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Posts Tagged ‘aqeedah’

A Muslim Is Commanded to Seek Allaah’s Pleasure, Turn to Allaah, Remain Steadfast And Hope For Allaah’s Reward During Times of Fitan

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

Aasim Ibn Humaid [rahimahullaah] said, ‘’I heard Mu’aadh Ibn Jabal [radiyallaahu-anh] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; and the affair will not increase, except in severity; and you will not see [or experience] from the rulers except harshness (Ref 1); and you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’’’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement reported from Mu’aadh], ‘’O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: The author [i.e. Ibnul Bannaa (rahimahullaah)] transmitted this narration in which Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa, except affliction and trial’’ – Meaning: That is because this Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬‌ۖ وَإِلَيۡنَا تُرۡجَعُونَ   – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]

This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’.

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And the affair will not increase except in severity’’- Meaning: That is because the affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in [virtue].

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And you will not see [or experience] from the rulers except harshness’’- Meaning: The way you are will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them.

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’’- Meaning: It may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one during his youth.

Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer regarding the state he should be in when afflictions occur, so that he strives against his soul [i.e. in obedience to Allaah], remains steadfast upon the truth, turns truthfully to Allaah [in obedience, submission, reliance etc] and to be pleased with Allaah; and that he does not deviate in the trials, and [not to be like] those who are destroyed; and he should seek Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], ‘’O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]’’.

This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله   and  رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:

ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا

‘’The one who pleased that Allah is his lord and Islam is his religion and  Muhammad is his messenger shall taste the sweetness of Eemaan’’.  Ridaa Billaah is related to being pleased with the Names and Attributes of Allaah. [Read more here: https://salaficentre.com/2015/05/the-three-affairs-that-will-make-you-taste-the-sweetness-of-imaam/ ]

As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense. 

So, with regards to the trials, it is obligated on a Muslim to turn to Allaah [in submission, obedience, reliance, humility etc]; and whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, ‘’Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me’’. [Read more here:https://salaficentre.com/2018/11/the-virtue-of-busying-oneself-in-al-ibaadah-worship-during-times-of-fitan-and-who-to-consult-admonitions-by-imaam-an-nawawi-imaam-ibn-katheer-imaam-as-sadi-shaikh-fawzaan-and-shaikh-ubaid-pd/ ]

This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah. But as for many people, trials bussies [and diverts] them from remembrance of Allaah; rather many people are preoccupied with the trial [and diverted] from obedience to Allaah. How many people are preoccupied with trials [and diverted] from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.

And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has [also] been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, ‘’A time [or an era] will not reach you except that the time [or an era] after it will be worse than it’’, so they [i.e. the people] said, ‘’Indeed, a time [or era] has reached us in which we had [things, harvest etc] in abundance and a time [or an era] in which we did not have [things, harvest etc] in abundance’’; so, he said, ‘’By Allaah! Indeed, I neither mean your [era of abundant produce] nor your [era of scarcity or drought], rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time [or an era] like his?!’’

Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, ‘’Ibn Baaz was here, so show us someone like him [or an era like his]?!’’ However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquility, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], ‘’There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]’’. So, this is proof that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few.  [A Paraphrased Excerpt. Listen to audio- from beginning to 12 mins http://al-badr.net/download/esound/choroohat/risalah-mughniyah/002.mp3


Ref.1: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ ]

 

 

 

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“Gates of Paradise Are Opened and Gates of Hell Are Shut During Ramadhaan” – [Does This Mean Entry Into Paradise Without Reckoning For The One Who Dies During Ramadhaan?] – [Shaikh Uthaymeen Answers]

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

Question: The Messenger [sallal-laahu-alayhi-wasallam] said: ‘‘When Ramadhaan begins, the gates of Paradise are opened and the gates of hell fire are shut and the devils are chained”; does this mean that the one who dies in the month of Ramadhaan will enter Paradise?

Answer: The affair is not so; rather the meaning of this is that the gates of paradise are opened as an encouragement for the performers of (good) deeds so that they are facilitated with entry. And the gates of the hell fire are shut so that the people of Eemaan are kept away from disobedience, (and) so that they do not (enter) these gates. And the meaning of this (statement of the messenger) is not that the one who dies in Ramadhaan is going to enter paradise without reckoning; rather those who will enter Paradise without reckoning are those whom the Messenger (sallal-laahu-alayhi-wasallam) described in his saying: ‘’They are those who neither seek Ruqya nor do they believe in good bad or good omens (from birds etc.), nor do they get themselves branded (Cauterised); but they place their trust (only) in their Lord”, alongside fulfilling that which Allaah has obligated upon them to (perform) of righteous actions. [Source: Fiqhul Ibaadaat of Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah) Page: 231]

 

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And We Made Their Hearts Firm and Strong, When They Stood Up and Said: “Our Lord is the Lord of the Heavens and The Earth

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

Allaah [The Most High] said:

نَّحۡنُ نَقُصُّ عَلَيۡكَ نَبَأَهُم بِٱلۡحَقِّ‌ۚ إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدً۬ى

وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَاْ مِن دُونِهِۦۤ إِلَـٰهً۬ا‌ۖ لَّقَدۡ قُلۡنَآ إِذً۬ا شَطَطًا

We narrate unto you (O Muhammad) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance. And We made their hearts firm and strong, when they stood up and said: “Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.

Allaah said: [إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ – They were young men who believed in their Lord (Allaah)]- Meaning: They believed in the oneness of Allaah and associated none as a partner to Him, so Allaah appreciated and rewarded them for their Eemaan and increased them in guidance. Due to the basis of this guidance to Eemaan, Allaah increased them in guidance, and that necessitates beneficial knowledge and [guided to the performance of] righteous deeds, just as Allaah said [in another Aayah in the Qur’aan]: [وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى – And Allah increases in guidance those who walk aright [true believers in the Oneness of Allah who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)19:76].

Then Allaah said: [وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ – And We made their hearts firm and strong]- Meaning: We made them patient and steadfast, and bestowed them with tranquillity in their hearts when they were in that state of inconvenience [or unrest]. This is from Alaah’s kindness and generosity, for He granted them Eemaan, guidance, patience, steadfastness and tranquillity. [Ref 1]

[Allaah] fortified their hearts with patience and firmness; strengthened and supported [their hearts] with the light of Eemaan, so they were able to leave the land of their people, separated themselves from the comfort they were in and fled to the cave [for the safety] of their religion. [Ref 2]

Then Allaah said: [إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ – when they stood up and said: “Our Lord is the Lord of the heavens and the earth]- Meaning: Allaah is the One Who created us, provided us with all blessings and provisions, the Who One controls all our affairs and nurtured us [by facilitating us with the ability and means to be guided in our religious and worldly affairs]. Allaah is the creator of the heavens and the earth – He alone created these great things. The images and idols [worshipped besides Him] can neither create nor provide anything; neither can they hurt nor benefit themselves [and others]; neither do they possess power [of causing] death nor [of giving] life, nor of raising the dead.” So, they [i.e. these youth] cited Tawheed Ar-Ruboobiyyah as evidence to establish Tawheed al-Ilaahiyyah, and for this reason Allaah said that they said: [لَن نَّدۡعُوَاْ مِن دُونِهِۦۤ إِلَـٰهً۬ا‌ۖ – never shall we call upon any ilah (god) other than Him [Allaah]- Meaning: We will not invoke anyone or anything amongst the creation; [لَّقَدۡ قُلۡنَآ إِذً۬ا شَطَطًا – if we did, we should indeed have uttered an enormity in disbelief]-Meaning: If we invoke others whilst also invoking Allaah- after knowing that Allaah alone is the true Lord and the only one who has the right to be worshipped- then indeed that would be tantamount to great misguidance from the truth and a path that is far removed from what is correct. So, they affirmed both Tawheed Ar-Ruboobiyyah and Tawheed Al-Ilaahiyyah; adhered to it, clarified that it is the truth and that what is in opposition to it is falsehood. This shows the perfection of their knowledge and awareness of their Lord and the increased guidance given to them. [Ref 3]


Ref 1: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased]

Ref 2: An Excerpt from ‘Badaa’i At-Tafseer al-Jaami Limaa Fassarahu al-Imaam Ibnul Qayyim. 2/157’. slightly paraphrased]

Ref 3: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased]

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The Strength of One’s Reliance Upon Allaah Is Determined By The Strength of His [or Her] Eemaan

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

Allaah [The Most High] said:

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

The strength of one’s Tawakkul [i.e. reliance upon Allaah] or its weakness depends on the strength or weakness of [his or her] Eemaan. Whenever the Eemaan of person is strengthened, Tawakkul is stronger. And when Eemaan is weak, Tawakkul becomes weak. And when Tawakkul becomes weak, it is proof that Eemaan is weak and that has to be the case. Allaah [The Most High] tied Tawakkul to Ibaadah, Eemaan, Islaam, Taqwaa and  Guidance. [Source: An Excerpt from ‘Badaa’i At-Tafseer Limaa Fassarahu Al-Imaam Ibnul Qayyim’ Vol 3, page 159. Slightly paraphrased]

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Some Reasons Behind The Increase of Reward On a Good Deed Beyond Its Initial Tenfold

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

Question: What are the means and deeds by way of which reward [on acts of worship] are increased?

Answer: As for the increase of reward for a good deed to ten times the like thereof, this occurs in every righteous action, as Allaah [The Most High] said: [مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ   – Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allah and His Messenger) shall have ten times the like thereof to his credit]. [1]

As for an increase beyond this, – and that what the questioner intends [in his question]- it has its means. It can either be related to the performer of the deed or the deed itself, or the time and the place [i.e. a particular time and place mentioned in the authentic texts that reward for good deeds are increased in that time period or place].

And one of the most important means of increasing [reward for good deeds] is when a person fulfils sincerity to Allaah and adheres to the path of the Messenger [sallal-laahu-alayhi-wasallam].  This [reward occurs] when a deed is legislated [i.e. in the Sharee’ah and not innovated] and the person intends to please Allaah and hopes for His Reward; when this [sincere] intention is firmly established as the drive and goal behind the deed because of his belief in Allaah, belief in the Messenger, [obedience] to the command of Allaah, seeking Allaah’s Countenance and Pleasure, just as it has been mentioned in a number of Aayaat and Ahaadeeth. Allaah [The Most High]: [إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ – Verily, Allah accepts only from those who are Al-Muttaqun] [2]- Meaning:  Those who fear Allaah whilst performing deeds with Ikhlaas and Mutaaba’ah [adherence to the authentic Sunnah of the Messenger].

Also the Messenger [sallal-laahu-alayhi-wasallam] said, ‘’Whoever fasts the month of Ramadhaan, his previous (minor) sins will be forgiven”; ‘’And whoever stands [in the night prayer] during Ramadan out of Imaan and seeking reward [from Allaah], then all of his previous [minor] sins will be forgiven” [3] and other texts besides these. And because of this, the apparent actions have more virtue over one another in the sight of Allaah due to the Imaan and sincerity established in the hearts.

Also abandoning the forbidden desires of the soul is included amongst those righteous actions that have virtue over one another due to the different levels of sincerity- if a [person] sincerely abandons them from the bottom of his heart and not out of other than sincerity. The story of the companions of the cave [i.e. in soorah Kahf] is a witness to this. [4]

Therefore, the means to increasing the [reward for good deeds] is that basis and foundation we have already mentioned – sound Aqeedah; a strong belief in Allaah and in His Attributes; a strong desire [to worship Allaah] and a fervent desire for goodness. That is because Ahlus Sunnah Wal Jamaa’ah in truth and those people of knowledge, – those who possess knowledge of the perfect and detailed of the Names and Attributes of Allaah and have a strong desire for the meeting with Allaah [in the Afterlife] – the reward for their deeds are greatly increased in a manner in which others who share the same religion can neither reach nor approach in the least. And this is why the Salaf used to say, ‘’When Ahlus Sunnah are held back by their deeds [i.e. not having numerous deeds], they are supported by their sound creed [i.e. the reward for their good deeds are increased due to been accompanied by strong Imaan, sound Aqeedah and adherence to the authentic Sunnah].  [5]


[1][6:160]

[2] [5:27]

[3] Minor sins forgiven when one fasts the month of Ramadhaan, see article on this link:http://salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6255

[4] An Excerpt from ‘Al-Fataawaa As-Sadiyyah. Page: 43. Slightly paraphrased]

[5] An Excerpt from ‘Al-Fatawaa As-Sadiyyah page 44 & Sharh Al-Asbaab Wal-A’maal Allatee Yudaa-afu Bihaa Ath-Thawaab page 59-65. Slightly paraphrased]

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And In Whatsoever You Differ, The Decision Thereof Is With Allaah

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

Allaah (The Most High) said:

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

”And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge).” [1]

Imaam Ibnul Qayyim (rahimaahullaah) said:

This is a clear text regarding the fact that the judgement for all our differing is to be referred back to Allaah alone. He is the Judge in this (affair) through the speech of His Messenger (sallal-laahu-alayhi-wasallam). If you were to give precedence to the intellect over Allaah’s Judgement, then you are not (considered as) one who judges by Allaah’s Revelation and His Book.[2]


[1] Qur’aan. 42:10

[2] As-Sawaa’iq Al-Mursalah 3/828. See here; Ruling by other than the Sharee’ah: http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&articlePages=1

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The Quran and Sunnah Upon The Understanding of The Salaf

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