleel and tasbeeh.’ He said, ‘Count your bad deeds, and I guarantee that nothing of your good deeds will be wasted. Woe to you, O ummah of Muhammad, how quickly you are getting destroyed! The Companions of your Prophet (peace and blessings of Allah be upon him) are still alive, his garment is not yet worn out and his vessels are not yet broken. By the One in Whose hand is my soul, either you are following a way that is more guided than that of Muhammad or you have opened the door of misguidance!’ They said, ‘By Allah, O Abu ‘Abd ar-Rahmaan, we only wanted to do good.’ He said, ‘How many of those who wanted to do good failed to achieve it! The Messenger of Allah (peace and blessings of Allah be upon him) told us that people recite Qur`an and it does not go any further than their throats. By Allah, I do not know, maybe most of them are people like you.’ Then he turned away from them. ‘Amr ibn Salamah said, ‘I saw most of the members of those circles fighting alongside the Khawaarij on the day of Nahrawaan.’ ”

[Reported by al-Daarimi, al-Sunan, no. , ed. by ‘Abd-Allah Haashim al-Yamaani. Al-Albaani classed its isnaad as saheeh in al-Silsilat al-Saheehah under hadeeth no. See Majma’ al-Zawaa’id by alHaythami ]

The point to understand from the hadeeth above is:

Even though the act of worship that the people in the masjid were performing by saying takbeer, tahleel and tasbeeh is an act that looked good in appearance and sincere in intention as they were praising Allah Subhanahu wa Ta’la, the sahabah still scolded them for doing it because it was an action done in a manner that was not prescribed by the Prophet Sallallahu ‘Alayhi wa Sallam and warned them to stop because they knew it will not be accepted by Allah Subhanahu wa Ta’ala.

The incident above is a lesson for us to ensure that our deeds with sincere intentions are always accompanied by correct actionIt warns us against becoming like those who try to change a religion that is already perfect by introducing new practices which will never be accepted by Allah, about whom the Prophet Sallallahu ‘Alayhi wa Sallam said:

“I will reach the Cistern ahead of you. He who comes to me will drink, and whoever drinks will never thirst again. There will come to me some people whom I will recognize and they will recognize me, then they will be prevented from reaching me. I shall say: ‘They are of me,’ but it will be said: ‘You do not know what they introduced after you were gone.’ So I shall say: ‘Away, away with those who changed (the religion) after I was gone.’”

[Narrated by al-Bukhaari (6212) and Muslim (2290)]

 

The Intention Makes the Difference Part 3

Resources used in making this article:

[1] https://islamqa.info/en/answers/90112/who-are-the-saved-group

[2] https://islamqa.info/en/answers/951/what-is-aqeedah

[3] https://theauthenticbase.wordpress.com/quotes-from-the-salaf/

[4] http://dusunnah.com/article/examine-the-speech-of-every-person-you-hear-today/

 

Your Intention Makes the Difference – Part 1

When you come across the aayaahs in the Qur’an that speak of the hell fire, you are left terrified, shaken, broken by the extreme nature with which Allah describes the destruction of it! Aayaahs of the Qur’an such as:

In fierce hot wind and boiling water
And a shade of black smoke,
Neither cool nor beneficial
[Surat Al-Waaqi’ah: Aayahs 42-44] 

There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves.
[Surat Ar-Rahmaan: Aayah 35]

For them there will be no food except from a poisonous, thorny plant, which neither nourishes nor avails against hunger.
[Surat Al-Ghashiyah: Aayahs 6-7]

Wherein he will neither die nor live.
[Surat Al-A’la: Aayah 13]

It is a fire about whose intense heat in comparison to that of the fire on earth has been described by the Prophet Sallalahu ‘Alayhi wa Sallam when he said,

“The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.”
They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient’?’
He replied,” It is more than it by sixty-nine times.”

Al-Bukhari and Muslim

It is a fire whose severe isolation and loneliness has been described by the sahabah and many scholars of the past.
Ibn ‘Abbas RadhiAllahu Anhu said, “Its doors will be closed.” and “they will have chains on their necks, and the gates (of Hell) will be shut upon them.”
Ad-Dahhak said, ُ”It will be sealed over them and it will have no door.”
Qatadah said, ُ”It will be shut and there will be no light in it, no escape, and no way out of it forever.”
Thabit Al-Bunani said, “It will burn them all the way to their hearts while they are still alive.” Then he said, “Indeed the torment will reach them.” Then he cried.

Such horrifying reports of the fire that Allah has prepared make you wonder how evil the people who enter it must have been, so much so that they weren’t able to attain Mercy from the Most Generous of those Who grants Mercy and Forgiveness. As Allah says:

None shall enter it save the most wretched.
[Surat Al-Layl: Aayah 15]

These must have been some really reaaaaally bad people who did some reaaally bad deeds.

But do you know who are the very first amongst the people who will enter such a fire? Here are the first three:

  1. A man who studied religious knowledge and taught it and who used to recite the Qur’an.
  2. A man who spent his wealth in every way possible way that Allah likes.
  3. A man who died as a martyr in the path of Allah. 

You don’t believe it? It is what the Prophet Sallahu ‘alayhi wa Sallam said himself:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“The first of people against whom judgement will be pronounced on the Day of Resurrection will be a man who died a martyr.
He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I fought for You until I died a martyr.’
He will say: ‘You have lied – you did but fight that it might be said [of you]: ‘He is courageous.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake.’
He will say: ‘You have lied – you did but study [religious] knowledge that it might be said [of you]: ‘He is learned.’ And you recited the Qur’an that it might be said [of you]: ‘He is a reciter.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into the Hell-fire.

[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.’
He will say: ‘You have lied – you did but do so that it might be said [of you]: ‘He is open-handed.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.”

It was related by Muslim (also by at-Tirmidhi and an-Nasa’i)

While Abu Hurayrah RadhiAllahu ‘Anhu was narrating this hadeeth, he was so traumatized by it that he kept gasping until his head fell forward and he needed the support of another person beside him.

These three people, in spite of all their hard earned effort towards doing good deeds, where did they fail? The failed in their sincerity towards Allah. And only that caused them to enter the Hell fire. Their intention is what made the difference.

We learn from this that just doing a good deed is not enough. What plays an even more important role in deciding whether that deed will be accepted by Allah, is the intention behind it.

The Prophet Sallallahu ‘Alayhi wa Sallam (peace and blessings of Allaah be upon him) said:

“Allaah does not accept any deed except that which is done only for Him and to seek His pleasure.”

Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 52.

The question that should be asked to yourself before doing any good deed is:

Am I doing this to please Allah?

Riya

They fell into something called Riya (showing off).

In al-Musnad (27742), it is narrated that Mahmoud ibn Labeed said that the Messenger of Allaah Sallallahu ‘Alayhi wa Sallam said:

“The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’”

Classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 951.

Allah has mentioned in the Qur’an with regards to shirk:

“Verily, Allah forgives not that partners should be set up with Him (in worship).”
[Surat An-Nisa: Aayah 48] 

And although riya is regarded as minor shirk, it must be avoided just as major shirk is avoided.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Do the words of Allah, “Verily, Allah forgives not that partners should be set up with Him (in worship)” [an-Nisa’ 4:48] include minor shirk?

He replied: “The scholars differed concerning that. Some of them said that it includes all kinds of shirk, even minor shirk such as swearing by something other than Allah; Allah will not forgive him. But with regard to major sins, such as drinking alcohol and zina, they are subject to the will of Allah; if Allah wills He will forgive them and if He wills He will punish them. 
Shaykh al-Islam [Ibn Taymiyah] said different things. On one occasion he said: Allah does not forgive shirk even if it is minor. And on another occasion he said: That which Allah does not forgive is major shirk.  Whatever the case, we must beware of shirk altogether, because the general meaning may include minor shirk too, because He says “Verily, Allah forgives not that partners should be set up with Him” meaning any partner, therefore it suggests any kind of shirk.
End quote from Majmoo’ Fataawa as-Shaykh Ibn ‘Uthaymeen (2/203).[2]

We can notice how riya ties to shirk even in the following hadeeth where we see how we may incur the anger and wrath of Allah Subhanahu wa Ta’ala, who is the Most Merciful, if we do our deeds to show off to others than Allah:

The Prophet Sallallahu ‘Alayhi wa Sallam said:


“Allah – the Blessed and Sublime – says:  “I am in no need of partners. Whoever does a deed for the sake of others as well as me, I leave his deed for those others.'”

Sahîh Muslim

We see how it affects one of the most important principles of Tawheed (to single out Allah in all acts of worship and to abandon the worship of anything else) which is:

Tawheed Al-Uloohiyyah – to single out Allah within the actions of the servant.”

This includes all actions that draw them closer to Allah, Glorified and Exalted, like Du’aa (supplicaton).
All forms of worship must be strictly for Allah alone, and nothing can be done for other than Him. This is what is called tawheed al-‘ibaadah, or tawheed al-uloohiyyah, and it is the tawheed that is put into practice as the servant singles out Allah in everything He has requested, with an intention for Him alone, in all acts of obedience.
[Taken from Shaykh Saalih ibn ‘Abdillaah Al-Fawzaan’s book-Duroos min Al-Qur’aan Al-Kareem (p.12-14).]

This is why it is so important to learn Tawheed and we made a special article just for you on that here: The Only Way You Will Succeed 

A remedy for Riya

The Prophet Sallallahu ‘Alayhi wa Sallam said:

“Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say:

اللهم إني أعوذ بك أن أشرك بك وأنا أعلم وأستغفرك لما لا أعلم

Allahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam.
(O Allah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).”

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3731

It is tragic to know how many times we fall into this error. When we stand up for salah, do we stand up with the sole purpose of seeking Allah’s pleasure alone or do a thousand other thoughts run in our mind because of which prayer just becomes a ritual that we do to go with the flow that everyone else is going in? Do we stand up to pray just to be seen by others to save our reputation which is at stake when people start realizing we don’t come to the mosque so often? When I invite people over for dinner am I doing it so that I receive praises of how delicious and costly the food is and make them listen to the trouble you had to go through to arrange for it?  When once in a blue moon you call your parents to check on how they are doing, do you see the deed as just a chore that you need to get out of the way so that you don’t have to listen to your parents complaining about you not keeping in touch with them so often? Where is Allah in our minds when we do all these so called ‘good deeds’? The pleasure of Allah is the last thing in our minds let alone the only thing.

We can do all the good deeds that we want, be as righteous, humble, knowledgeable, devoted to worship in the eyes of people as much as we want, but if there is no connection that we make between our deeds and the pleasure of Allah, we are doing it all for nothing.

Even the Jews and Christians do good deeds

Even the Jews and Christians do a lot of good deeds, maybe sometimes even more so than a lot of the Muslims in today’s time. But Umar ibn Al Khattab RadhiAllahu ‘Anhu would look at the righteousness of these folks and start crying, for he understood that all that hard work was going to get them nowhere except into the Hell fire.
Al-Hafiz Abu Bakr Al-Burqani narrated from Abu `Imran Al-Jawni that he said,
“Umar bin Al-Khattab passed by the monastery of a monk and he said: `O monk!’
Then the monk came out, and `Umar looked at him and began to weep.
Then it was said to him: `O Commander of the faithful! Why are you weeping?’ He replied: `I remembered the statement of Allah, the Mighty and Majestic, in His Book:

‘Working [hard] and exhausted (in doing their deeds).
They will enter in the hot blazing Fire,’
[Surat Al-Ghaashiyah: Aayahs 3-4]

So that is what has made me cry. ‘

Ibn Kathir writes for the explanation of the Aayah above, ‘they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement.’
Can we say the same for us and many of our deeds?

Allah Subhanahu wa Ta’ala constantly reminds us throughout the Qur’an of the importance of accompanying ‘belief in Allah’ along with our righteous deeds. The same Aayah is repeated again and again:

Except for those who have believe and do righteous deeds..
[Surat Al-Asr: Aayah 3]

Ibn Kathir writes concerning this Ayah, “Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.”

The element of having belief i.e. being mindful of Allah, while we do good deeds cannot be taken lightly. We should be afraid of becoming from the people who used to do so much work and so many good deeds whom Allah will treat as follows:

And We will regard what they have done of deeds and make them as dust dispersed.
[Surat Al-Furqan: Aayah 23]

Under the Ayah above, Ibn Kathir quotes this Ayah:

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned.
[Surat Al-Baqarah: Aayah 264]

The Salaf-us-Saalih were afraid

The Salaf-us-Saalih (our righteous predecessors) were afraid of their insincerity towards Allah in their deeds, even though they were the best of mankind in their worship towards Allah. The Prophet Sallallahu ‘Alayhi wa Sallam has said about them:

‘The best people are my generation then those who will come after them and then those after them…’

Ṣaḥīḥ al-Bukhārī 6065, Ṣaḥīḥ Muslim 2533

So the word ‘Salaf or more appropriately ‘Salaf-us-Saalih’ includes the first three generations from the time of the Messenger of Allah Sallallahu ‘Alayhi wa Sallam:
1st generation – The Sahabah
2nd generation – The Tabi’een (Those who followed the Sahabah)
3rd generation – The Atba-ut-Tabi’een (Those who followed the Tabi’een)

The concern that the Salaf-us-Saalih had towards ensuring sincerity in their actions for the pleasure of Allah alone and the fear they had of showing off can be seen by some of their actions and statements:

A great scholar and imam by the name of Ibn al-Qayyim rightly said,

“Deeds without sincerity (to please Allah alone) are like a traveler who carries in his water jug dirt. The carrying of it burdens him and it brings no benefit.”

Imam Ibn al-Qayyim

One of them would be reading Qur’an in the masjid when someone would walk in and he would hide it in his garment so that others don’t see that he is doing a good deed.

One of them would wait for their wife to go to sleep, and then he would sneak out of his bed to pray Qiyaam al-Layl (the night prayer). His wife would never know.

One of them continued to fast voluntary fasts for 20 years. His wife would give him breakfast in the morning and he would go give it as a sadaqah. He would come home during maghrib time to eat and break his fast and his wife would think it is his dinner.

Sa’eed ibn ‘Aamir may Allah have mercy upon him said: “Ayyoob As-Sikhtiyaani may Allah have mercy upon him used to pray all night long and would conceal this from people. When it was close to the time of the Fajr prayer, he would raise his voice as if he had just woken up.”

Abu Yoosuf, may Allaah have mercy on him, said:
“Intend Allah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn’t leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn’t leave from it until I was disgraced.
Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on these (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts.”[1]

Please see how the words above tie in to what the Prophet Sallallahu ‘Alayhi wa Sallam said:

“He who does not acquire knowledge with the sole intention of seeking the Pleasure of Allah but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection.”

Reported by Abu Hurairah: Abu Dawud, Book 13, Hadith 1391

Al-Hasan al-Basrî said:
“I swear by Him in whose hand is my soul. No one feels safe from it (insincere intention) except for a hypocrite and no one fears it except for a believer.”

Yaqub il Maqfuf used to say:
“The sincere person is the one who hides his good deeds the same way he hides his bad deeds.”

Abu Uthmaan used to say:
“Sincerity is forgetting the sight of the creation, and continually being mindful of Allah.”

Ibraheem ibn Al Adham used to say:
“He has not been truthful to Allah, the one who seeks fame and recognition.”

The famous Sheikh Al Albaani used to say:
“Fame will break ones back.”
i.e. the more famous you become in the eyes of the people, the harder it is for you to guide your actions towards sincerity.

Sa’ad ibn ‘Abdullah used to say:
“There is nothing tougher upon the person then his niyyah.”

Sufain Ath-Thawri used to say:
“I have not struggled against anything more difficult than my niyyah (intention). Verily it keeps changing upon me.”

Abdullah ibn Mubarak used to say:
“Maybe a small deed will become big because of the niyyah (intention), and a big deed may become small because of the niyyah.”

The quote above is reflected in the hadeeth where a small task of giving half a date can save someone from the fire where the Prophet Muhammad (peace be upon him) said:

“Save yourself from hellfire by giving even half a date-fruit in charity.” –

Sahih Al-Bukhari, Volume 2, Hadith 498

Compare this to the hadeeth of the three men who entered hell. The man who spent his wealth in every possible way that Allah likes entered hell. And in this hadeeth a man who is giving only half a date in charity is being saved from the hell fire.
The intention is what made the difference.

Please read part 2 of this article here: Your Intention Makes the Difference Part 2

The Intention Makes the Difference

Resources used:

[1] https://abdurrahman.org/2014/09/30/sincerity-in-seeking-knowledge-shaykh-muhammad-baazmool/

[2] https://islamqa.info/en/91763

[3] A lot of the quotes of the Salaf-us-Saalih were taken from this video: https://www.youtube.com/watch?v=0ajdFvbq5MM

 

 

 

 

 

 

 

 

 

 

 

 

 

6 Reasons Why a Muslim Should Not Listen to Music

1. Allah has forbade it

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning):

‘“And of mankind is he who purchases idle talks.”

[Luqmaan 31:6]

He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259)

2. The Prophet Sallahu Alayhi wa Sallam has forbade it

The Prophet sallallahu Alayhi wa Sallam said,

“From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.”

Reference : Sahih al-Bukhari 5590
In-book reference : Book 74, Hadith 16
USC-MSA web (English) reference : Vol. 7, Book 69, Hadith 494

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

3. The 4 Schools of thought have forbade it

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam.(al-Saheehah, 1/145).

Hanafi

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejectedThey went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief)This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Maliki

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Shafi‘i

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa’i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

Hanbali 

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

4. The Sahabah, the Tabi’een and the Atba at Tabi’een have forbade it

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

 Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them.  Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

5. There is a specific way at specific time using a specific instrument that is permissble

The women at Eid or Wedding using the daff

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

Young girls singing

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Abyssinians playing in the mosque of the Prophet

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

Ibn al-Qayyim  on the two girl singing “incident”

I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).

If you want further evidence as to when it is permissible to beat the daff, please read: https://islamqa.info/en/20406

6. It distances you from the Quran and the Sunnah

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Some Q n A

How does music cause hypocrisy to grow in the heart, and not other sins?

This is one of the clearest indications of the Sahaabah’s understanding of the workings of the heart and their knowledge of diseases of the heart (i.e., spiritual diseases) and their remedies. It highlights the fact that they were indeed doctors of the heart, unlike those who deviate from their path.

It should be understood that singing has specific characteristics that affect the heart, instilling hypocrisy in the heart and causing it to grow, just as water causes plants to grow.

If a man of understanding reflects upon the condition of singers and the condition of people who remember Allah and read the Qur’an, the intelligence of the Sahaabah will become clear to him, and he will realise how much knowledge they had of spiritual diseases and their remedies. And Allah is the source of strength.

I don’t get it how it affects my heart, I don’t feel bad when I listen to music

Those who watch movies, if they had no music, would it be as interesting to watch? Every scene has a different tune playing in the background to suit the scene. If it is a horror, romantic or action scene, the music swiftly changes. This is because the music alters the mind, it puts a person into a different mood, it creates an effect on the heart and thus shaytaan uses this tool to entice us into haram.

It causes an eclipse to occur in the heart, which can’t be noticed that easily. The belief that Allah is watching us becomes overshadowed causing a person to enter into the state of ignorance, which paves the way to many more sins.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which  none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

The Prophet (peace be upon him) said, “There will appear people in my community, who will hold adultery, silk, alcohol and musical instruments to be lawful.” (Bukhari)

Isn’t the warning from the hadith above enough for us.  It’s clear that fatwas on music are already here making it permissible, I don’t think we are too far away from the time when fatwas on alcohol and zina start coming in. Today it might be unimaginable for even  someone who thinks music is not haram or is makruh that how alcohol and zina would be halal too but Prophet Sallahu Alayhi wa Sallam has not lied and he said the truth. It’s coming!

May Allah guide our affairs and lead us to the straight path. Ameen.

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Resources used to compile this article:

Ruling on music singing and dancing: islamqa.info/en/5000
Harms that songs do: islamqa.info/en/122790
When is it permissible to beat the duff islamqa.info/en/20406

A Muslims Reflection on Hawking and the Likes…

بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على رسول الله

As a student of Astrophysics, I have always found myself plunging into studying the cosmos. Lately I have also started reading about particle physics. In short I can describe my experience as breath-taking! I am stunned by the creation of Almighty.

At the same time, I always wonder, why the likes of smart people, highly intelligent, like Hawking (Theorotical Physicist – highly known for his work on Black Holes and Hawking Radiation, who died today), Ed Witten (proposer of M-theory) etc. did/do not receive guidance to believe in a Superme Creator..

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(Hawking has produced some amazing research on Black Holes. Hawking Radiation describes the process on how a black hole slowly evaporates and loses its existence)

I found my answer in the Nobel Qur’an, where Allaah عز وجل says,

وَعَادًا وَثَمُودَ وَقَدْ تَبَيَّنَ لَكُمْ مِنْ مَسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ

“And ‘Ad and Thamud (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaitan (Satan) made their deeds fair-seeming to them, and turned them away from the (Right) Path, though they were intelligent.”

-Sura Al-Ankabut, Ayah 38

For anyone who knows the history of the people of ‘Ad and Thamud, it becomes apparent that they were highly intelligent, strongly built, carved homes in sand hills – a feat which requires planned engineering (refer Tasfir ibn Kathir). This becomes explicit in the ayah,

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

“Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allah wronged them not, but they used to wrong themselves.”

-Sura Ar-Rum, Ayah 9

Going back the former ayah in Surah al-Ankabut, Allaah عز وجل uses the word مُسْتَبْصِرِينَ to describe the people of ‘Ad and Thamud – that means they were given baseerah – they were a people with deep insights. That’s why, Dr. Muhsin Khan and Taqi ud Deen al-Hilali (May Allaah have mercy upon both of them) interpreted the word مُسْتَبْصِرِينَ as ‘they (people of ‘Ad and Thamud) were intelligent’.

So it becomes explicit now, people with high intelligence doesn’t necessarily mean they’ll be guided. Why aren’t they guided then?

Dr. Muhsin Khan and Taqi ud Deen al-Hilali mentioned the five reasons why people fall into major disbelief in the appendix of their interpretation of the Noble Qur’an,

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(To understand what a true Muslim believes and what are the six articles of faith, please download the concise thirteen page book here – Belief of a Muslim)

So basically, it is one of the reasons above, the well known scientists today persist in their disbelief and hence lack guidance towards the ultimate truth.

I’d like to conclude this article by including another ayah from the Noble Qur’an and سبحان الله , this from Surah al-Ankabut again,

Allaah عز وجل says,

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

“As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers).”

-Sura Al-Ankabut, Ayah 69

May Allaah عز وجل guide all those who sincerely strive to seek the truth.

– Compiled by Sarfarāz ibn Shuja

 

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The Story of the Truthful

And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful.

O you who have believed, fear Allah and be with those who are true.

[Surat At-Tawbah: Ayahs 118-119]

Ka`b bin Malik RadhiAllahuAnhu had become blind. His son Abdullah used to guide him and attend to his needs. Ka`b bin Malik RadhiAllahuAnhu narrated a story to his son, looking back into the past during the time of great battles he had spent alongside the Prophet Sallalahu Alayhi wa Sallam. This story is especially a particular battle called ‘the battle of Tabuk’ which he did not join. What happened when the Prophet Sallalahu Alayhi wa Sallam found out that he had not joined the battle? Let us read the story of Ka’b bin Malik RadhiAllahuAnhu that is noted down in the famous explanation of the quran Tafseer Ibn Katheer:

Ka`b bin Malik narrates,

“I did not remain behind Allah’s Messenger in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah’s Messenger had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-`Aqabah pledge with Allah’s Messenger when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the `Aqabah pledge.
As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah’s Messenger in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle. Whenever Allah’s Messenger wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah’s Messenger fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah’s Messenger was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered.”

Ka`b added, “Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah’s Messenger fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah’s Messenger and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, `I can do that if I want.’ So I kept on delaying it every now and then until the people were prepared, and Allah’s Messenger , and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, `I will prepare myself (for departure) one or two days after him, and then join them.’ In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing anything. Such was the case with me until they hurried away and I missed the battle. Even then I intended to depart to catch up to them. I wish I had done so! But such was not the case. So, after the departure of Allah’s Messenger , whenever I went out and walked among the people (who remained behind), it grieved me that I could see none around me, but one accused of hypocrisy or one of those weak men whom Allah had excused. Allah’s Messenger did not remember me until he reached Tabuk. So while he was sitting among the people in Tabuk, he said,

“What did Ka`b bin Malik do?”

A man from Banu Salimah said, “O Allah’s Messenger! He has been stopped by his two Burdah (garments) and looking at his own flanks with pride.”

Mu`adh bin Jabal said, “What a bad thing you have said! By Allah! O Allah’s Messenger! We know nothing about him but that which is good.”

Allah’s Messenger kept silent.”

Ka`b bin Malik added, “When I heard that Allah’s Messenger was on his way back to Al-Madinah, I was overcome by concern and began to think of false excuses. I said to myself, `How can I escape from his anger tomorrow’ I started looking for advice from wise members of my family in this matter. When it was said that Allah’s Messenger had approached (Al-Madinah) all evil and false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth.

Let us pause for a moment here and reflect. Remember, the sahabah were also human beings who could make mistakes now and then. He, Ka’b bin Malik Radhi Allahu Anhu, could have chose to lie, but he didn’t. He decided not to resort to false excuses and lies in this pressurizing situation. He was determined to speak the truth. What happened next? Ka’b bin Malik continues to narrate:

“Allah’s Messenger arrived in the morning, and whenever he returned from a journey, he used to visit the Masjid first, and offer a two Rak`ah prayer, then sit for the people. So when he had done all that (this time), those who failed to join the battle came and started offering (false) excuses and taking oaths before him. They were over eighty men. Allah’s Messenger accepted the excuses they expressed outwardly, asked for Allah’s forgiveness for them and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said,

“Come.”

I came walking until I sat before him. He said to me,

“What stopped you from joining us? Had you not purchased an animal for carrying you?”

I answered,

“Yes, O Allah’s Messenger! By Allah, if I were sitting before any person from among the people of the world other than you, I would have escaped from his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah’s forgiveness. By Allah, I had never been stronger or wealthier than I was when I remained behind you.”

SubhanAllah! The sahabah could have said anything at that moment to get away. But pay attention to what the Sahabah said. He said, “I knew well that if I tell you a lie today to seek your favor, Allah would surely make you angry with me in the near future. But if I tell you the truth, though you will get angry because of it, I hope for Allah’s forgiveness.” Look at how the sahabah is fearing Allah in this situation knowing that Allah is all aware of his actions, his speech and what is in his heart. The sahabah knows that although he may escape the Prophet Sallalahu Alayhi wa Sallam in the short term with a forged lie, he will never be able to escape Allah in the long term. This is a lesson we need to learn. We should know that if we lie, we may escape a certain situation in that small moment of time, but what about the anger and punishment of Allah that may follow in the future because of this? What if we choose instead to speak the truth fearing Allah, knowing that Allah is seeing our actions and knows everything, then Allah is surely be with those who are truthful. So hearing the sahabah, what did the Prophet Sallalahu Alayhi wa Sallam say?  Ka’b bin Malik continues:

Allah’s Messenger said,

“As regards to this man, he has surely told the truth. So get up until Allah decides your case.”

I got up, and many men of Banu Salimah followed me and said to me, `By Allah, we never witnessed you commit any sin before this! Surely, you failed to offer an excuse to Allah’s Messenger like the others who did not join him. The invocation of Allah’s Messenger to Allah to forgive you would have been sufficient for your sin.’ By Allah, they continued blaming me so much that I intended to return (to the Prophet ) and accuse myself of having told a lie, but I said to them, `Is there anybody else who has met the same end as I have’ They replied, `Yes, there are two men who have said the same thing as you have, and to both of them was given the same order as given to you.’ I said, `Who are they’ They replied, `Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi.’ They mentioned to me two pious men who had attended the battle of Badr and in whom there was an example for me. So I did not change my mind when they mentioned them to me.

A lesson to learn here is how the good deed of the two sahabah Murarah bin Ar-Rabi` Al-`Amiri and Hilal bin Umayyah Al-Waqifi RadhiAllahuAnhu inspired Ka’ab bin Malik to stand firm on the truth. We see how a good deed can inspire someone else to do a good deed too. What happened to the three sahabah who stood firm on truth? Ka’ab bin Malik RadhiAllahu Anhu explains:

Allah’s Messenger forbade all the Muslims from talking to us, the three aforesaid persons, out of all those who remained behind for that battle. So we kept away from the people and they changed their attitude towards us until the very land (where I lived) appeared strange to me as if I did not know it. We remained in that condition for fifty nights. As for my two companions, they remained in their houses and kept on weeping, but I was the youngest and the firmest of them. So I would go out and attend the prayer along with the Muslims and roam the markets, but none would talk to me. I would come to Allah’s Messenger and greet him while he was sitting in his gathering after the prayer, and I would wonder whether he even moved his lips in return of my greeting or not. Then I would offer my prayer near him and look at him carefully.

When I was busy with my prayer, he would turn his face towards me, but when I turned my face to him, he would turn his face away from me. When this harsh attitude and boycott of the people continued for a long time, I walked until I scaled the wall of the garden of Abu Qatadah who was my cousin and the dearest person to me. I offered my greeting to him. By Allah, he did not return my greetings. I said, `O Abu Qatadah! I beseech you by Allah! Do you know that I love Allah and His Messenger’ He kept quiet. I asked him again, beseeching him by Allah, but he remained silent. I asked him again in the Name of Allah and he said, `Allah and His Messenger know better.’ Thereupon my eyes flowed with tears and I returned and jumped over the wall.

While I was walking in the market of Al-Madinah, suddenly I saw that a Nabatean from Ash-Sham came to sell his grains in Al-Madinah, saying, `Who will lead me to Ka`b bin Malik’ The people began to point (me) out for him, until he came to me and handed me a letter from the king of Ghassan (who ruled Syria for Caesar), for I knew how to read and write. In that letter, the following was written: `To proceed, I have been informed that your friend (the Prophet) has treated you harshly. Anyhow, Allah does not make you live in a place where you feel inferior and your right is lost. So, join us, and we will console you.’ When I read it, I said to myself, `This is also a sort of test.’ I took the letter to the oven and made a fire burning it.

So we see how Allah tested these sahabah who chose to stand firm on the truth. The lesson we take here is that we may face tests from Allah. Allah may test us to see if we stand resilient and firm. Did the tests come to an end for the sahabah or were there more to come? Let’s see: 

When forty out of the fifty nights elapsed, behold! There came to me a messenger of Allah’s Messenger saying `Allah’s Messenger orders you to keep away from your wife.’ I said, `Should I divorce her; or else what should I do’ He said, `No, only keep aloof from her and do not mingle with her.’ The Prophet sent the same message to my two fellows. I said to my wife, `Go to your parents and remain with them until Allah gives His verdict in this matter.”’

Ka`b added, “The wife of Hilal bin Umayyah came to Allah’s Messenger and said,

“O Allah’s Messenger! Hilal bin Umayyah is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him?”

He Sallalahu Alayhi wa Sallam said,

“No you can serve him, but he should not come near you sexually.”

She said, “By Allah! He has no desire for anything. By Allah, he has never ceased weeping since his case began until this day of his.”

On that, some of my family members said to me,  “Will you also ask Allah’s Messenger to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umayyah to serve him.”

I said, “By Allah, I will not ask permission of Allah’s Messenger regarding her, for I do not know what Allah’s Messenger would say if I asked him to permit her to serve me while I am a young man.”

We remained in that state for ten more nights, until the period of fifty nights was completed, starting from the time when Allah’s Messenger prohibited the people from talking to us. When I had finished the Fajr prayer on the fiftieth morning on the roof of one of our houses, while sitting in the condition in which Allah described (in the Qur’an): my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness. There I heard the voice of a man who had ascended the mountain of Sal` calling with his loudest voice, `O Ka`b bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come with His forgiveness for us.

The sahabah immediately turned to Allah with praise and shukr (thanks). 

Allah’s Messenger announced the acceptance of our repentance by Allah after Fajr prayer. The people went out to congratulate us. Some bearers of good news went to my two companions, a horseman came to me in haste, while a man from Banu Aslam came running and ascended the mountain and his voice was swifter than the horse. When the man whose voice I had heard, came to me conveying the good news, I took off my garments and dressed him with them; and by Allah, I owned no other than them on that day. Then I borrowed two garments, wore them and went to Allah’s Messenger . The people started receiving me in batches, congratulating me on Allah’s acceptance of my repentance, saying, `We congratulate you on Allah’s acceptance of your repentance.”’ Ka`b further said, “When I entered the Masjid, I saw Allah’s Messenger sitting in the Masjid with the people around him. Talhah bin `Ubaydullah swiftly came to me, shook my hands and congratulated me. By Allah, none of the Muhajirun got up for me except Talhah; I will never forget Talhah for this.” Ka`b added, “When I greeted Allah’s Messenger , his face was bright with joy. He said,

“Be happy with the best day you have ever seen since your mother gave birth to you.”

I said to the Prophet, “Is this forgiveness from you or from Allah.”

He said, “No, it is from Allah.”

Whenever Allah’s Messenger became happy, his face would shine as if it was a piece of the moon, and we all knew that characteristic of him. When I sat before him, I said, “O Allah’s Messenger! Because of the acceptance of my repentance I will give up all my wealth as alms for the sake of Allah and His Messenger.”

Allah’s Messenger said, “Keep some of your wealth, as it will be better for you.”

I said, “So I will keep my share from Khaybar with me.” I added, “O Allah’s Messenger! Allah has saved me for telling the truth; so it is part of my repentance not to tell but the truth as long as I am alive.”

By Allah, I do not know of any Muslim, whom Allah has helped to tell the truth more than I. Ever since I have mentioned the truth to Allah’s Messenger , I have never intended to tell a lie, until today. I hope that Allah will also save me (from telling lies) the rest of my life. So Allah revealed the Ayah:

Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress, after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds). [Surat At Tawbah: Ayahs 118-119]

Ka`b said, “By Allah! Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to Allah’s Messenger which would have caused me to perish, just as those who had told a lie have perished. Allah described those who told lies with the worst descriptions He ever attributed to anyone. Allah said,

They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-Fasiqun (rebellious, disobedient to Allah). [Surat At Tawbah: Ayahs 95-96]

Ka`b added, “We, the three persons, differed altogether from those whose excuses Allah’s Messenger accepted when they swore to him. He took their pledge and asked Allah to forgive them, but Allah’s Messenger left our case pending until Allah gave us His judgement about it. As for that Allah said, ‘And (He did forgive also) the three who stayed behind…’ What Allah said does not discuss our failure to take part in the battle, but to the deferment of making a decision by the Prophet about our case, in contrast to the case of those who had taken an oath before him, and he excused them by accepting their excuses.”

The story above is from an authentic Hadith collected in the Two Sahihs (Al-Bukhari and Muslim) and as such, its authenticity is agreed upon. This Hadith contains the explanation of this honorable Ayah in the best, most comprehensive way. Similar explanation was given by several among the Salaf. For instance, Al-A`mash narrated from Abu Sufyan, from Jabir bin `Abdullah about Allah’s statement,
(And (He did forgive also) the three who stayed behind…) “They are Ka`b bin Malik, Hilal bin Umayyah and Murarah bin Ar-Rabi`, all of them from the Ansar.”

Ibn Kathirs (A scholar of Islam) comments on this story:

Allah sent His relief from the distress and grief that struck these three men, because Muslims ignored them for fifty days and nights, until they themselves, and the earth — vast as it is — were straitened for them. As vast as the earth is, its ways and paths were closed for them, and they did not know what action to take. They were patient for Allah’s sake and awaited humbly for His decree. They remained firm, until Allah sent His relief to them since they told the Messenger of Allah the truth about why they remained behind, declaring that they did not have an excuse for doing so. They were requited for this period, then Allah forgave them. Therefore, the consequence of being truthful was better for them, for they gained forgiveness. Hence Allah’s statement next,

O you who believe! Have Taqwa of Allah, and be with those who are true.

The Ayah says, adhere to and always say the truth so that you become among its people and be saved from destruction. Allah will make a way for you out of your concerns and a refuge.

Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said:

“Hold on to truth, for being truthful leads to righteousness, and righteousness leads to Paradise. Verily, a man will keep saying the truth and striving for truth, until he is written before Allah as very truthful (Siddiq).
Beware of lying, for lying leads to sin, and sin leads to the Fire. Verily, the man will keep lying and striving for falsehood until he is written before Allah as a great liar.”

This Hadith is recorded in the two Sahihs.

 

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Primary resource for this article:

How We Love To Talk

I was walking back home from Salah and I happened to see a young child of around the age of seven standing near a shawarma stall. But there was something peculiar about him that puzzled me to the point that I stopped to observe.

This cute little guy, in all the innocence that accompanied his age and pretty well dressed so he couldn’t have been poverty stricken, was pointing at a coffee seller, one of those guys you see walking around with a jug of coffee and some cups. This little child was pointing at the cups he was carrying and then pointing towards his mouth. He did this a couple of times whilst running around the coffee seller. It made me wonder why he wasn’t just asking for coffee since I was sure he could speak, but all that came out of his mouth were sounds like ‘aaaaa –aaaa’ while he kept pointing at the cups and then towards his mouth, back and forth.

That’s when I realized he was dumb, he was severely speech impaired.

At such a young and bubbly age, at an age when people like us learn to read and spell after having learnt the English Alphabet with precision, Allah Subhanahu wa Ta’ala did not facilitate this little guy from a blessing that we take for granted. Allah is the Most Just and He does whatever He Wills.

It made me wonder whether he will ever get his voice back again and enjoy communication that is one of the most powerful bonds between human beings. Did this child ever look into his mother’s eyes to say how much he loves her? (May Allah bless her for her patience wherever she is). I imagined the problems he might be facing at school. Will he ever be able to make dhikr of Allah and read the most blessed book on the planet that is the Quran out loud?

I was pretty sad at thoughts that kept rushing through my sensitive head but then I remembered a something that our Prophet Muhammed Sallalahu Alayhi wa sallam said.

Narrated by Sahl bin Sa’d RadhiAllahu Anhu :

Allah’s Messenger Sallalahu Alayhi wa sallam said, “Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him.”

Sahih Al Bukhari

Volume 8, Book 76, Number 481

I thought that this deprivation of his could be a means by which Allah wants to grant him paradise. This could be a mean for him to avoid the accountability we will all hold towards the use of our tongues which hold a very high place of responsibility like the Prophet (PBUH) indicated in the hadith above.

This deprivation of his could save him from all the useless speech, from all the ill talk, from all the gossip, backbiting and use of foul language that is done today without the slightest of worry. He wouldn’t have to be held accountable for any of this and perhaps it could save him form the hell fire and admit him to paradise.

But than what about us who have been given the blessing of speech? Is it really a blessing in today’s time I wonder? Will it really be helpful for us on the day when we will be held responsible for every single word that was uttered through our mouths or through our fingers on the internet or through concealed messages?

I leave you with an Aya from the Quran that we must all carefully reflect upon.

Allah says,

“On the day when their tongues, their hands, and their feet will bear witness against them as to their actions.”

[ Surat An-Nur : Verse 24 ]

And how we love to talk…..

 

Written by Jibran Asif Shareef

 

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Why Can’t We?

In the Eid of the year 2012, I came across a little event that shook me to the extent that it will always remain as one of those clear memories we have of certain things.

I was late for Maghrib prayer and was scurrying along the way to the mosque in hope of not losing the congregational prayer. As I approached the masjid, I realized that the last rak’ah had already started.

Just when I was about to climb the steps to the entrance into the masjid, I heard a voice calling from behind me. “Bhaiya, zara madad kariye (Brother, please help me)”, the voice said politely. I was in no state to attend to the voices needs as I was already making haste to catch the ongoing prayer, but I just gave a glance over my shoulder to notice a man sitting under the shadows of a tree that made it difficult for me to see him. My first assumption (in the fraction of a second of time that I had looked at him for) was that he was a beggar so desperately in need of money that he couldn’t wait for the prayer to end.
I quickly made my way up the steps but he called again with an even greater politeness than before, “Bhaiya zara madad kardijiye (Brother, please help me)”.

Now helping someone in need is considered to be a great deal in Islam, or in any other humanitarian aspect for that matter, but here I was trying to catch a more important deal which was prayer. Even so, something at the back of my mind was telling me to turn around and attend to this man. I turned around to further notice that he was sitting on a tri bike, the kind of bikes mostly handicapped people ride. Could it be?, I asked myself. I gazed a little higher up and sure enough this man who was in a neatly dressed attire of an attractive kurta, a sparkling white cap and a well groomed beard, was deprived of everything beneath his knees.

My heart quickly skipped a beat at this point as I quickly understood what the man’s needs were. He wanted some help to get into the masjid.

I ran down the steps like a madman and, together with the help of another passerby, held this man from under one of his arms and climbed the steps. He told us to leave him outside the entrance to the masjid as he would be able to make the rest of the 4 – 5 meters left to the congregation alone and didn’t want us to lose our prayers because of him.

Alhumdulilah, we were able to join the congregational prayer before it ended.

But as I prayed, I couldn’t help holding back the tears that kept flowing from my eyes. I couldn’t stop thinking about how this man managed to face his life, how he was able to make it to the rest of the daily prayers everyday in cases where there was no one around to help, and yet this man managed to look so well dressed and happy.

After prayer, I along with a couple of other people wished him Eid and helped him back onto his bike. Along with unnecessary words of appraisal and much needed dua, he bid me farewell with a smiling face.

I walked back home knowing that it was Allah Azzawajal (All Mighty and Owner of Greatness and Reverence) alone who had made me available for that man. I looked down at my two beautiful feet that helped me walk briskly, effortlessly and without worry unlike that man. I wondered that this man was only one amongst the many people out there who are handicapped in some way or the other. Some whose dreams have shattered because of their lives taking a completely different shape and structure, simply because of the deprivation of legs, hands, eyes, voice etc. Basically, deprivation from the things we take for granted.

The lessons I took from this event were that we need to be a lot more thankful towards Allah Subhaana wa Taa’la (Glory be to Him the Most High) for even the things that may seem simple to some of us, but are a luxury for some others.

I thank Allah Azzawajal for the fine legs he has granted me, amongst many other favours, that allow me to walk to the mosque everyday freely and without the slightest of worry.

I pray for the Muslim brothers who have the luxury of fine legs too, but are ignorant towards using them for good and praying in the masjid everyday earning countless rewards that Allah wants them to have.

Because if that man was diligent enough to make it all the way into the mosque despite of having less than what we do, why can’t we?

Written by Jibran Asif Shareef

Why Can't We_

The 310

There once stood an army of 310 men in the middle of a desert, barely equipped with artillery. With such limited supplies and only 2 horses and 70 camels that could only carry men alternatively, even a fool would have said that victory for them against the enemy was a far-fetched idea.

Fierce and thirsty for punishing the muslims for destroying the age old tradition of idol worship of their forefathers, a troop of a 1000 men galloped forward towards Madinah. 600 of them were plated with armor and a 100 of them had horses. They marched forward tirelessy with a smirk on their faces, eager to cause havoc and bloodshed in Madinah where the believers now resided, knowing that victory for them was certain.

The only thing that stood between them and the women and children in Madinah were the 310.

And at the head of these men stood the commander, our Prophet Muhammed Sallalahu Alayhi Wa Salam (May the Peace and Blessings of Allah be upon him).

Knowing that he was responsible for every man that stood there, every father of a child, every son of a father, every man who had nothing in Madinah to sustain his family except himself, the Prophet was anxious to know whether the men were ready to fight. The Prophet knew how precious these lives were, for these men were the only light that could have kept the message of Islam ablaze and alive at that time, their death would leave no true and strong believer behind who would worship Allah. They had the option to discard the fight.

Eager to know what was in their mind, the Prophet, the wisest and the most noble of men whom Allah Azza wa Jal (All-Mighty and Majestic) had chosen to lead mankind to righteousness, who only had to say a word and the men would have rushed forward to fight, such a man instead exclaimed:

“Advise me my men!”

A warrior from amongst them stood up and uttered words that shall never be forgotten, words that should remain etched in our hearts forever.

He said:

“O Prophet of Allah! We believe in you and we bear witness to what you have vouchsafed to us and we declare in unequivocal terms that what you have brought is the Truth. We give you our firm pledge of obedience and sacrifice. We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily and not a man of us will stay behind. We do not grudge the idea of encounter with the enemy. We are experienced in war and we are trustworthy in combat. We hope that Allah will show you through our hands those deeds of valour which will please your eyes. Kindly lead us to the battlefield in the Name of Allah.”

The name of that man was Sa’ad bin Mu’adh RadhiaAllahuAnhu (May Allah be pleased with him).

Such were the 310. They were the real heroes. And Allah made them victorious.

 

The time we live in today is no different than the one that has gone by. If not in the middle of battle against an army thrice the size of our side, we face our own problems in the different walks of life that produce difficulties we think render all odds of winning against us.

The Salaf us Saaleh (righteous predecessors) showed in their courage that the rules of this world do not apply to the one Who made them. That it is not the level of difficulty of the circumstance we live in that decides the end result, but rather it is Only Allah Who makes all the Decisions because He alone is in total Control and their is nothing beyond His Power.
Nothing is impossible for Allah Subhanu wa Ta’la (Glory be to Him the Most High).

They did not succumb to rationale. Rather their submission, absolute commitment and faith was in the unquestionable obedience to the commands of Allah and His Messenger, and that for them submerged logic itself.

We need to remember that when we are on the side Allah Subhanu wa Ta’la and His Messenger Sallahu Alayhi wa Sallam and in their obedience, then no matter how gigantic in size and numerous in number the problems we face may be and how small we may feel in front of them, those numbers will remain just numbers.

May Allah Subhanu wa Ta’la have Mercy upon the souls of the 310 and enable us to become like them.

Written by Jibran Asif Shareef

The 310

Footnotes:

This article was made using a renowned biography of the life of Prophet Muhammad Sallalahu Alayhi wa Sallam called:

The Sealed Nectar – by Saif-ur-Rahman Al Mubarakpuri

Click on the link above to download it and study the brilliant life of the Prophet Sallalhu Alayhi wa Sallam yourself.