In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Firstly, how do we gather between the Prophet’s negation of contagious diseases and his forbiddance of entering a land which has a contagious disease, and mixing with afflicted people ― By Imaam Abdul Azeez Bin Baaz [rahimahullaah]
Secondly, They Can Remind The Muslim Health Officials about The Goals Behind Medical Practice
The Praiseworthy Goals to Be Sought After In Medical Practice
Medical practice is one of the noblest occupations because its subject matter is about the life of the human being. Its aim and purpose is to preserve the health of the human being, strengthen physical well-being and distance a person from illness. The need for medicine is great and a person is in need of it in every situation. That is because one is in need of good health in order to carry out work and fulfil obligations in this life, which is the reason behind the creation of the human being. Allaah [The Most High] said: [وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ – And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]
So the aim behind medicine is to preserve health, strengthen the body’s physical well-being and distance it from illness. Among the virtues medicine is that it preserves life and this is one of the five necessities which Islaam came to preserve, and they are: Religion; Life; Intellect; Honour (i.e. sexual intercourse through marriage and not outside of it) and Wealth. It helps a Muslim and the society to repel harm. It is well known that the messenger (sallal-laahu-alayhi-wasallam) said: لا ضرر ولا ضرار – There should be neither harming nor reciprocating harm.’’ [Reported by Ibn Maajah 2341; Ahmad 1/313)]
Fulfilment of the obligation of co-operating upon righteousness and piety from another angle, and with regards to this he fulfils the statement of Allaah: [وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ – Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety) 5:2]
Fulfilment of the command of the Messenger (sallal-laahu-alayhi-wasallam): Usaamah bin Sharik (radiyallaahu-anhu) said: A Bedouin said, O Messenger of Allaah(sallal-laahu-alayhi-wasallam)! Should we seek medical treatment? He (sallal-laahu-alayhi-wasallam) said: seek medical treatment, for Allaah has not created any disease but He has also created a remedy for it, except for one disease: old age.’’ [Reported by Abu Dawud Number 3855]
One should hope for Allaah’s reward and good recompense, should be sincere to Allaah in such a profession and not practice medicine only for their status to be acknowledged; rather one should be sincere and hope for Allaah’s reward. Alqamah Ibn Waqqaas Al-Laythiy said: I heard Umar Ibn Al-khattaab (radiyallaahu-anhu) saying whilst on the minbar: I heard the Messenger of Allaah (sallal-laahu-alayhi-wasallam ) saying:
إنما الأعمال بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه
Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated.” [Al-Bukhari and Muslim]
Doctor must fear Allaah with regards to those affairs about which one is consulted, especially that which is related to the rights of the people- such as when a sick person approaches him for a sick note or when in need of a medical note to prove that he is fit for employment, or when consulted regarding a particular type of medication, or whether the state of health of an individual (woman) allows her to utilise contraception in order not to get pregnant, or whether her state of health warrants the removal of her ovaries. It has been reported in a hadeeth by Abu Hurairah (radiyallaahu-anhu) who said that the Messenger (sallal-laahu-alayhi-wasallam) said: [الْمُسْتَشَارُ مُؤْتَمَنٌ – The consultee is in a position of trust] [Reported by Abu Dawud (rahimahullaah)’ Number 5128’ & declared Saheeh by Imaam Albaani (rahimahullaah) in his checking of Sunan Abee Dawud]
Few Reminders From The Above Hadeeth:
[الْمُسْتَشَارُ مُؤْتَمَنٌ – The consultee is in a position of trust]
[المستشار -The Consultee]: He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [See Hadeeth Number 5062′ Vol 4’ page 259′ in Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh]
This hadeeth is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [Source: Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ Vol 1′ Hadeeth Number 256′ page 283]
The Muslim doctor should not make the patient a means to experimenting the effectiveness of a medication, especially if he fears that there would be great side effects. That is because this experimentation would negate the honour Allaah has bestowed on the children of Aadam. Allaah [The Most High] said: [وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬ – And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Surah Al-Is’raa Aayah 70]
This deed [i.e. using the patient as a means to experimenting the effectiveness of a medication] negates the command [given to person to] safeguard the blood of a Muslim. The Prophet [sallal-laahu-alayhi-wasallam] said: A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allaah will fulfil his needs; whoever brought his [Muslim] brother out of discomfort, Allaah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allaah will screen him on the Day of Resurrection. [Bukhaari Hadeeth Number 2442]
If the Muslim doctor is certain that the harm [or side effects] that will result from the medication is lesser than the harm caused by the continuation of the illness, then it is permissible to give the medication based on choosing the lesser harm between two.
The Muslim doctor should ask the scholars regarding affairs that occur in his profession and should not jump into affairs without background knowledge of the Sharee’ah! He should be careful of (Sigmund) Freud’s absurdities, fictitious and false views and should not be deceived by (Charles) Darwin. Abu Hurairah (radiyallaahu-anhu) said that the Prophet (sallal-laahu-alayhi-wasallam) said, ‘’A slave (of Allaah) may utter a word which pleases Allaah, without giving it much importance, and because of that Allaah will raise him to degrees (of reward); a slave (of Allaah) may utter a word (carelessly) which displeases Allaah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire.’’ [Saheeh al-Bukhaari Number 6478]
The Muslim doctor should be careful of what is transmitted in the medical journals (or textbooks) and he should not accept everything transmitted in them without ascertaining its correctness, for indeed knowledge is established either through a trustworthy transmission or an unquestionable view point. The affairs of medicine attributed to the Prophet (sallal-laahu-alayhi-wasallam) should be checked as to whether their chains of transmission are authentic, and the affairs of medicine that are established by way of opinions [i.e. through study and research etc] should be examined to find out whether they are [sound, unsound, or whether they contain flaws, sin, offence etc]. He should not be an easy and legitimate prey whom the enemies of Allaah use as a path to transmit that which opposes the Religion of Islaam and causes harm to the Muslims; rather he should know that everything that comes to him regarding modern medicine has to be subjected to research and has to be ascertained.
Doctor should believe that his knowledge of medicine is nothing else but only a means (of cure). As for the effects and effectiveness (of the cure), it is decided by Allaah (The Mighty and Majestic) if He (Allaah) wishes to give cure and well-being. Allaah (The Most High) stated (that Ibraaheem- alayhis-salaam said): [وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ – And when I (i.e. Ibraaheem) am ill, it is He (Allaah) who cures me]. [26:80] So Allaah is the one who gives cure and not others. The doctor should make this known to the patient.
He should be pleased with the Divine Will and Decree of Allaah. Abdullaah Ibn Abbaas (radiyallaahu-anhumaa) said: Once I was riding behind the Prophet (sallal-laahu-alayhi-wasallam), so he said: ”O young man, I shall teach you some words (of advice). Be mindful of Allaah, and Allaah will protect you. Be mindful of Allaah, and you will find Him in front of you. If you ask, ask Allaah (Alone). If you seek help, seek help from Allaah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allaah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allaah has already recorded against you. The pens have been lifted and the pages have dried’’. [Recorded by Tirmidhee who said it is a Hasan saheeh hadith. Number 20516]
So neither should a doctor be beguiled by his (or her) knowledge of medicine nor should he (or she) make objections to the power and position of his (or her) Lord (Allaah). He (or she) should know that the affairs of the creation alternate based on Allaah’s (The Most High) decrees. [Excerpts from Akhlaaq At-Tabeeb Al-Muslim pages 4- 18]
Finally, regardless what one holds regarding the existence or non-existence of disease XYZ based on research by the scientists and health officials he or she trusts, this article is not intended to tell people that they violate government directives whether one considers them to be based on valid or invalid science, rather we obey the law.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Exalted] said:
حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ
كَلَّا سَوۡفَ تَعۡلَمُونَ
ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ
ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ
The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]
Imaam Ibnul Qayyim [rahimahullaah] said:
This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.
Regarding the statement of Allaah: [أَلۡهَٮٰكُمُ – You are diverted] – meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet [sallal laahu alayhi wasallam] regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. [Ref 1] A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allaah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.
At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allaah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allaah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every affair, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allaah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.
In a hadeeth in Saheeh Muslim, Abdullaah Ibn Ash-Shikkheer [radiyallaahu-anhu] narrated that he went to the Prophet [sallal laahu alayhi wasallam] whilst he [i.e. Prophet] was reciting, [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet [sallal laahu alayhi wasallam] said, “The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [Ref 3]
Source: An Excerpt from Al-Fawaa’id. Pages 58-59
May Allaah protect our hearts from this destructive disease Aameen.
And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ), and from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and ‘Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. That He may ask the truthful [i.e. His Messengers and Prophets] about their truth [i.e. the conveyance of Allaah’s Message that which they were charged with].
[Surah Al-Ahzaab. Aayaat 7-8]
Imaam Ibnul Qayyim [rahimahullaah] said: When it is the case that the truthful ones will be brought to account regarding their truthfulness, then what would one think about the liars? [Ref1]
Ibn Aqeel [rahimahullaah] said:
“If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed [of truth] and reject what they have not witnessed. So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is bidah”. [Ref 2]
Al-Allaama Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] said:
Through [Muhammad (sallal-laahu-alayhi-wasalam)], Allaah removed us from the darkness of Shirk, indecency and Bidah, evil deeds and bad manners – lying, deceit, quackery, trickery etc. And He (purified us) with pure (Islamic)] monotheism and strong sincere Eemaan. He [sallal-laahu-alayhi-wasallam] nurtured us upon truthfulness and took the oath of allegiance from us that we speak the truth wherever we may be, and He warned us against lies and evil deeds. And from the recompense (given) to a liar is that which has been reported from the noble Prophet [sallal-laahu-alayhi-wasallam]- the person of high moral character- who said, “I saw (in a dream) – two men came to me”. Then the Prophet [sallal-laahu-alayhi-wasalam] said, “They said, ‘the person- the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection”. [Reported by Imaam Al-Bukhaari: Number: 6096]
How numerous are those who tell lies today against the carries of Salafiyyah and its callers! They hinder men from the path of Allaah by way of these lies to aid falsehood, spurious (stances, ideas, views etc), bidah, (views, stances, beliefs, ideas etc) that are destructive to the sound creed, methodology and virtuous manners. [Ref 3]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Narrated Jabir [radiyallaahu-anhu] that Allaah’s Messenger [sallal-laahu-alayhi-wasallam] said, “Iblis places his throne upon water; he then sends detachments [for creating dissension]; the nearer to him in rank are those who are most notorious in creating dissension. One of them comes and says, ‘I did so and so’. And he says, ‘You have done nothing’. Then one amongst them comes and says, ‘I did not spare so and so until I sowed the seed of discord between a husband and a wife’. The Satan goes near him and says, ‘You have done well’. A’mash said, ‘He then embraces him’”. [Saheeh Muslim. Number:2813]
And because of the fact that this bond [between husband and wife] is from the most beloved affairs to Allaah and His Messenger, it is from the most hated affairs to the enemy of Allaah [i.e. shaytaan]. Therefore he hastens to split two people who love another for the sake of Allaah. [Source: Rawdatul Muhibbeen. Page:188]
There has been reports in the media regarding a rise in marital discord due to complete and partial lock downs, therefore we remind ourselves about the importance of our beloved relationships with our wives. Must refer to the following links:
Finally, if you are a young man or woman, then please – for the sake of Allaah – neither involve anyone in your marriage affairs nor seek advice from youth; rather return to the wise and knowledgeable elders in the community – those who rectify affairs with wisdom and are far removed from hastiness. Some of us have been married for twenty-five years and our parents are still married after nearly five decades, and the affair always improves when one returns to the authentic Sunnah during hardships and disagreements. Any hardship we face at the moment is from the Qadr of Allaah, therefore we remind ourselves of that which is in the following link:
When the enemies of Islaam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations; and in order to spread shirk by exaggerating the status of the pious people and exalting their graves with [beliefs and practices] that were not ordained by Allaah.
So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullaah Bin Saba, who claimed Uloohiyyah [i.e. the right to be worship] for Ali Ibn Abee Taalib [radiyallaahu- anhu]. Abdullaah Bin As-Sabah’s followers were known as the Saaba-iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and they used to build places of worship and domed [shaped] shrines upon these graves. So, by way of this they revived the practices of the Yahood, the Nasaaraa and the idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in actions that were carried out by the rawaafid (shiites).
Secondly: The books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al- Faraabee (1) Ibn Sinaa Al-Hanafi (2) Naseer At- Toosee the advocator of disbelief and shirk (3) and other than them amongst those who played tricks with Islaam, just as Paul played tricks with Christianity.
They were influenced by the ideas of the Greek Philosophers, such as the creed of grave worship, so they became callers to grave worship through Greek Philosophy. The practices of these people was rife within the ranks of the people of rhetoric amongst the Hanafi Maatooreediyyah (4) and the Ash-ariyyah Kullaabiyyah due to busying themselves with the Books of the Philosophers; so they were influenced by the creed of grave worship. They became callers to grave worship and callers to the creed of the Jahmiyyah at the same time, such as the likes of Taftaazaanee Al-Hanafi [The Philosopher of the Maatooreediyyah and Grave worshipers] and Jurjaanee Al-Hanafi [a caller to superstition]
 Al-Faraabee: Al-Faraabee said that Philosophy is more perfect than Prophet hood. Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said about him: ‘’Misguided; a disbeliever’’ Ibn Sinaa adopted his books and ideas of disbelief. [For further details concerning Al- Faraabee, See Majmoo Al-Fataawaa 2/67—86] [Dar At-Ta’aarud 1/10] [Ighaathatul Luhfaan 2/372-373].
 Ibn Sinaa: Imaam Ibnu Salaah (rahimahullaah) said about him: ‘’He was a devil amongst the human devils.’’ [See Fataawaa Ibn Salaah 1/209] [Also see: ‘Ar-Radd Alal Mantaqiyyeen’ of Shaikhul Islaam Ibn Taymiyyah 278-279] [‘Ighaathatul Luhfaan’ of Imaam Ibnul Qayyim 2/373-380] [Bidaayah Wan-Nihaayah’ of Imaam Ibn Katheer 12/43]
 Naasir At-Toosee: He was a magician and a minister of the Tartars. He rejected the ‘resurrection’. For further details, see: As-Sawaa-iq Al-Mursalah of Imaam Ibnul Qayyim (rahimahullaah) 2/790; 3/1077-1078
Followers of the Jahmi Abu Mansoor Al- Maatooreedi Al-Hanafi [For further details, see the Book of Shaikh Shamsud-deen al-Afghaanee titled: ‘Al-Maatooreediyyah’ 1/205—376] [d] Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa- id Al-Qubooriyyah Vol 1 pages 23-24
Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the qur’aan and the authentic narrations in order to corrupt the clear proofs of the qur’aan and the sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers [ref 1], such as the likes of al-hallaaj (309ah), ibnul faarid (632ah), ibn arabi (638ah), ibn sina (669ah) etc [Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. Vol 1. Page 19-25]
Hulooliyyah and ittihaadiyyah:
Hulool- Lit. “Entering” – Divine indwelling. The belief that Allaah dwells within a particular human. i.e. That Allaah dwells in a particular Soofi shaykh, a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certain Shiites, Sikhs and others.
Wahdaatul Wujood – Lit – Unity of Existence. The belief that all existence is a single existence and everything we see are only aspects of the Essence of Allaah. This belief is also held by certain Soofies, Hindus and others.
Those who believe in hulool say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him: “Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking” Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p. 130).
And his saying: “I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.”So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy and although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-‘Abbaas ibn ‘Ataa al-Baghdaadee, Muhammad ibn Khaleef ash? Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.
Wahdatul-Wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah: “The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.” Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).
He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon Eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel. From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.”
Shaikh Muhammad Amaan Al-Jaami [rahimahullaah] said about the term Islamic Philosopher: This term is blindly utilised, therefore do not be deceived by it. If you hear the term Islamic Philosopher, then know that there is no such thing as Islamic Philosopher. The well-known Raazi [rahimahullaah] was a doctor, but all of them [i.e. him and those like him] were not saved from Philosophy. However, he is not regarded to be from the senior Philosophers, rather he is regarded to be from the scholars of Ilmul Kalaam [i.e. those who sought to establish the Islamic creed based on logical and intellectual arguments and not simply restricting themselves to the Qur’aan, the authentic Sunnah and the understanding of the companions] and regreted following this path at the end of his life. And even though his repentance is not explicit, however he was from those who expressed regret and regret is a type of repentance.
And they give food, inspite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive; (saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you. Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it).” So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy. [Surah Al-Insaan. Aayaat 9-11]
Indeed, if the real purpose behind philanthropy is to help the poor, then neither should there be any strings attached nor carried out for ulterior motives, such as those whose spending is either to reinforce Kufr and Shirk or a means of expressing power and control. Therefore, the Muslim philanthropists should be far removed from the behaviour of those who spend their wealth in disobedience to Allaah and His Messengers, just as Allaah stated about the advice that was given to Qaaroon:
But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, [وَلَا تَبۡغِ ٱلۡفَسَادَ فِى ٱلۡأَرۡضِۖ – and seek not mischief in the land]- Meaning: through pride, disobedience (to Allaah), preoccupying yourself with the blessings (bestowed upon you by Allaah) at the expense of (obedience to Allaah, being thankful etc); [إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ -. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts). [Ref 1]
Allaah is the One who distributes bounties based on His perfect Wisdom and the Aakhirah should be the goal of the Muslim. Allaah [The Exalted] said:
It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass.
[Surah Az-Zuhkruf. Aayah 32]
Recall the fact that all bounties are from Allaah and be mindful of this disease – mentioned by Imaam Ibnul Qayyim – that has afflicted some of the so called philanthropists amongst the people of Kufr. Imaam Ibnul Qayyim [rahimahullaah] said:
Allaah brought the servant out of his mother’s womb whilst he knew nothing, not able to do anything and owned nothing; neither able to give nor take; neither able to harm nor benefit. This state of neediness until he reached a more perfect state is something witnessed and tangible for everyone [to see], and it is well known that this is the very essence of the human being and he remains upon that state. He does not move from this state and enters into a state of Lordship – a state in which he becomes absolutely self-sufficient and not need of anyone and anything; rather he does not cease being a slave, a needy one to his Rabb [Allaah the Creator, All-Provider and the Only One Who Controls and Sustains Everything] and His Faatir [Allaah, The Originator and Creator of Everything].
However, after the human being was granted blessings, shown mercy, granted the means to reach a more perfect state, and Allaah -out of His Perfect Kindness and Generosity- granted him apparent blessings [i.e. to recognise the Messengers who were sent with Islamic Monotheism, granted him the lawful pleasures of this world, including health, good looks, etc.] and the hidden blessings [i.e. granted him the innate disposition to recognise his Lord when the Messenger calls him to Eemaan, and granted him knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.], granted him hearing, sight and a heart, and taught him [i.e. gave him the means to knowledge], granted him ability, subjugated things to him, granted him [the desire and enthusiasm to pursue what is beneficial, and take action], enabled him to receive the service of those of his kind [i.e. gave him authority over other humans], subjugated to him horses and camels, gave him the ability to capture the animals in the sea, drop birds from the sky, subjugate wild animals, dig wells [irrigate water etc], plant trees, dig the earth, learn how to build, acquire the things that are of benefit to him, guard against and protect himself from that which is harmful to him; then the Miskeen [i.e. this absolutely poor, dependent human being] thinks that he has a share of authority and claims – for himself – a kingship [or authority] similar to that of Allaah [Glorified be Allaah and free is Allaah from all imperfections, partners, coequals, similarities etc], and begins to see himself in a manner other than what he was at first, forgets his [prior] state of non-existence, poverty and neediness, until he becomes as if he was not that poor and needy thing. [Ref 2]
Do not be like those who spend millions, but cause harm to servants of Allaah. Allaah [The Exalted] said:
Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing. [Surah Al-Baqarah. Aayah 263]
Imaam Ibnul Qayyim [rahimahullaah] stated regarding the above Aayah:
Allaah informed (us) that kind speech- which all hearts recognize and do not reject; and forgiveness, which is to pardon the one who treated you badly-, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments.
As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining [from retaliation] and forgiving him is better for you than giving him charity and then harming him.
Then Allaah [The Most High] ended this Aayah with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing].
Indeed, Allaah is not in need of you and nothing [from the benefits of] your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allaah [Glorified and Exalted be He]. Therefore, how can one flaunt by way of his spending and causes harm whilst Allaah is completely not in need of it and everything else besides it. In addition to this, Allaah is forbearing because He does not hasten punishment against the one who flaunts. Allaah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast [limitless] favours and ample [limitless] gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor [in the sight of Allaah]. Then Allaah said:
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. And Allah does not guide the disbelieving people. [Al-Baqarah 264].
This [above] Aayah necessitates that flaunting and harm nullifies the reward in charity, and it is also proof that good deeds can be nullified by evil deeds. [Ref 3]
Abdullaah Ibn Mas’ood [radiyallaahu-anhu] reported that the Prophet [sallal laahu alayhi wasallam] said, “The son of Adam will not be dismissed from his Lord on the Day of Resurrection until he is questioned about five issues: his life and how he lived it, his youth and how he used it, his wealth and how he earned it and he spent it, and how he acted on his knowledge.” [Ref 4]
Yahyaa Ibn Mu’aadh [rahimahullaah] said:
“The creation[i.e. mankind and Jinn] have not heard [anything] similar to two calamities [that afflicts] a person in relation to his wealth at the time of death; so it was said, ‘What are they?’ He said, ‘All of it is taken away from him (i.e. he will leave it behind for others) and he will be questioned about all of it (i.e. he will be questioned about it in the Hereafter- how he earned and spent it)’”. [Ref 5]
O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135]
[وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- Meaning: Allaah [Glorified be He and Free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth:
The first of them is distortion and the second is to turn away from giving truthful witness, because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types: Distorting words and distorting meanings. Distorting words is when one utters a word in a context in which it does not establish the truth – either adding to the word or omitting something from it, or substituting it with something else- to the extent that the listener is made to believe something, whilst something else is intended by it, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion.
The second type of distortion is related to meanings – distorting the wording- giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning or dropping other meanings intended by it. Allaah [The Most High] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. [Ref 1]
Imaam Ibnul Qayyim [rahimahullaah] said:
Beware of kadhib [lying], for indeed it corrupts one’s ability to illustrate information based on what it should be in reality; corrupts one’s ability to illustrate information and his ability to teach the people. The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one inclined towards him- and thus corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood.
And when his conception and knowledge is corrupted, which is the basis of every wilful chosen deed, his deeds become corrupt and are marked by lies, and thus those deeds would emanate from him just as lies emanate from the tongue. He neither benefits from his tongue nor his deeds. This is why lying is the basis [or foundation] of immorality, just as the Prophet [sallal-laahu-alayhi-wasallam] said, “Indeed lies lead to immorality [or wickedness] and indeed immorality [or wickedness] leads to the fire. [Bukhaari 2606/2607]
Firstly, lies emerges from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. So, it prevails over his statements, deeds and state of affairs; corruption becomes deeply rooted in him and its disease leads to destruction if Allaah does not grant him cure with the medication of truthfulness, which uproots it [i.e. lying] from its original source. This is why the basis [or foundation] of all the deeds of the hearts is based on truthfulness, and the basis of their opposites – such as showing off, self-amazement, pride, being glad [with ungratefulness to Allaah’s Favours], conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness; and the origin of every corrupt deed – whether carried out in private or public- is lies.
Allaah punishes the liar by preventing him from those affairs that will bring him well-being and benefit, and He rewards the truthful one by granting him the ability to attain the beneficial affairs related to the worldly life and afterlife. There is nothing similar to truthfulness with regards to the manner in which it brings about the affairs of well-being in this life and the next, and there is nothing similar to lying with regards to the manner in which it corrupts and harms one’s worldly affairs and the afterlife.
And those who made excuses from the Bedouins came (to you, O Prophet) asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve. [9:90] [Ref 2]
Do Not Misconstrue The Six Levels of Comprehension
Imaam Muhammad Ibn Saaleh al-Uthaymeen [rahimahullaah] said:
Knowledge (Ilm) is to comprehend the reality of something as it truly is, with certainty.
The levels of comprehension are six:
[Al ‘Ilm – Knowledge], which is to comprehend the reality of something as it truly is, with certainty.
[Al Jahlul Baseet- slight ignorance], which is absence of full comprehension.
[Al Jahlul Murakkab-, Aggravated/compounded ignorance], which is to comprehend something in a way contrary to its true reality.
[Al Wahm – Delusion], which is to think that one comprehends something despite the presence of that which should cause you to realize that you are incorrect.
[Ash Shakk- Doubt], which is to think that you comprehend something, yet you are aware of something contrary to it which you think has the same possibility of being the truth.
[Dhann – Preponderant belief], which is comprehension of something, despite the presence of something which is contrary to it, but which is less likely to be true.
Do Not Slander
The Prophet [sallal laahu alayhi wasallam] said;
“The worst form of usury is the violation of someone’s honour”
Verily, the worst act of usury is to attack the honour of a Muslim without a just cause. [Abu Daawud 4876]
Verily, the worst act of usury is to attack the reputation of a Muslim: Meaning, the greater in evil and the more severely prohibited is to unleash the tongue against the honour of a Muslim by belittling him, behaving arrogantly towards him and speaking ill against him by way of slander or verbal abuse. This becomes more severe in prohibition because honour is more noble than one’s self and wealth.
Without a just cause- Meaning, this shows that there are cases in which one is allowed to speak about someone, saying, “Such and such is an oppressor or transgressor”, or making a mention of an innovator and an open sinner with the intention to issue warning. [Ref 4] This [i.e. violating the honour of a Muslim] has been referred to as usury because the transgressor establishes his honour and then goes beyond it, so it is as if he has added an increase that encroaches the boundaries in relation to the honour of a Muslim which is more valuable than his wealth. Al-Qaadhee [rahimahullaah] said, “Attacking a Muslim’s honour is to deal with him more than what he deserves of that which is to be said about him, or more than what is allowed to be said about him, and this is why it is likened to usury and considered one of its types; then it is considered worse because it contains more harm and severer in corruption”. [Ref 5]
[Ref 1: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim (rahimahullaah). Vol 1. Page 300-303. Slightly paraphrased]
[Ref 2: Al-Fawaa’id’ pages 202-203. paraphrased]
[Ref 3: Sharh Usool Ath-Thalaatha- Explanation of the three fundamental principles. English Translation pages 37. By Shaikh Abu Talhah (may Allaah have mercy upon him and his wife Aameen)]
[Ref 4: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152. Slightly paraphrased]
[Ref 5: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157. Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
State of The Mulhid Fear-monger!
Allaah [The Exalted] said: [سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَڪُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬اۖ – We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allaah, for which He had sent no authority]. [Surah Aal Imraan. Aayah 151]
Imaam Ibnul Qayyim [rahimahullaah] said: The level of Shirk determines the level of fear, and the one who ascribes a partner to Allaah has the greatest fear and terror. Those who believe and do not mix their belief with Shirk have safety, guidance and success and the one who ascribes a partner to Allaah has fear, misguidance and wretchedness. [Iddat As-Saabireen 166-167. Slightly paraphrased]
Imaam As-Sadi [rahimahullaah] said that this fear is due to that which they took as partners to Allaah, such as those things they set up as equals to Allaah and the idols based on their vain desires and corrupt goals, for which they neither have proof nor evidence, and thus they cut themselves off the Protection of The One and Only True Deity, The Most Merciful.
[Tafseer As-Sadi. Slightly paraphrased]
Allaah Is The One Who Cures All Ailments
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]. [Tafseer Ibn Katheer]
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’”. [Sunan Ibn Mājah 3438 and declared authentic by Imaam Albaanee in Sisilah As-Saheehah 4/208]
The Messenger [sallal laahu aalayhi wasallam] said, “Treat your sick by giving Sadaqah”. [Hadeeth declared Hasan by Imaam Albaani [rahimahullaah] in Saheeh Al-Jaami As-Sagheer Wa Ziyaadah 3358]
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 reach the next morning except that Allaah granted me wellbeing’”. [Siyar A’laam An-Nubulaa 18/44]
The State of Affairs Alternate By The Will of Allaah
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”. [Sharh Saheeh Muslim 4/87]
A servant [i.e. a Mulsim] is not afflicted by a calamity except that which Allaah has written and decreed. Allaah said: [قُل لَّن يُصِيبَنَآ إِلَّا مَا ڪَتَبَ ٱللَّهُ لَنَا هُوَ مَوۡلَٮٰنَاۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَڪَّلِ ٱلۡمُؤۡمِنُونَ – Say: “Nothing shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector).” And in Allah let the believers put their trust]. [Surah At-tawbah. Aayah 51]
Nothing afflicts the servant except that which Allaah has written for him and this is why the servant is greatly in need – in this particular affair and every other affair – to renew his belief in Allaah’s Divine Will and Decree.
Firm Belief That Only Allaah Can Remove Harm:
The believer should know that removal of harm is only in the hand of Allaah. Harm cannot be removed except by Allaah, and none can repel calamity except him. Allaah [The Most High] said: [أَمَّن يُجِيبُ ٱلۡمُضۡطَرَّ إِذَا دَعَاهُ وَيَكۡشِفُ ٱلسُّوٓءَ وَيَجۡعَلُڪُمۡ خُلَفَآءَ ٱلۡأَرۡضِۗ أَءِلَـٰهٌ۬ مَّعَ ٱللَّهِۚ – Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any true (god) besides Allah? [Surah An-Naml. Aayah 62]
Allaah [The Most High] said: [قُلِ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِهِۦ فَلَا يَمۡلِكُونَ كَشۡفَ ٱلضُّرِّ عَنكُمۡ وَلَا تَحۡوِيلاً – Say (O Muhammad): “Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person.”] [Surah Al-Israa. Aayah 56]
Allaah [The Most High] said: [ قُلۡ أَفَرَءَيۡتُم مَّا تَدۡعُونَ مِن دُونِ ٱللَّهِ إِنۡ أَرَادَنِىَ ٱللَّهُ بِضُرٍّ هَلۡ هُنَّ كَـٰشِفَـٰتُ ضُرِّهِۦۤ أَوۡ أَرَادَنِى بِرَحۡمَةٍ هَلۡ هُنَّ مُمۡسِكَـٰتُ رَحۡمَتِهِ – Say: “Tell me then, the things that you invoke besides Allah, if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy?] [Surah Az-Zumar. Aayah 38]
Allaah [The Most High] said: [وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٍ۬ فَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ – And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things]. [Surah Al-An’aam. Aayah 17]
Allaah [The Most High] said: [وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ – And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful]. [Surah Yunus. Aayah 107]
Allaah is the one who will remove harm and calamity, hardship etc
Reliance upon Allaah
Reliance upon Allaah, surrendering one’s affairs to Him- and truthfully turning to Him, because whoever relies on Allaah, Allaah will suffice him. Allaah said: [أَلَيۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُ – Is not Allah Sufficient for His slave?] [Surah Az-Zumar. Aayah 36]
Allaah said [The Most High] said: [وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُ ۥۤۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمۡرِهِۦۚ قَدۡ جَعَلَ ٱللَّهُ لِكُلِّ شَىۡءٍ۬ قَدۡرً۬ا – And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things]. [Surah At-talaaq. Aayah 3]
Allaah appointed a term for everything- a specific time; therefore, O you who relies upon Allaah! Neither be slow to act nor be hasty [i.e. rely upon Allaah now, hope for relief and do not be frustrated due to being hasty].
Supplication is the key to every good, relief from every distress, safety from every fear, the weapon of the believer and benefits in repelling calamity- a mighty benefit; rather supplication is the enemy of calamity. It is obligated on the servant to seek shelter [or shield himself] through supplication, have great hope and continuously asking [Allaah]. Allaah [The Most High] said: [وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِى سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ – And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”] [Surah Ghaafir. Aayah 60]
Allaah [The Most High] said: [ وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ – And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright]. [Surah Al-Baqarah. Aayah 186]
Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good doers. [Surah Al-A’raaf. Aayaat 55-56]
The Prophet [sallal laahu alayhi wasallam] said, “Supplicate to Allaah whilst having certainty that you’ll be responded to”. The Prophet [sallal laahu alayhi wasallam] said: “Supplication benefits in that which has occurred and in that which has not occurred, so upon you is to supplicate”- Meaning: Supplication removes it [i.e. when the calamity occurs] and repels it [i.e. if it has not occurred yet].
And one of those beneficial supplication in this subject matter is that which has been reported in Abu Dawud from Anas [radiyallaahu-anhu] who said that the Prophet [sallal laahu alayhi wasallam] used to supplicate saying: [ اللَّهمَّ إِنِّي أَعُوُذُ بِكَ مِنَ الْبرَصِ، وَالجُنُونِ، والجُذَامِ، وسّيءِ الأَسْقامِ – O Allah! I seek refuge in You from leucoderma , insanity, leprosy and evil diseases]
The Worldly Life Is a Place of Trial and Test:
To know with certainty – in this subject matter of ours- that this Dunyaa is a place of trial and test. Allaah [The Most High] said:[ ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬ۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ – He is the One] Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving [Surah Al-Mulk. Aayah 2]
Allaah [The Most High] said: [وَهُوَ ٱلَّذِى جَعَلَڪُمۡ خَلَـٰٓٮِٕفَ ٱلۡأَرۡضِ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡۗ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُ ۥ لَغَفُورٌ۬ رَّحِيمُۢ – And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others that He may try you in that which He has bestowed on you. Surely your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful]. [Surah Al-An’aam. Aayah 165]
Allaah [The Most High] said: [وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ وَڪَانَ عَرۡشُهُ ۥ عَلَى ٱلۡمَآءِ لِيَبۡلُوَڪُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬ۗ – And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds]. [Surah Hud. Aayah 7]
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]
Therefore, it is obligated on us to know that the pleasures of this world are mixed with pain; its happiness is mixed with distress; its good health is mixed with sickness, and its richness is mixed with poverty. The slave will be afflicted- and that is inevitable in this worldly life; but his affair and its final outcomes is good and uplifting [or a means of raising his status], as the Prophet [sallal laahu alayhi wasallam] said, “Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” [Saheeh Muslim 2999]
I ask Allaah by His Beautiful [Perfect] Names and Lofty [Perfect] Attributes – and due to the fact that none has the right to be worshipped except He- to remove from us and the Muslims – wherever they maybe – every harm and calamity, remove from us the severe hardship and protect us all through that which He protects his righteous servants. [Ref 1]
The Shaikh also says:
All praise and thanks belongs to Allaah- the One Who responds to the supplication of the distressed one when he supplicates; gives help to the sorrowful one when he invokes Him; removes evil and grants a way out from agonies. The hearts cannot be alive [i.e. with Eemaan, guidance etc] except by way of remembering Him; no affair occurs except by His Permission; there is no escape from discomfort except by way of His Mercy; nothing can be protected [or preserved] except by His Protection. What is desired cannot be obtained except by His facilitation, and happiness [in this Dunya and the Aakhirah] cannot be attained except by way of obedience to Him. I bear witness that none has the right to be worshipped except Allaah alone and He has no partner- the Lord of the Aalameen, the [only true] God of the early and latter generations; the One Who maintains and controls the heavens and the earths. And I bear witness that Muhammad is His slave and Messenger – the one sent with the clear book [i.e. the Qur’aan] and the straight path. May peace and blessings of Allaah be upon him, his family and all his companions.
[A] What is to be said before a trial occurs:
Uthmaan [radiyallaahu-anhu] said: I heard Allaah’s Messenger [sallal laaju alayhi wasallam] saying: Whoever says:
بِسْمِ اللَّهِ الذي لا يَـضُرُّ مع اسْمِهِ شَيءٌ في الأرضِ ولا في السَّماءِ وهُوَ السَّميعُ العَليمُ
In the Name of Allaah, with Whose Name nothing can be harmed- neither on earth nor in the heaven, and He is the All-Seeing, the All-Hearing”- 3 times. He will not be afflicted with affliction [or a trial] until the morning. And whoever says it three times when he wakes up, he will not be inflicted with an affliction [or trial] until the evening. [Reported by Imaam Abu Daawud and others] [Ref 2]
[بِسْمِ اللَّهِ]- Meaning: In the Name of Allaah I seek refuge. [الذي لا يَـضُرُّ مع اسْمِهِ شَيءٌ في الأرضِ – with Whose Name nothing can be harmed- neither on earth nor in the heaven]- Meaning: The one who seeks refuge in Allaah’s Name, then indeed he will not be harmed by a calamity that occurs in the earth nor that which comes from the heaven. [وهُوَ السَّميعُ العَليمُ – and He is the All-Seeing the All-Hearing]- Meaning: He [Allaah] hears all the statements of His slaves, The One who knows all their actions and nothing is hidden from Him on the earth nor in the heaven. [Ref 3]
[B] Repeating – a lot – the statement:
[لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ – None has the right to be worshipped except You (O Allaah); Glorified (and Exalted) are You (above all that evil) they associate with You]. Truly, I have been of the wrong doers].
And (remember) Dhan-Nun (Jonah), when he went off in anger, and imagined that We shall not punish him (i.e. the calamites which had befallen him)! But he cried through the darkness (saying): La ilaha illa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doers.” So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness). [Surah Al-Anbiyaa. Aayaat 87-88]
Al-Haafidh Ibn Katheer [rahimahullaah] stated in his Tafseer regarding statement of [Allaah- The Exalted]: [كَذَلِكَ نُنْجِي الْمُؤْمِنِينَ – And thus do We deliver the believers]- Meaning: If they are in hardships and invoke Us, and (always) turning in repentance to Us (only), especially if they supplicate with this invocation when in a state of affliction [or trial].
Al-Allaamah Ibnul Qayyim [rahimahullaah][ stated in Al-Fawaa’id: There is nothing similar to the likes of Tawheed in the manner it repels hardships of the worldly life; so due to this, the invocation of distress is [based] on Tawheed. The one in a state of distress does not invoke [Allaah] with the invocation of Dhun-Noon, except that Allah will grant him relief from his distress due to Tawheed. Therefore, one does not fall into great distress except because of Shirk, and there is no safety from it except through Tawheed. It [i.e. Tawheed] is the sanctuary of the creation, its refuge, its fortress and means of relief. And the means of all success [i.e. in this Dunyaa and Aakhirah] is facilitated by Allaah. [Ref 4]
Sa’d Bin Abee Waqqaas [radiyallaahu-anhu] narrated that the Prophet [sallal-laahu-alayhi-wasallam] said: “The invocation of my brother Dhun-Noon:[لا إِلَهَ إِلا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ – none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You (above all that evil) they associate with You. Truly, I have been of the wrong doers]; there is no one who faces hardship and supplicates with it, except that Allaah will relief him of his hardship”. [Saheeh Al-Jaami 3383]
Look at the great distress that befell Yoonus [alayhis-salaam]?! The whale swallowed him and went to the bottom of the sea. He was in the belly of the whale and at the bottom of the sea – a great distress indeed. Therefore, there was nothing else for him to do at the time except to keep on repeating that supplication, whilst he was engulfed in darkness – the darkness in the whale’s belly, the darkness in the sea and the darkness of the night, and trapped at the bottom of the sea. He repeated this supplication, so Allaah commanded the whale to take him out. Yoonus [alayhis-salaamn] made this supplication whilst having a strong reliance upon Allaah and knew that deliverance from such a distress is in Allaah’s hand.
This supplication comprises of four affairs:
-[Tawheed: (لا إِلَهَ إِلا أَنتَ)-None has the right to be worshipped except You (O Allaah)]. This is singling out Allaah in worship. -[ سُبْحَانَكَ – Glorified (and Exalted) are You (above all that evil) they associate with You]; Meaning: I declare that You (O Allaah) are free from everything that does not befit Your Majesty. I declare that You (O Allaah) are free from all deficiencies and defects, and I declare that You (O Allaah) are free from all that which the enemies of the Messengers attribute to You. Allaah [The Most High] said: [سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ – Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute unto Him! (37:180)]
-[إِنِّي كُنتُ مِنَ الظَّالِمِينَ – Truly, I have been of the wrong-doers]. This is an acknowledgement of one’s wrongdoing and shortcomings. -[Servitude to Allaah]: An acknowledgement that you are a slave of Allaah and that you cannot do without Allaah in the twinkling of an eye. Therefore, a person should turn to Allaah in all circumstances – when faced with pain, hardship, calamity etc. [Ref 5]
[C] Seeking Refuge With Allaah Against The Severe Afflictions [Trials or Calamities]:
عن أبِي هُرَيرَةَ رضي الله عنه
كان رَسُولُ اللَّهِ صلى الله عليه وسلم يَـتَـعَـوَّذُ مِنْ جَهْدِ البلاءِ، ودَرَكِ الشَّقاءِ، وَسُوءِ القضاءِ، وشَماتَةِ الأَعدَاءِ
وعن أبي هُرَيرَةَ رضي الله عنه، عن النَّبِيِّ صلى الله عليه وسلم قَالَ
Abu Hurairah [radiyallaahu-anhu] said: “Allaah’s Messenger [sallal laahu alayhi wasallam] used to seek refuge against the severe afflictions [trials or calamities], a state of wretchedness, the evil of that which has been decreed and the rejoicing of the enemies”. Abu Hurairah [radiyallaahu-anhu] said that Allaah’s Messenger [sallal laahu alayhi wasallam] said, “Seek refuge with Allaah against the severe afflictions [trials or calamities], a state of wretchedness, the evil of that which has been decreed and the rejoicing of the enemies”. [Ref 6]
Imaam Abdul Azeez bin Baaz [may Allaah have mercy on him] said that this means: So that one is not put to trial with something that harms him; fall into state of wretchedness – in sin and Shirk; and we ask Allaah for wellbeing. A person should strive to take the means to safety and seek Allaah’s Protection against the severe afflictions [or trials]; a state that is tantamount to wretchedness, the rejoicing of the enemies and the evil of that which is decreed. This what a believer should strive for and asks his Lord for wellbeing, for indeed the enemies rejoice when he falls into that which harms him, but he strives to attain wellbeing and [seeks protection] against the severe affliction [trials], or that which will bring about evil upon him – those afflictions and trials that descend on the people. He seeks refuge against wretchedness lest something happens to him that leaves him in a wretched state and makes him fall into sin, evil affairs or fall in Major Shirk. We ask Allaah for wellbeing. He seeks refuge against the evil of that which is decreed lest he falls into sin and is put to trial through that which Allaah has forbidden. He seeks refuge against the rejoicing of the enemies, which is similar to what has preceded above lest he falls into something that makes the enemies rejoice…[Ref 7]
[D] Being Consistent Upon The Supplication That Is Said When Leaving The House:
Anas Bin Maalik [radiyallaahu-anhu] said that the Prophet [sallal laahu alayhi wasallam] said: If a man exits his house and says:
“In The Name of Allaah, I rely on Allaah, and there is neither Power nor Might except with Allaah”. It will be said there and then, ‘You have been guided, sufficed and protected’. The devils will be far away from him [or get out of his way] and another devil will say, ‘ How can you reach a man who has been guided, sufficed and protected’”. [Ref 8]
Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said that this means, “No power or strength is given to anything or anyone [in the entire universe] to move from one action to another, except by strength and power granted by Allaah alone. [Ref 9]
[E] Asking Allaah For Wellbeing In The Morning and Evening
Abdullah Bin Umar [radiyallaahu-anhumaa] said: Allaah’s Messenger [sallal laahu alayhi wasallam] never abandoned these supplications in the morning and evening:
“O Allaah! I ask You for well-being in this Dunyaa and the Aaakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me”. [Ref 10]
This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the Dunyaa and Aakhirah. Nothing can be equal to wellbeing, and whoever is granted wellbeing then indeed he has received his complete share of good. Seeking [العَفْوَ -person] necessitates that one is forgiven his sins and they are wiped away. As for [العافِيَـةَ – Wellbeing], it is safety Allaah bestows to a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins.
So, the Messenger [sallal laahu alayhi wasallam] asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth. Wellbeing in one’s religion is protection against everything that will bring dishonour [or disgrace] to one’s religion or deprive him of it. Wellbeing in the Dunyaa is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments. Wellbeing in the Aakhirah is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Wellbeing in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…
[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allaah! Conceal my faults, shortcomings etc [ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me]. [اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي – O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allaah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him….[Ref 11]
[F] To Supplicate a Lot:
Ibn Umar [radiyallaahu-anhumaa] said, “Allaah’s Messenger [sallal laahu alayhi wasallam] said: “Whoever has the door of supplication opened for him, then the door of mercy has been opened for him. And Allaah is not asked for anything – meaning, something more beloved to Him – than asking for well-being”. And Allaah’s Messenger [sallal laahu alayhi wasallam] said: “Indeed, supplication brings benefit to the afflicted person and the one who has not been afflicted; therefore O slaves of Allaah! It is obligated on you to supplicate”. [Ref 12]
[G] Subject Matter Regarding Physical Contract And Infectious Disease
Anas [radiyallaahu-anhu] said, “Allaah’s Messenger [sallal laahu alayhi wasallam] said: ‘Being good to the people protects a person from evil, ills, destructive affairs; and the people of good in this Dunyaa are the people of good in the Aakhirah’”.
Ibnul Qayyim [rahimahullaah] said: One of the greatest ways of seeking cure for illness are: Doing good deeds and being good to others, remembrance of Allaah, supplicating, humility [accompanied with firm belief], invoking Allaah fervently and repentance. These deeds have an effect on repelling ailments and receiving cure, even greater [or more effective] than natural medication; however this depends on the readiness of the soul is, its acceptance [and submission upon such a path], its belief in that and its benefit. [Ref 14]
[I] The Night Prayer [or At-Tahajjud]
Bilaal [radiyallaagu-anhu] said that Allaah’s Messenger [sallal laahu alayhi wasallam] said, “It is upon you to perform the night prayer, for indeed it is the [continuous] practice of the righteous who came before you. Indeed, the night prayer is a means of getting close to Allaah; a means of preventing one from evil deeds, a means of expiating evil deeds and it is a means of expelling sickness from the body”. [Reported by Imaam at-Tirmidhi and others] [Ref 15]
NB: translator’s note: Imaam Albaani [rahimahullaah] transmitted this hadeeth in Irwaa Al-Ghaleel as follows: “It is upon you to perform the night prayer, for indeed it is the [continuous] practice of the righteous who came before you. It is a means of getting close to your Lord; a means of preventing one from evil deeds and a means of expiating evil deeds”. Then Imaam [i.e. Albaani (rahimahullaah)] declared this Hadeeth ‘Hasan’ without the addition “And it is a means of expelling sickness from the body”. [For further details, see Irwaa Al-Ghaleel. Publisher Al-Maktabah Al-Islaamiy- 2nd edition 1405AH (1985). Vol 2, Pages 199-202. Hadeeth number 452]
[J] Cover The Vessels and Tie Up the Water Skins:
Jaabir Bin Abdillaah [radiyallaahu-anhu] said, “I heard Allaah’s Messenger [sallal laahu alayhi wasallam] saying, “Cover the vessels and tie up the water skins; for verily there is a night during the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin but some of that pestilence descends into it. [Reported by Imaam Muslim] Ibnul Qayyim [rahimahullaah] said: This is one of those affairs which the sciences of doctors and their knowledge cannot reach [i.e. it cannot explain, discover].
To conclude, indeed it is obligated on every Muslim to surrender all his affairs to Allaah [The Mighty and Majestic] – hoping for His bounty, desiring to receive it and placing his trust and reliance upon Him, because all affairs are in His Hands, under his absolute disposal and subjugation. And that one strives in fulfilling the affair through which a way out of calamities is achieved – patience and hoping for Allaah’s reward; for indeed Allaah has promised to give an abundant reward to the one who exercises patience and hopes for His Reward. [إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَيۡرِ حِسَابٍ۬ – Only those who are patient shall receive their rewards in full, without reckoning].
Employing The Means to Good Health – By Shaikh Abu Khadeejah [hafidhahullaah]
Finally: Always make sure that you are up to date with government directives lest you break the law. We cannot break the law regardless what a person holds regarding lock downs, disease, face masks and the opinions of honest scientists.
One of the noblest aspects of knowledge – an affair that occupies a mighty station, is to pay close attention to the characteristics of the Prophet, his specific qualities and deeds by way of which Allaah distinguished him from everyone amongst mankind, his manners, etiquettes and biography. This is because he is the greatest leader and the perfect example. Indeed, Allaah [The Mighty and Majestic] commanded us to follow his example, made him a leader and example for us. Allaah [The Mighty and Majestic] said:
Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzaab. Aayah 21]
This noble Aayah – as the people of knowledge have stated – is a basis to establish the fact that the Prophet [sallal laahu alayhi wasallam] is to be emulated; but emulating him cannot be actualized except by way of acquainting oneself with his characteristics, his qualities in general, his specific qualities and deeds by way of which Allaah distinguished him from everyone amongst humankind, his manners and etiquettes. The one who is unacquainted with the Prophet’s [sallal laahu alayhi wasallam] characteristics and manners will not be able to emulate him, and that is why the scholars of Islaam have written beneficial books regarding his characteristics and qualities.
The manners and qualities of the Prophet [sallal laahu alayhi wasallam] are a means of inviting mankind to this mighty religion of Islaam. Indeed, many people- during his era and thereafter – have been guided through their acquaintance with his manners and qualities. One used to come to him whilst harbouring the severest hatred towards him, but after meeting him and observing his great etiquettes, noble manners, lofty dealings and benevolence, the person would depart whilst loving him more than everyone else on the face of the earth. Therefore, his characteristics are a means to calling to this religion- a weapon for the one inviting the people to the path of Allaah.
Speaking about his qualities, emulating him and calling others to emulate him strengthens the religion of Islaam, because he was the one who Allaah appointed to convey and explain the religion to humankind. Allaah chose him and he is the best of all the slaves of Allaah- the greatest in his servitude to Allaah.
Calling the people to emulate his qualities is a means to calling people to believe in the religion ordained by Allaah and a means to strengthening the belief of the one who has already believed in his Messenger-ship. This is why turning away from his Seerah has been the cause of people’s inclination towards the path of the losers amongst men and women, as opposed to the biographies of the Leaders of Guidance – the greatest of them being the Messenger, because they are a means of rectifying the person and a means to safety from corruption and evil. On the other hand, the biography of the losers is a path that will lead to evil, ruin and corruption. Allaah [The Mighty and Majestic] said:
Indeed My Verses used to be recited to you, but you used to turn back on your heels [denying them, and with hatred to listen to them]. In pride [they Quraish pagans and polytheists of Makkah used to feel proud that they are the dwellers of Makkah sanctuary Haram], talking evil about it [the Qur’an] by night. Have they not pondered over the Word [of Allaah, i.e. what is sent down to the Prophet], or has there come to them what had not come to their fathers of old? Or is it that they did not recognize their Messenger [Muhammad] so they deny him? [i.e. this is a rebuke against them because all of them – young and old – knew his lineage, truthfulness and trustworthiness, yet they turned away from his message]. [Surah Al-Muminoon. Aayaat 66-69]
This shows that contemplating on the Qur’aan and acquainting oneself with the Messenger’s guidance and biography is a path leading to safety, and a safeguard against turning back on one’s heels [i.e. a safeguard against turning away from the guidance he was sent with]. On the other hand, abandoning the Seerah of the Prophet and inclining towards the Seerah of the losers [i.e. those men and women upon other than the guidance of the Messenger] will lead to ruin. The people became corrupted – in this era – after being put to trial through movies and films; but had they turned to the biographies of the Prophets and the noble companions of the Prophet Muhammad, they would have found guidance and a path leading to steadfastness. [Ref 1]
The Reality Behind Attachment to So-called Influencers and Beauty Bloggers
Imaam Ibnul Qayyim [rahimahullaah] said:
Hearts that are emptied of Love for Allaah -hearts that are turned away from Him and seeking remedy from others besides Him- are afflicted with an infatuation with images; for when the heart is filled with Love of Allaah and a strong love for meeting Him [i.e. in the hereafter], this infatuation with images is repelled from it. And for this reason, Allaah [The Most High] stated about Yusuf [alayhis-salaam]:
[كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ -Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves]. This shows that sincerity to [Allaah] is a means to repelling [evil]. And because of this, some of the Salaf said: ‘’Infatuation is an agitation in empty hearts.” Meaning: [Hearts] emptied of other than what they crave for. [Ref 2]
Imaam Ibnul Qayyim [rahimahullaah] said:
Whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through religious innovations is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Ref 2.1]
Be Mindful of Those Who Corrupt Women
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said in his treatise titled: Characteristics of the Pious Wife:
This treatise is also a reminder to the callers to Islaam so that they give concern and importance to this affair, and that they hasten in spreading these virtuous characteristics, praiseworthy manners and blessed endowments, so that they may become qualities preserved in daughters and the women in a society of Imaan and in the houses of the believers; especially in this era – in which the woman is attacked [in a manner] that has not taken place previously, taking into consideration the numerous publications, the many channels and numerous ways designed to ruin the chastity, nobility, perfection, Imaan, manners and [distinguished virtuous qualities] of the woman. Indeed in the past it was not possible for [those] corrupt calls, desires guided by personal interests and wrong ideas to reach the woman, except through limited channels- either [through] an evil companion or similar to that, and thus she is made to have contact with some of the evil characteristics. As for today, the woman is made to have contact with all the filthy, vile and corrupt [affairs] of the world, whilst she is in the innermost part of her bedroom, without leaving her house. The woman sits in the innermost part of her bedroom in front of a screen or the internet, or she is [made to have contact] with some of the lowly magazines and thus her intellect, thoughts and heart are infiltrated with every corruption and evil. [Ref 2.2]
The Messenger [sallal laahu alayhi wasallam] said:
Verily the worldly life is sweet and green, and verily Allaah is going to place you as successors upon it in and will see how you act. So, be mindful of the dunyaah and be mindful of women; verily the first trial for the Children of Israa’eel was caused by women. [Ref 3]
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said regarding the statement of the Messenger [sallal-laahu-alayhi-wasallam], “Verily The Worldly Life Is Sweet And Green”- meaning: Sweet in taste and green in its image. And when something is green and sweet, the eye seeks it first and then the Nafs; and when the eye and the nafs come together in seeking after something, the human being is drawn close to falling into it. The worldly life is sweet in its taste and green in its image, so the human being is deceived by it and pre-occupied with it. He places greater importance on it than what is due to it (of importance). However, the Prophet (sallal-laahu-alayhi-wasallam) has made it known that Allaah is going to place us as successors upon (the earth) in order to see how we act; whether we will be obedient to Him, forbid the nafs from desires, fulfil what Allaah has enjoined upon us and not allow the worldly life to deceive you or whether the opposite will take place? This is why he [sallal-laahu-alayhi-wasallam] said, “Be Mindful Of The Worldly Life”, that is: fulfil what you have been commanded and refrain from that which you have been forbidden, and do not let the sweetness and radiance of this worldly life to deceive you, as Allaah said: [فَلَا تَغُرَّنَّڪُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَلَا يَغُرَّنَّڪُم بِٱللَّهِ ٱلۡغَرُورُ – [Let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allaah]. [31:33]
Then he [sallal-laahu-alayhi-wasallam] stated, “So Be Mindful Of The Worldly Life And Be Mindful Of Women”- meaning: Be mindful of them. This includes a warning to the woman with regards to her plot(s) against her husband and also a warning against women and the trial that can occur through them. And for that reason he [sallal-laahu-alayhi-wasallam] said, “Verily The First Trial For The Children Of Israa’eel Was Caused By Women”. They were put to trial through women, thus they went astray and led others astray, and Allaah refuge is sought!
And for this reason, we find that at present our enemies are focused on women issues. [They focus] on adorning women, intermingling them and make them share the same occupations with men, until it becomes as if the people are donkeys having no other concern except for their stomachs and canal desires, and Allaah’s Refuge is sought! Women are portrayed as if they are mere images, that is: pictures (which) people attached no importance to except that which is connected to the woman’s figure (outward appearance). See how they have decorated and beautified her! See how they have brought about beautifications for her and presented her in a desirable condition, in relation to (her) hair, skin, legs, arms, face and everything else; until they make it the most important issue for the woman, like a picture made out of plastic. They neither present to her the importance of establishing Ibaadah nor bearing children. [Ref 4]
Shaikh Muhammad Khaleel Harraas [rahimahullaah] stated in his explanation of An-Nooniyyah by Imaam Ibnul Qayyim [rahimahullaah]:
After Imaam Ibnul Qayyim (rahimahullaah) described the beauty and perfection of the women of Paradise so that one is drawn towards them, he warned against being deceived by the evil women of this worldly life-those who are deprived of every excellent trait. They are neither perfect in their physical appearances nor do they possess good actions.
How can one be deceived by a woman who possesses ugly manners and is untrustworthy! How can one be deceived by a woman who neither fulfils her obligations nor does she possess patience! How can one be deceived by a woman who is neither contented nor is she obedient and humble [i.e. not obedient to Allaah in that which Allaah has commanded her to fulfil in marriage], and her deeds are ugly! Rather she is a female shaytaan disguised in the image of a human, so she deceives the despicable and depraved people who desire her because they are similar to her and are ready to obey her.
As for the people of goodness and virtue, she neither wants nor desires them because there are no similarities between her and them. She is deprived of everything that directs her towards good and prevents her from evil. She neither possesses the correct way of life ordained by Allaah and a sound moral intellect nor does she possess good manners and fear of Allaah. She does not possess natural beauty, rather her beauty is a falsified one that emanates from cosmetics. And when she leaves that beautification and embellishment the defects on her becomes apparent and she is deprived of everything that makes a person desirous of her. She is characterized with betrayal-neither grateful towards good companionship nor does she preserve and fulfil its rights.
Her beauty is a thin shell and underneath it are defects and ugly affairs. Her beauty resembles a fake coin plated with gold or silver, which one may consider to be a real gold or silver coin; but this counterfeit cannot be circulated amongst the money changers even though many people are deceived by it. [Ref 5]
Brothers and sisters, as for the righteous wife, then indeed she is not in need of so called influencers or beauty bloggers, rather these are corrupt people whose hearts are emptied of attachment to their Creator. Imaam Ibnul Jawzee [rahimahullaah] said, “Sayyaar [rahimahullaah] reported from Riyaah [rahimahullaah] who said, ‘A woman was mentioned to me, so I married her. Whenever she finished praying Ishaa, she would perfume herself, adorn herself with incense and wear her (fine) clothes; then she would approach me and say, ‘Do you have a need?’ If I said, ‘Yes’ she would stay with me; and if I said no, she would take off her (fine) clothes and stand up for (prayer) till the morning’. Riyaah said, ‘By Allaah, she really delighted me’’. [Ref 6]
And there are also those so called beauty bloggers and influencers whose lifestyles based upon that which Allaah and his Messengers have forbidden, such those men who imitate women. Ibn Abbaas [radiyallaahu-anhumaa] said that the Prophet [sallal laahu alayhi wasallam] said, “Allaah cursed men who imitate women and women who imitate men”. And he said, “Throw them out of your houses”. [Al-Bukhaari 5885]
Likewise, there are those influencers and beauty bloggers who call to the sin of homosexuality, so how can a Muslim who fears Allaah seek to imitate people who are disobedient to Allaah and His Messenger?!
Why Homosexuality is Prohibited in Islam. Must read for Muslim parents wanting to raise their children upon traditional family values with clear, firm identities built upon immutable biological realities. Print copy (206 pp) available from http://islamhomosexuality.com
Finally, must read the following articles on the following links:
[Ref 1: An Excerpt from: (شرح المختصر في صفات النبي ﷺ وأخلاقه )Lesson 1. slightly paraphrased]
[Ref 2: Source: An excerpt from At-Tibbun Nabawiy’ by Imaam Ibnul Qayyim (rahimahullaah) with the footnotes and checking of Al-Allaamah Muhammad Haamid Al-Faqee (rahimahullaah) page180. slightly paraphrased]
[Ref 2.1:An Excerpt from ‘Ad-Daa’u Wad-Dawaa’u’ page 119-120’. slightly paraphrased]
[Ref 2.2: Characteristics of The Pious Wife. Page 1]
[Ref 3: Saheeh Muslim: No 2742) (Ibn Maajah: No 4000) (Ahmad: 3:22)]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
If someone said, “Clarify the ugly traits of the soul for me”; so it is said to him, “They are traits that may have already settled in the soul and it does not love to be separated from them. They are numerous traits and if a person examines his soul he might find them as well.
Indeed, it is a soul that follows [evil or excess] desires and is engaged in the [evil or excess] pleasures of the worldly life.
Has prolonged hope for that which is shot lived and does not show little concern for a lifespan that will inevitably come to an end.
It has a fervent desire to love this worldly life and when it loves it [by preferring it over the afterlife], the heart becomes hard and turns away from an abode whose bliss will never come to an end [i.e. paradise].
It loves traits which it knows will harm it tomorrow.
It laughs and rejoices, enjoys itself with that which its Lord has forbidden.
It grieves – morning and evening – for that which was not decreed for it of those things it hopes for from the worldly life.
It is a soul facilitated with ease to seek after the [good] things of the worldly life.
It finds enjoyment in falling short in good deeds which its Lord calls to [or commands].
It has a desire to spend wealth in obedience to Allaah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.
Allaah promises it forgiveness and bounty, but it neither has certainty about it nor pleased with it.
It has firm hope in the promises of the people, but reluctant when the threat of its Lord reaches it.
It pleases the people at the expense of Allaah’s anger and hesitates to please its Lord.
Allaah calls it to have patience during calamities – a means of consolation and means to solace, but it does not accept.
It pretends in the presence of the people that it fulfils obligations, but fulfils little of that which Allaah obligates on it.
It abandons disobedience after being able to do so out of being shy of the people, but has little shyness whilst Allaah [The Most Great] watches it.
It gives little thanks to the innumerable blessings of Allaah.
It utilises the blessings of Allaah [The Most Generous] – day and night – as an aid to disobey Him.
It finds it easy to sit with idle people, but finds it difficult to sit with the scholars.
It obeys [or follows] a deceiver, but disobeys the most sincere advisers.
It hastens to evil desires, but delays repentance today and tomorrow.
Abu Bakr Muhammad Ibn Al-Hasan [rahimahullaah] said, ‘Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allaah [The Mighty and Majestic]- in private and public – having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan'”. And Allaah is the Bestower of this affair. [End of quote: An Excerpt from Adabun Nufoos, page 3. Slightly paraphrased]
Allaahul Musta’aan! We ask Allaah for forgiveness and that He never leaves us to our souls in the twinkling of an eye Aameen.