In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Most High] stated that Ibraaheem [alayhis salaam] said: [وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ – And when I am ill, it is He [Allaah] Who cures me]. [Surah Ash-Shu’araa. Aayah 80] – Meaning: When I become sick, none is able to heal me, except Allaah, by way of the means that may lead to recovery [i.e. by His Will]. [Ref 1]
Abdullah Ibn Mas’ood [radiyallaahu-ahu] said, “Allaah’s Messenger [sallal laahu alayhi wasallam said, ‘Allaah did not send down any disease except that he also sent its cure.” In another narration, the Messenger [sallal laahu alayhi wasallam] said, ‘One who has knowledge of it knows it, and one ignorant of it is ignorant’”. [Ref 2]
The Messenger [sallal laahu aalayhi wasallam] said, “Treat your sick by giving Sadaqah”. [Ref 3] AbuBakr Al-Khubaaziy [rahimahullaah] said, “I had a very dangerous illness, so a neighbour of mine saw me and said, ‘Act upon the statement of Allaah’s Messenger [sallal laahu alayhi wasallam], ‘Treat your sick by giving Sadaqah’. It was summertime, so I bought many watermelons and gathered a group of poor people and children. They ate and then supplicated for me to be cured. By Allaah! I did not reached the next morning except that Allaah granted me wellbeing’”. [Ref 4]
Allaah [The Most High] said:
[لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٌ۬ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٌ۬ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٌ۬ – There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick….. [24:61]
Allaah mentioned the diseases of the body when He [The Most High] spoke about Hajj, Fasting and Ablution due to a marvellous underlying reason – a reason that will reveal to you the Greatness of the Qur’aan and suffices the one who understands it. The principles of physical medicine are three: preservation of health, protecting [the body] from what might cause harm and removal of harmful substances; and Allaah [Glorified be He and free is He from all imperfections] mentioned these three principles in those three places [i.e. when He (The Most High) spoke about Hajj, Fasting and Ablution)] [Ref 5]
لا حول ولا قوة الا بالله
Abu Moosaa Al-Ash’aree (radiyallaahu-anhu) said, “The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said to me, ‘O Abdullaah Bin Qais! Shall I tell you a word which is one of the treasures of Paradise? It is [لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ – (i.e. There is neither might nor power (to alternate from one state to another nor move from one thing to another) except by Allaah’s Will]. [Bukhaari 6384 & Muslim 2704]
Al-Harwee [rahimahullaah] said that Abu Haytham [rahimahullaah] said, “Al-Hawl [i.e. might] is Al-Haraka [movement], meaning, there is no movement nor ability except by the Will of Allaah”. And it is said, “There is no might to repel evil nor any power to reach good except by the Will of Allaah”. [Ref 6]
Shaikh Saaleh Al-Fawzaan [hafidhahullaah] said: “One of the treasures of paradise”- Meaning: Its reward is great and that is paradise; and Paradise is the greatest thing sought after. This shows the virtue of the statement [لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ ].
And why does it carry that reward? That is because it necessitates surrendering all of one’s affairs to Allaah, manifesting one’s inability and poverty in the presence of Allaah, and that indeed Allaah is The One Perfect in Strength and The One Fully Able to do all things [and has power over all things]. It is a great statement, easy to utter and repeat on the tongue. [Ref 7]
إياك نعبد واياك نستعين
[ إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ – You (Alone (i.e. Allaah) we worship, and You (Alone) we ask for help (for each and everything)]. Imaam Ibnul Qayyim [rahimahullaah]) said: This necessitates having knowledge of the path leading to [servitude to Allaah], which is nothing else other than worshipping Allaah alone through the [deeds] He loves and is pleasing to Him, and seeking His help to worship Him [alone]. [Ref 8]
[إِيَّاكَ نَعْبُدُ–You alone we worship] is based on four foundations: Fulfilling what is beloved and pleasing to Allaah and His Messenger- through speech of the tongue, belief in the heart, deeds of the heart and actions of the limbs. Therefore, [إِيَّاكَ نَعْبُدُ–You alone we worship] is compliance with the rulings (attached) to these four foundations and consenting to them. On the other hand, [ وَإِيَّاكَ نَسْتَعِينُ –And you alone we ask for help] is to seek Aid and Assistance in these affairs and asking to be blessed with the ability to [act upon them]. [Ref 9]
He [Imaam Ibnul Qayyim (rahimahullaah)] also said: I used to hear Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) often saying: [إِيَّاكَ نَعْبُدُ–You alone we worship] repels Riyaa and [ وَإِيَّاكَ نَسْتَعِينُ – And you alone we ask for help] repels pride.[Ref 10]
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: The statement [إِيَّاكَ نَعْبُدُ – You (Alone) we worship] is an actualisation of the statement ‘There is no deity worthy of worship except Allaah’, and the statement [وإِيَّاكَ نَسْتَعِينُ – and You (Alone) we ask for help (for each and everything] is an actualisation of the statement ‘There is no power nor might except with Allah’. [Ref 11]
The Messenger [sallal laahu alayhi wasallam] said, “If one of you is afflicted with a calamity, then let him reflect upon his calamity through me [i.e. my death], for indeed it is the greatest of calamities”. [Ref 12]
Imaam Al-Qurtubi [rahimahullaah] reported in his Tafseer that Imaam Ibn Abdil Barr [rahimahullaah] said: “Indeed, he [i.e. the Messenger (sallal laahu alayhi wasallam)] spoke the truth, because indeed the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased [forever]”. [Ref 13]
There is nothing more severe upon the Muslims than the death of Allaah’s Messenger [sallal laahu alayhi wasallam], because indeed he was the most trustworthy and perfect guide for the Ummah. And after he died, the people will fall into Fitan, evil desires etc [Ref 14]
Good Will Always Remain Regardless The Severity of The Fitan
Aasim Ibn Humaid [rahimahullaah] said, “I heard Mu’aadh Ibn Jabal [radiyallaahu-anhu] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; the affair will not increase, except in severity and you will not see [or experience] from the rulers except harshness [Ref 15]; you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement reported from Mu’aadh], ‘’O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]’’.
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: The author [i.e. Ibnul Bannaa (rahimahullaah)] transmitted [i.e. in Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot] this narration in which Mu’aadh [radiyallaahu-anhu] said, “Indeed, you will not see in this Dunyaa, except affliction and trial” – Meaning: That is because this Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬ۖ وَإِلَيۡنَا تُرۡجَعُونَ – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]
This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’. Then Mu’aadh [radiyallaahu-anhu] said, “And the affair will not increase except in severity”- Meaning: That is because the affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in [virtue].
Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see [or experience] from the rulers except harshness”- Meaning: The way you are [i.e. righteous or sinful] will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them.
Then Mu’aadh [radiyallaahu-anhu] said, “And you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter”- Meaning: It may be that a person witnesses an affair he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred during his youth.
Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer regarding the state he should be in when afflictions occur, so that he strives against his soul [i.e. in obedience to Allaah], remains steadfast upon the truth, turns truthfully to Allaah [in obedience, submission, reliance etc], to be pleased with Allaah, not to deviate, not to be like those who are destroyed; and that one seeks Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], “O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]”.
This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله and رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:
ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا
‘’The one who pleased that Allah is his lord and Islam is his religion and Muhammad is his messenger shall taste the sweetness of Eemaan’’. Ridaa Billaah is related to being pleased with the Names and Attributes of Allaah. As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense.
Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah [in submission, obedience, reliance, humility etc]. Whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, “Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me”.
This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah. But as for many other people, trials bussies [and diverts] them from remembrance of Allaah; rather many people are preoccupied with the trial [and diverted] from obedience to Allaah. How many people are preoccupied with trials [and diverted] from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.
And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has [also] been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, “A time [or an era] will not reach you except that the time [or an era] after it will be worse than it”; so they [i.e. the people] said, “Indeed, a time [or era] has reached us in which we had [things, harvest etc] in abundance and a time [or an era] in which we did not have [things, harvest etc] in abundance”; so, he said, “By Allaah! Indeed, I neither mean your [era of abundant produce] nor your [era of scarcity or drought], rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time [or an era] like his?!” Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, “Ibn Baaz was here [i.e. alive amongst us few years ago], so show us someone like him [or an era like his]?!” However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquillity, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], “There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]”.
This proves that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few. [An Excerpt From ‘Sharh Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lessons 2 – By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]
The Virtue of Worship During Fitan
Maqil Bin Yasaar [radiyallaahu-anhu] narrated that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said: ‘’Worship during Al-Harj is like emigrating to me”. [Ref 16]
Imaam An-Nawawi [rahimahullaah] said: The intent behind [the word] ‘Harj’ in this Hadeeth is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, dissarry etc]. And the reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except [some or few] individuals. [Ref 17]
Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said: The intent behind [the word] Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. That is because many people are diverted from worship due to this state of confusion [chaos, disarray etc]. Also killing and blood shed occurs during this state of affairs. Allaah’s Messenger [sallal laahu alayhi wasallam] urges a person to engage in worship during the time of fitan, because the majority of the people are diverted from worship. The one who busies himself with worship [during this time] is like one who has migrated to Allaah’s Messenger [sallal laahu alayhiwasallam]. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allaah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols][Al-Muddathir’ Aayah 5]
The One who engages in worship during times of fitan and it does not divert him from worship, he has the reward of one who migrated to Allaah’s Messenger [sallal laahu alayhi wasallam], because a Muhaajir [emigrant] leaves his country and flees to Allaah’s Messenger sallal laahu alayhi wasallam] in order to safeguard his religion, and took place in the early Islamic era – during the era of the Messenger [sallallaahu alayhi wasallam]. So, the word Hijrah [migration] in the Islamic legislation means to leave the land of kufr and settle in the land of Imaan in order to safeguard one’s religion.
The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship, then indeed he has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allaah’s Messenger [sallal laahu alayhi wasallam] said: A [true] Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allaah has forbidden. [Ref 18]
Therefore, he is a Muhaajir because he abandons what Allaah has forbidden and fulfils what Allaah has commanded. This Hadeeth urges [exhorts] a person to engage in worship during times of fitna, because Fitna diverts people from worship except the one whom Allaah blesses with the ability to abandon Fitna and engages in worship.
However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. That is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihaad [striving in the path of Allaah] and Inkaarul Munkar [i.e. the virtuous act of rejecting evil]. Listen to audio here: https://safeshare.tv/x/-HxAEXdPD-M#
Who to Return to During Times of Fitan
Allaah [The Most High] said:
وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا
When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.'[4:83]
Imaam Ibn Katheer (rahimahullaah) said: In this ayah (there) is a rebuke against the one who rushes towards affairs and then gives news about it before verifying it – circulates and spreads it -and perhaps there is no credibility in it.”
Therefore, this ayah obligates verification and clarification when (news) is heard, as Ibn katheer (rahimahullaah) mentioned. It rebukes the one who hastens in transmitting and spreading (news) before verifying its credibility.
This ayah (also) guides to another affair and that is (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, for there is no benefit in transmitting it to the common people; rather what is of benefit is that it is transmitted to the people in authority because they are those with a sound understanding of the affairs and the benefits that are extracted from them. They are the ones with the ability to avert the harmful affairs.
Ibn Katheer then mentioned a number of narrations about being careful about hastiness and lack of verifying news- and from them is a narration by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ‘’It is enough for a man to prove himself a liar when he goes on narrating whatever he hears’’.
And Mugheerah bin Shubah (radiyallaahu-anhu) said, ‘’The Messenger of Allaah (sallal-laahu-alayhi-wasallam) forbade Qeel Wal Qaal (i.e. so and so said)’’. Ibn Katheer (rahimahullaah) said, ‘’It is the one who narrates a great deal of that which the people say without verification, contemplation and clarification’’.
Then Ibn Katheer (rahimahullaah) stated: The hadith of Umar (radiyallaahu-anhu) collected by Bukhaari and Muslim should be mentioned here; when Umar was told that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) divorced his wives, he left his house and entered the mosque, where he found the people talking about it; so he could not endure waiting and ask for the permission of the Prophet (sallal-laahu-alayhi-wasallam) to speak to him; then Umar asked the Prophet, saying, ‘‘Have you divorced your women?’’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’. So Umar said, I said ‘Allaahu Akbar……’
And in the narration collected by Imaam Muslim, Umar said, I asked, ‘Have you divorced them?’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’. So I stood by the door of the mosque and shouted with a loud voice, saying, ‘The Messenger of Allaah did not divorce his wives’. Then the ayah (i.e. Ayah 83, Surah Nisaa) was revealed. Umar said, ‘I investigated this affair properly’ (i.e. whether the Prophet did divorce his wives).
Imaam As-Sadi [rahimahullaah] said about this Aayaah [i.e. An-Nisaa 83]: This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them- that they should verify the [news of that affair] and not to be hasty in spreading it; rather they should refer it back to the Messenger [sallal-laahu-alayhi-wasallam] and to those in authority- the people of sound opinions, the people of knowledge; those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and that which is in opposition to it [i.e. the scholars].
So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news. That is why Allaah stated:
وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ
If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)- Meaning: They would have derived from it [the proper cause of action] through contemplation and through their correct opinions and rightly guided sciences.
Therefore, in this there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].
[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: by way granting you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬ – you would have followed Shaitan (Satan), save a few of you]. [Ref 19]
Shaikh Ubaid Bin Abdillaah Al-Jaabiriy [may Allaah preserve him] says: When the people of virtue and righteousness were faced with an adversity and an intricate affair, they would go to the Senior People of knowledge to ask them and seek a Jawaab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’aan and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imaams of the Taabi’een and then –after them- the people of knowledge, virtue, religion and Eemaan. And how beautiful is what Ibn Mas’ood said: The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [sallal-laahu-alayhi-wasallam] and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [Ref 20]
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Ref 1: Tafseer Ibn Katheer
Ref 2: Sunan Ibn Mājah 3438 and declared authentic by Imaam Albaanee in Sisilah As-Saheehah 4/208
[Ref 3: Hadeeth declared Hasan by Imaam Albaani [rahimahullaah] in Saheeh Al-Jaami As-Sagheer Wa Ziyaadah 3358
Ref 4: Siyar A’laam An-Nubulaa 18/44
Ref 5: An Excerpt from At-Tib An-Nabawiy of Imaam Ibnul Qayyim Al-Jawziyyah (rahimahullaah) with comments by Al-Allaamah Muhammad Haamid Al-Faqee (rahimahullaah): page: 3]
Ref 6: Sharh Saheeh Muslim 4/87]
[Ref 7: [An Excerpt from Tasheelul Il’haami Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam’ page 335’ Vol 6’ by Shaikh Saaleh al-Fawzaan (may Allaah preserve him)].
[Ref 8] Al-Fawaa-id: page: 41
[Refs 9 and 10. Badaa-I At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah: pages: 41, 53: Vol: 1]
[Ref 11: Sharh Ad-Duroos Al-Muhimmah Li-Aammatil Ummah’ page15
[12: Saheeh Al-Jaami As-Sagheer. Number 347]
[13: Al-Jaami Li-Ahkaam Al-Qur’aan. Tafseer Surah Al-Baqarah Aayaat 155-157]
[14: Shurouh Sunan Ibn Maajah pages 633- 634]
[Ref 16: Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]
[Ref 17: Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]
[Ref 18: Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]
Ref 19 Al-Fitna Wa Mawqiful Muslim Minhaa’ 78-83 slightly paraphrased]
[Ref 20: An Excerpt from: الطيب الجني على شرح السنة للإمام المزني – page 19. slightly paraphrased]