Al-Wala’ wal-Bara’

السلام عليكم ورحمة الله وبركاته

Bara’: Disavowal / Disassociation / Hatred for the sake of Allah azzawajal

Allah says, in Surat Mumtahina: 1-2 (translation of the meaning)

1. O you who believe! Take not My enemies and your enemies as protecting friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves because you believe in Allah, your Lord! If you have come forth to strive in My cause and to seek My good pleasure. You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray from the straight path.

2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.

Tafseer Ibn Kathir:

The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah. Hatib was among the Early Emigrants and participated in the battle of Badr. Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of `Uthman. When the Messenger of Allah decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said,

«اللْهُمَّ عَمِّ عَلَيْهِمْ خَبَرَنَا»

(O Allah! Keep our news concealed from them.) Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger’s intent to attack them. He wanted them to be indebted to him ﴿so that they would grant safety to his family in Makkah﴾. Allah the Exalted conveyed this matter to His Messenger , because He accepted the Prophet’s invocation ﴿to Him to conceal the news of the attack﴾. The Prophet sent someone after the woman and retrieved the letter. This story is collected in the Two Sahihs. Imam Ahmad recorded that Hasan bin Muhammad bin `Ali said that `Abdullah bin Abu Rafi` — or Ubaydullah bin Abu Rafi` — said that he heard `Ali say, “Allah’s Messenger sent me, Zubayr and Al-Miqdad saying,

«انْطَلِقُوا حَتْى تَأْتُوا رَوْضَةَ خَاخٍ فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ فَخُذُوهُ مِنْهَا»

(Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter. Take that letter from her.) So we proceeded on our way, with our horses galloping, until we reached the Rawdah. There we found the lady and said to her, `Take out the letter.’ She said, `I am not carrying a letter.’ We said, `Take out the letter, or else we will take off your clothes.’ So she took it out of her braid, and we brought the letter to Allah’s Messenger . The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah’s Messenger intended to do. Allah’s Messenger said,

«يَا حَاطِبُ، مَا هَذَا؟»

(O Hatib! What is this) Hatib replied, `O Allah’s Messenger! Do not make a hasty decision about me. I was a person not belonging to Quraysh, but I was an ally to them. All the Emigrants who were with you have kinsmen (in Makkah) who can protect their families. So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them. I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.’ Allah’s Messenger said to his Companions,

«إِنَّهُ صَدَقَكُم»

(Regarding him, he has told you the truth.) `Umar said, `O Allah’s Messenger! Allow me to chop off the head of this hypocrite!’ The Prophet said,

«إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللهَ اطَّلَعَ إِلَى أَهْلِ بَدْرٍ فَقَالَ:اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُم»

(He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said, “O the people of Badr, do what you like, for I have forgiven you.”)” The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah. Al-Bukhari added in his narration in the chapter on the Prophet’s battles.

Allah’s statement,

﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُواْ بِمَا جَآءَكُمْ مِّنَ الْحَقِّ﴾

(O you who believe! Take not My enemies and your enemies as protecting friends showing affection towards them, while they have disbelieved in what has come to you of the truth,) refers to the idolators and the disbelievers who are combatants against Allah, His Messenger and the believers. It is they whom Allah has decided should be our enemies and should be fought. Allah has forbidden the believers to take them as friends, supporters or companions. Allah the Exalted said in another Ayah ,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَـرَى أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُمْ مِّنكُمْ فَإِنَّهُ مِنْهُمْ﴾

(O you who believe! Take not the Jews and the Christians as protecting friends, they are but protecting friends of each other. And if any among you takes them (as such), then surely, he is one of them.) (5:51) This Ayah contains a stern warning and a sure threat. Allah the Exalted said,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُواً وَلَعِباً مِّنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَآءَ وَاتَّقُواْ اللَّهَ إِن كُنتُم مُّؤْمِنِينَ ﴾

(O you who believe! Take not as protecting friends those who take your religion as a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and have Taqwa of Allah if you indeed are true believers.) (5:57)

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَآءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً ﴾

(O you who believe! Take not for protecting friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves) (4:144) 

And Allah says (translation of the meaning)

Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred forever until you believe in Allah alone,” — except the saying of Ibrahim to his father: “Verily, I will ask forgiveness for you, but I have no power to do anything for you before Allah.” “Our Lord! In You we put our trust, and to You we turn in repentance, and to You is the final Return.” [60:4]

And Allah knows best

The Selflessness of the Sahaabah radi Allahu anhum

Allah said, in Surat Hashr,
وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(and give them preference over themselves even though they were in need of that.) meaning, they preferred giving to the needy rather than attending to their own needs, and began by giving the people before their own selves, even though they too were in need.

An authentic Hadith stated that the Messenger of Allah said,
«أَفْضَلُ الصَّدَقَةِ جُهْدُ الْمُقِل»
(The best charity is that given when one is in need and struggling.) This exalted rank is better than the rank of those whom Allah described in His statements,
﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾
(And they give food, inspite of their love for it.)(76:8), and,
﴿وَءَاتَى الْمَالَ عَلَى حُبِّهِ﴾
(And gives his wealth, in spite of love for it.)(2:177) The latter give charity even though they love the wealth they give, not that they really need it, nor that it is necessary for them to keep it. The former prefer others to themselves even though they are in need and have a necessity for what they spend in charity. Abu Bakr As-Siddiq gave away all his wealth in charity and Allah’s Messenger asked him,
«مَا أَبْقَيْتَ لِأَهْلِكَ؟»
(What did you keep for your family,) and he said, ”I kept for them Allah and His Messenger.”

`Ikrimah (bin Abi Jahl) and two other wounded fighters were offered water when they were injured during the battle of Al-Yarmuk, and each one of them said that the sip of water should be given to another of the three wounded men. They did so even though they were badly injured and craving water. When the water reached the third man, he and the other two died and none of them drank any of the water! May Allah be pleased with them and make them pleased with Him.

Al-Bukhari recorded that Abu Hurayrah said, ”A man came to the Prophet and said, `O Allah’s Messenger! Poverty has stuck me.’ The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then Allah’s Messenger said,
«أَلَا رَجُلٌ يُضَيِّفُ هَذَا، اللَّيْلَةَ، رَحِمَهُ الله»
(Who will invite this person or entertain him as a guest tonight, may Allah grant His mercy to him who does so) An Ansari man said, `I, O Allah’s Messenger!’ So he took him to his wife and said to her, `Entertain the guest of Allah’s Messenger generously.’ She said, `By Allah ! We have nothing except the meal for my children.’ He said, `Let your children sleep if they ask for supper. Then turn off the lamp and we go to bed tonight while hungry.’ She did what he asked her to do. In the morning the Ansari went to Allah’s Messenger who said,
«لَقَدْ عَجِبَ اللهُ عَزَّ وَجَلَّ أَوْ ضَحِكَ مِنْ فُلَانٍ وَفُلَانَة»
(Allah wondered (favorably) or laughed at the action of so-and-so and his wife.) Then Allah revealed,
﴿وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾
(and they give them preference over themselves even though they were in need of that). ” Al-Bukhari recorded this Hadith in another part of his Sahih. Muslim, At-Tirmidhi, An-Nasa’i collected this Hadith. In another narration for this Hadith, the Companion’s name was mentioined, it was Abu Talhah Al-Ansari, may Allah be pleased with him.

Allah said,
﴿وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾
(And whosoever is saved from his own greed, such are they who will be the successful.) indicating that those who are saved from being stingy, then they have earned success and a good achievement. Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah said,
«إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ، وَاتَّقُوا الشُّحَّ، فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، حَمَلَهُمْ عَلى أَنْ سَفَكُوا دِمَاءَهُمْ وَاسْتَحَلُّوا مَحَارِمَهُم»
(Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection. Be on your guard against being stingy, for being stingy is what destroyed those who were before you. It made them shed blood and make lawful what was unlawful for them.) Muslim collected this Hadith. Ibn Abi Hatim recorded that Al-Aswad bin Hilal said that a man said to `Abdullah (bin Mas`ud),”O Abu `Abdur-Rahman! I fear that I have earned destruction for myself.” `Abdullah asked him what the matter was and he said, ”I hear Allah’s saying,
﴿وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾
(And whosoever is saved from his own greed, such are they who will be the successful.) and I am somewhat a miser who barely gives away anything.” `Abdullah said, ”That is not the greed Allah mentioned in the Qur’an, which pertains to illegally consuming your brother’s wealth. What you have is miserliness, and it is an evil thing indeed to be a miser.”

Allah said,
﴿وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ ﴾
(And those who came after them say: ”Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) This is the third type of believers whose poor most deserve to receive a part of the Fai’. These three types are the Muhajirin, the Ansar and those who followed their righteous lead with excellence.

Allah said in another Ayah,
﴿وَالسَّـبِقُونَ الاٌّوَّلُونَ مِنَ الْمُهَـجِرِينَ وَالأَنْصَـرِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِىَ اللَّهُ عَنْهُمْ وَرَضُواْ عَنْهُ﴾
(And of the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly, Allah is well-pleased with them as they are well-pleased with Him.)(9:100) The third type are those who followed the Muhajirin and Ansar in their good works, beautiful attributes and who invoke Allah for them in public and secret. This is why Allah the Exalted said in this honorable Ayah,
﴿وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ﴾
(And those who came after them say), meaning, the statement that they utter is,
﴿رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ﴾
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred), meaning, rage or envy,
﴿لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ﴾
(against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.)

Indeed, it is a beautiful way that Imam Malik used this honorable Ayah to declare that the Rafidah who curse the Companions do not have a share in the Fai’ money, because they do not have the good quality of those whom Allah has described here that they say,
﴿رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ﴾
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Ibn Abi Hatim recorded that `A’ishah said, ”They were commanded to invoke Allah to forgive them, but instead, they cursed them!” She then recited this Ayah,
﴿وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ﴾
(And those who came after them say: ”Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed.”)

And Allah knows best.

A Principle of Fiqh (Islamic Jurisprudence)

السلام عليكم و رحمة الله و بركاته

[Copied – Emphasis Added]

There is no tolerance in the commands of Allah whether it be by ignorance or forgetfulness. The commands of Allah must be fulfilled the way they have been legislated and ordained upon us – completely and perfectly –  according to our capability. 

There is a juriscprudic rule in Islam – a command or order of Allah does not drop or waiver by the excuses of ignorance and/or forgetfulness, while falling into the prohibition can drop by the excuse of ignorance and forgetfulness.

1. For example, ablution is a command of Allah, if you forget the ablution (Wudoo’) and you offer prayer without it, the command of it does not drop or waiver. Your prayer is invalid despite of you being ignorant or forgetful regarding it, you must perform ablution and the prayer must be repeated. 

Whatever the command of Allah is, it does not drop by forgetfulness or ignorance. One must learn about the matters which have been made obligatory on him/her. 

The same thing applies if someone offers prayer and finds out after the prayer that mistakenly he wasn’t facing the prayer direction (towards Makkah), he was facing a different direction, because facing the Qiblah is a stipulated condition of the prayer, it’s a command, you have to repeat your prayer because your prayer was invalid.

Narrated in the Saheehayn by Abu Huraira (May Allah be pleased with him), the Prophet صلى الله عليه وسلم was sitting in his Mosque when a man came and offered prayer, after his completion of the prayer he said peace, mercy and blessings be upon you O Messenger of Allah. The Prophet صلى الله عليه وسلم replied to the man’s greeting and then ordered him to go repeat his prayer. This Hadith is the Hadith of “the abuser of his prayer”, the Prophet صلى الله عليه وسلم asked him to repeat his prayer three consecutive times because he didn’t accomplish Tama’ninah (tranquility) in his prayer.

Tama’ninah is commanded in the prayer. This sahaabi didn’t know what he was doing wrong, he was asked to repeat the prayer each time, then the Prophet informed him of it and told him to repeat his prayer. This is showing that ignorance or forgetfulness of a command doesn’t waiver it, it is still obligated upon you to complete it the way it’s been ordained. Allah’s orders and commands cannot be dropped due to forgetfulness or ignorance. 

Another time Allah’s Messenger صلى الله عليه وسلم remained behind with the Sahaabah (May Allah be pleased with them all) in a journey. The companions narrated, he (the Messenger of Allah) joined us while we were performing ablution for the `Asr prayer which was over-due. We were just passing wet hands over our feet (not washing them properly) so the Prophet addressed us in a loud voice and said twice or thrice, “Save your heels from the fire.”

The Prophet asked them to repeat the washing of their feet in Wudoo’ and do it carefully because ignorance and/or forgetfulness does not drop the command of Allah.

2. Regarding falling into the prohibition due to forgetfulness or ignorance, for example, a person offers prayer and on his garment there was some impurity on it, he only remembered about this impurity after concluding the prayer, or he only noticed it after finishing the prayer, he has fallen into this prohibition due to ignorance of the impurity on his garment or forgetfulness of it, in this case, it can be dropped, his prayer is still valid.

Mu’awwiyah ibnul Hakam as-Salami (may Allah be pleased with him) narrated that he offered prayer behind the Prophet صلى الله عليه وسلم. During the start of Islam speaking in the prayer was not prohibited, so there was no problem with it, later on it was prohibited, the prohibition of not to speak in the prayer except that which is prescribed in it was revealed.

{Mu’awiyah b. al-Hakam al-Sulami said ; when I came to the Messenger of Allah صلى الله عليه وسلم I learnt many things about islam. One of the things that I was taught was that it was that it was pointed out me. When you sneeze, praise Allah (I,e, say “praise be to Allah”); and when someone sneezes and praises Allah, say “ May Allah have mercy on you.

Meanwhile I was standing along with the Messenger of Allah (may peace be upon him) during prayer, all of a sudden a man sneezed, and he praised Allah. So I said, “may Allah have mercy on you”, in a loud voice. The people gave me disapproving looks so much so that I took ill of it. So I said: what do you mean by looking at me with furtive glances. Then they glorified Allah. When the prophet finished his prayer, he asked; who was the speaker? The Prophet told him; this Bedouin. The Messenger of Allah called me and said to me: Prayer is meant for the recitation of the Quran, and making mention of Allah. When you are in it (prayer), this should be your work therein. I never saw an instructor more lenient than the Messenger of Allah صلى الله عليه وسلم}. 

The Prophet didn’t command, order or guide Mu’awwiyah to repeat his prayer, he fell into a prohibition of the prayer as he was unaware of its ruling, so even though he spoke words in the prayer which isn’t prescribed in the prayer, his prayer was still valid.

The Hadith about “the abuser of his prayer”, the Prophet صلى الله عليه وسلم asked the companion to repeat his prayer three times because his prayer was invalid, the command of Tama’ninah in the prayer does not drop, whereas when Mu’awwiyah spoke in the prayer and fell into the prohibition of it, the Prophet صلى الله عليه وسلم informed him but did not ask him to repeat his prayer as it was done without knowing of the prohibition of speaking in the prayer, his prayer was not invalid.

Another example is if someone eats out of forgetfulness during Ramadhaan whilst fasting, the fast is not broken, it is still accepted, the prohibition at that time dropped because it was done out of forgetfulness.

{It was narrated from Abu Hurairah that the Messenger of Allah صلى الله عليه وسلم said: “Whoever eats out of forgetfulness while fasting, let him complete his fast, for it is Allah Who has fed him and given him to drink.”}

The seal of the hadith was let him complete his fasting because Allah – ONLY ALLAH – fed him or quenched his thirst. It’s not commanded to repeat or make up the fast because it was done out of forgetfulness.

There is a verse towards the end of Surat Al-Baqarah (translation of the meaning): 

…Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Suppor-ter and Protector, etc.)…

Allah replied, Yes Indeed, I forgive you.

Allah is Most Generous and All Merciful, and the commands of Allah are more important to Him than the prohibitions, because the commands are what make you up as a believer and the more good deeds you do, the more your faith increases and the more you’re guided to doing more good, and the higher level in Paradise you attain from it.

And Allah knows best.

…

What Should Social Distancing be Teaching Us?

السلام عليكم و رحمة الله و بركاته

“Social Distancing: Sign of the Seeker”

Once upon a time, in an ancient Roman society, there lived a boy who believed in Allah. Each year, he’d reluctantly accompany his parents to a festival dedicated to the worship of the local idols.

But one year, the boy was fed up. So when his parents weren’t looking, he slipped away, walked off the festival grounds, found a tree, and sat in its shade. After a while, he was joined by a second boy who’d also slipped away from his parents. Then came another. Then another. Then another. Eventually, there was a group of them, none of whom knew the others, but all of whom found themselves mysteriously gathered under the shade of the same tree.

At last, one of them spoke: “Each of us ended up here for a reason. So let everyone mention his.” One of the others said: “As for me, I see what my people do as wrong. Only Allah deserves to be worshipped.” One after another, each presented the same story, until it became clear that they’d been joined by one thing. It also became clear that the authorities wouldn’t leave them be. So they fled their hometown and sought refuge in a cave, as Allah described: {“And since you secluded yourselves from them and what they worship besides Allah, then seek refuge in the cave…”} (18:16)

This is a true story about people who made a choice. Just as we practice social distancing to protect ourselves from a physical disease, they did so to protect themselves from a disease of the heart & mind. Those precocious youths realized at an early age that the good & bad in people are each as contagious as a virus. They knew that the company you keep can make you or break you. We know this because an anonymous dog is eternally honored in the Qur’an simply for having guarded the boys as they slept in the cave, as Ibn Kathir wrote that “this is the benefit of befriending good people: this dog is now memorialized & valued.”

Conversely, one bad friend can destroy you. In his younger years, ‘Uqbah bin Abi Mu’ayt listened intently to the Prophet in Makkah. Perhaps he was on the verge of becoming a Muslim. But that changed when one bad friend contaminated his mind. When Ubayy bin Khalaf discovered ‘Uqbah’s interest in Islam, he stopped responding to his greetings. So one day, ‘Uqbah asked him: “Why don’t you respond when I greet you?”

Ubayy replied: “How can I do so when you’ve become a Muslim?”

‘Uqbah asked: “People are saying this?”

Ubayy replied: “Yes.”

‘Uqbah asked: “What can I do to put them at ease?”

Ubayy replied: “Go to Muhammad, spit in his face, and insult him in the worst ways you can.”

So ‘Uqbah went to the Prophet and spit in his face. In fact, in each subsequent incident during the Makkan years in which someone put his hands on the Prophet, that someone was ‘Uqbah. But the years passed, the tables turned, and ‘Uqbah was captured as an enemy combatant at Badr and executed – a miserable end thanks to one bad friend (who was himself later killed in battle at Uhud). This is why ‘Ali bin Abi Talib said, in poetry:

Don’t befriend an ignorant one * Beware of him and let him beware of you,

A man is likened to the other * When they walk together,

Just as a shoe is likened to the other * When they’re worn together…

So a smart person takes no chances when it comes to the company he keeps. Imam Ahmad once said that “the sign of being a true seeker is that you cut ties with all who don’t seek what you seek.” And a bedouin was asked: “Why did you cut ties with your blood brother?” He replied: “I’ll cut off a part of my body that’s diseased even if it’s closer to me than my parents.” And ‘Umar bin al-Khattab once said that “seclusion is a relief from bad company.”

As Ibn al-Jawzi wrote, “most of the Salaf preferred seclusion over mixing with people,” and aversion to bad company was a primary reason. But simply being isolated isn’t the point, as Allah completed the aforementioned verse by telling the boys that {“your Lord will spread for you from His mercy and prepare for you a mirfaqa.”} (18:16) A mirfaqa is “something that benefits.” So seclusion is only as appropriate as the beneficial changes it causes within you. Throughout his writings, Ibn al-Jawzi identified at least four ways that seclusion can change you for the better:

i) Heart: “If you can financially & physically help people fulfill their needs while adhering to Islamic limits, this is better if your seclusion consists of nothing but extra prayer and physical deeds. But if your seclusion opens for you a door to actions of the heart, constant remembrance of Allah, and reflection, nothing compares to it.”

ii) Mind: “There’s nothing in the world sweeter than a scholar’s getaway with knowledge, as it’s his intimate companion… His preoccupation with knowledge guides him to virtue and allows him to roam delightfully in the gardens. So he’s safe from the Devil, the ruler, and the general masses through his seclusion.”

iii) Dignity: “I don’t know of a pleasure, honor, relief, or protection better for a scholar than seclusion. It protects his body, din, and status before Allah and the people. This is because people lose respect for those who frequently mix with them, and their word carries less weight.”

iv) Discipline: “Know that time is too valuable to waste even an instant of. How many hours do you waste in which you miss out on a lot of reward? Days are like fertile soil, and it’s as if you’re being told to plant one seed and have a thousand plants sprout from it. Would a smart person ever stop planting, or even take his time in doing so? What helps you take advantage of your time is solitude & seclusion whenever possible.”

One man who best exemplified good use of time was Imam ‘Abdullah ‘Azzam. In a new biography (‘The Caravan’), Thomas Hegghammer wrote that “Azzam was a workaholic and a utility maximizer who would not spend a minute on anything or anybody if he did not think it helped the cause. For the same reason, he had no hobbies, did not watch films, and read no fiction. He slept only three to four hours per night, topping it up with five-minute naps in the car throughout the day.” Hegghammer also wrote that “he said he always carried three things: water for ablution, a siwak stick, and the Qur’an.” Indeed, the best use of your time in Ramadan is reciting the Qur’an. But the point isn’t to absentmindedly hum the words. Rather, the point is to consciously learn the lessons of the words, as Ibn Taymiyyah wrote that “pushing yourself to understand & reflect, even if you don’t recite much, is better than a lot of reciting with no attempt to understand.” When you recite the story of the boys and the cave, you learn how to insulate yourself and your children from the idols & diseases that surround you. You learn that staying healthy means staying away.

You learn the same lesson from Ramadan itself. Describing the Prophet’s seclusion in the latter part of Ramadan, Ibn Rajab wrote that “he’d reserve a mat upon which he’d seclude himself from people, not mixing with or paying attention to them. This is why Imam Ahmad didn’t recommend for a mu’takif to mix with anyone, not even to teach them knowledge or recite the Qur’an with them. Rather, the best thing to do is to be alone and free yourself to speak privately to your Lord, remember Him, and call upon Him… Restrict yourself to worshipping & remembering Allah, cut off anything that can distract you from Him, and focus your body & soul on your Lord and what draws you near to Him. You’ll end up with no concern but Allah and what pleases Him.” This is why in a lecture about Ramadan, Imam ‘Azzam said that “there’s no time in Ramadan for gossip, watching TV, or socialization. Don’t visit each other’s homes at night in Ramadan, as this is a waste & theft of time in this blessed month.”

But as noble as seclusion is, it should be applied with care. Ibn al-Jawzi also noted that “there’s no blanket ruling on the practice. Rather, you must look at the person and his circumstances, his company and their circumstances, what he gains from them, what he loses through them, compare the gains & losses, then you’ll see the truth of the matter.” Indeed, some don’t handle it well at all. In the April 11 edition of the Wall Street Journal, an article titled ‘Americans Stock Up on Booze’ stated that “sales of alcohol at U.S. liquor and grocery stores jumped 22% for the week ending March 28.” The article continued to state that “home drinking could be rising because of anxiety… and booze being the ‘treat’ people allow themselves during self-quarantine.”

It was a society not much different from this that those boys distanced themselves from when they slipped away to the shade of the tree before heading to the cave. It’s fitting, then, that the vaccine against the ultimate deception at the end of time be named after that cave. Written by: Tariq Mehanna
Sunday, the 10th of Ramadan 1441 (3rd of May 2020)
Marion CMU
From Kalamullah.com

Gaps in the rows in Salaah due to Covid – Is it a Bid’ah?

السلام عليكم و رحمة الله و بركاته.

Below is a detailed response and in’sha Allah, i hope you will all give it a patient read to understand this point completely. kindly read it completely along with a full reading of the links listed below as this will answer all your doubts in’sha Allah.

1. Definition of Bid’ah

In the linguistic or Arabic language meaning – something new which did not have a precedent before. so for example in the Arabic language meaning, smart phones are bid’ah as they did not exist earlier.

In the Sharee’ah or Istilah (technical) meaning – anything new introduced in the deen of Islam which did not have a precedent.  E.g. as cited above – congregational dua after fardh salaah, Mawlid etc.

2. Primary Goal of Sharee’ah

One of the primary aims of revelation is the safety of its followers – the Muslims. Allah subhanahu wa taala has provided various concessions in the Qur’an and the Sunnah for the Ummah to make it easy for them and to protect human life. (Safety). E.g. It is prohibited in Islam to hurt a Muslim – alive or dead! If one cannot pray standing, he should pray sitting – even though standing in salaah is from its pillars. If water is very cold, and can harm the person, one can make tayammum. etc.

3. Gaps in rows before Covid-19!

Before we get into the analysis part, truly speaking – look around the Muslim world and tell me – before Covid-19 struck, how many of us were forming the rows correctly?

It was narrated by Ahmad (5724) and Abu Dawood (666) from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Straighten your rows, make your shoulders level, fill the gaps, be gentle in the hands of your brothers, and do not leave any space for the Shaytaan.

Abu Dawood (667) and an-Nasaa’i (815) narrated from Anas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Form tight rows and make them close together, and make your necks in line with one another.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

We have seen brothers intentionally avoiding sticking ones feet to the brother next to him. He would move away some inches.!! subhan Allah. they did not want to touch the neighbors foot. And now suddenly we are complaining about gaps in rows!! Subhan Allah. A gap is a gap – 3 inches or 1m!

4. Did this every happen before?

No. This is a unique situation in response to a unique challenge. This gap of 1m or 2m did not have a precedent – but there is a very good reason for it.

5. Qiyaas  of the Scholars

Since human safety is paramount in Islam (as listed in point ‘2’); and medical science has proven that close gatherings can transmit the virus; contemporary scholars did an Qiyaas  (analysis and study to arrive at a fiqh ruling) and stated that there should be gaps left in rows – from a safety perspective. There is consensus of the scholars on this point. no one differs. Alhamdulillah. We still have Tawakkal Allah. in spite of the gaps, one may catch covid and even sitting at home one may – as it is from Allah. But as directed by Allah Himself, we need to take the necessary human measures and precautions.

Similarly if a person is sick with the virus, it is now ‘haraam‘ for him to go to the masjid. as he may infect others. Again Muslims’ safety is most important.

6. Alternative?

The alternative is to close the Masaajids and this would cause a greater fitnah. and sadness amongst the ummah. it is really a blessing from Allah, that inspite of our sins and disobedience, He has allowed the Masaajids to reopen.

7. What is the basis for the Qiyaas?

Any Qiyaas  by the scholars of Islam has to based and grounded in the Qur’an and Sunnah. so do we have any instances like this in the 2 primary sources of revelation?

The Prophet sal Allahu alayhi wasallam combined salawaat for residents due to rain – he did not want to harm the Muslims. (Even though praying each salaah on its earliest time is one of the best deeds – so here he changed this). Similar concessions are also given for the traveller.

The Prophet sal Allahu alayhi wasallam also prohibited people going into a town where there is an outbreak of plague (When we know from other ahadeeth that it is the right of a Muslim on another to visit him if he is sick – but here he sal Allahu alayhi wasallam differed and changed this.) and its residents leaving it. This was again done to uphold human safety.

8. Another daleel for this Qiyaas

If one enters the masjid (before covid) and the rows are all complete and there is no place in any of the rows in front – what will he do? And there is no one who seems to be coming in to join the jamaat. so what should he do? should he leave the masjid and go home as he did not find place in any row – or will he pray by himself in the last row and hope for Allah to accept his salaah as being in Jamaat. Obviously he will pray by himself in the last row. so this position of his in the last row, now has huge gaps on either side!! And all the schools of thought have accepted this except the hanbalis who say his salaah is invalid.

9. Comparing the gaps sitution with making congregational dua’ after fardh salaah.

There is actually no comparison! if you have read all the above and in’sha Allah understood it, you will realise that this congregational dua’ is not saving any lives or for any human safety – but is in fact a clear bid’ah (innovation). and there is no consensus amongst scholars on this bid’ah. hence we cannot compare the two.

والله أعلم

See also below and kindly read in full. (senior scholars (and not just students of knowledge) have analyzed this and presented fatawaas)

https://islamqa.info/en/answers/333882/ruling-on-praying-with-gaps-in-the-rows-for-fear-of-catching-coronavirus-covid-19

https://islamqa.info/en/answers/333514/ruling-on-attending-jumuah-prayer-and-prayers-in-congregation-in-the-event-of-an-epidemic-or-fear-of-an-epidemic

I Lost my Uncle to Covid19

السلام عليكم و رحمة الله و بركاته

My Uncle passed away recently. He had developed symptoms of Covid19 and was admitted to a hospital and put on the ventilator. After around 11 days he suffered a heart attack.

I have been hearing people pass away due to this virus since early this year and its become a ‘statistic.’ Just a number! But when it hits in the family – is when you realize the seriousness of it.

But i do not want to use this post to talk about the virus, prevention, etc. What i do want to write is that we as Muslims believe (as part of our eeman)that we will all die. Covid has jolted us awake to this reality. My Uncle’s time in this world was over. Covid was just an excuse, a reason for his soul to be taken away. It could also have been due to an accident, death in sleep etc. but Allah azzawajal had decreed it to be Covid.

My Uncle’s deeds have departed with him. He will answer Allah for his actions.

But what about you and me?

We still breathe and continue to sin, continue to disobey Allah, continue to take Islam ‘lightly’.

This death in the family should be a ‘wake up call’ for me first, and my relatives and to all the Muslims in general. How many of us in my family have pondered on this? In spite of my uncle’s demise;

How many of us still neglect our Salaah?

How many of us still listen to Music?

How many of us still watch Movies?

How many of us still take photos, pictures, selfies etc.?

How many of us still joke about Islam and its commandments?

How many of us have neglected the ‘hijaab?’

How many of us watch ‘haraam?’

and the list goes on……

It is time for us to take account of ourselves before we will be called to account.

It is time for us to repent to Allah, turn a new leaf and keep away from sins. This life is temporary and we will all leave it to face our Creator.

Are we ready?

The Virus: An Ayah Within Yourself

Assalamu alaykum

[Copied from Kalamullah]

Ibn al-Jawzi once wrote that “I’ve never suffered an illness, sadness, or anguish except that it was due to a wrong I committed that I could pinpoint, such that I could say that this happened because of that… So await the consequences of your sins, as few are safe from this, and exert yourself in tawbah.”

Ibn al-Jawzi lived & died eight centuries ago in Iraq. This month of coronavirus outbreak also marks the anniversary of that land being attacked & invaded by America. In the process of trying to duplicate their lifestyle in Iraq, Americans (and later, Iranians) ruined a country, traumatized generations, killed many people, then simply moved on. Until now, many corpses remain forgotten under the rubble in places like Mosul.

A virus works in much the same way. On its own, a virus particle is inert and unable to reproduce. But once it finds a living cell, it forces its way in and tricks its host into duplicating itself so many times that the host cell ultimately bursts apart in a flood of newborn virus. And as we’ve been seeing in places like America & Iran, this invader can likewise ruin countries, traumatize generations, and kill many people.

A virus is an ayah within yourself: {“And on the earth are ayat for those with certainty, and within yourselves – will you not then see?”} (51:20-21)

The definition of an ayah is “a sign, token, or mark by which a person or thing is known,” “a wonder,” “an example,” “a message or communication from one person or party to another,” and “a warning.” Indeed, the purpose of an ayah is to frighten you, as Allah said that {“We don’t send the ayat except to strike fear.”} (17:59) As a human being, you try to forget your wrongs, move on, and live comfortably. But such comfort is an illusion, as the Prophet (sall Allahu ‘alayhi wa sallam) said that “if you see Allah giving someone what he wants from the dunya despite his sins, then this is istidraj (entrapment).”

Out of mercy, Allah sends you ayat to remind you of your wrongs, and of what He can do to your fragile body in this life and the next due to those wrongs. In one ayah, Allah said that {“the fire will scorch their faces, leaving them with a disfigured frown therein.”} (23:104) Both Ahmad & Tirmidhi report that the Prophet commented on this ayah by explaining that “the fire will scorch their faces to the point that the upper lip will peel back to the middle of the head, while the lower lip will unfurl until it hangs down to the navel.” When Allah eclipses the Sun & Moon with each other, effortlessly moving them like pebbles, the Prophet explained that they’re “ayat He uses to frighten His slaves.”

The ultimate aim of these ayat is to lead you to tawbah. When Kufah was stricken with an earthquake, Ibn Mas’ud turned to those with him and said: “O people! Your Lord is teaching you a lesson, so learn it!” But how well you learn that lesson is up to you:

i) You may not need to see much, and simply {“when Allah is mentioned, their hearts tremble with fear…”} (8:2)

ii) You may need to have the ayah looking you in the face. It wasn’t until Yunus threatened his people and abandoned them in anger that they finally realized the danger they were in, gathered outside, and pointed their palms to the sky for forty days of sincere tawbah while Allah’s punishment hovered above them in the sky like a piece of dark night.

The first step of tawbah is to acknowledge your wrongs, then to apologize to Allah from the bottom of your heart. Writing about contagion, Ibn Rajab said that “all disasters are caused by sins, as Allah said that {“whatever harm befalls you is from yourself,”} (4:79) and {“whatever disaster strikes you is because of what your hands earned…”} (42:30) So they aren’t to be ascribed to anything but sins, as in the case of contagion.” And the Prophet himself linked contagion to sins: “When people practice open promiscuity, a plague & anguish will spread amongst them that was unknown to their predecessors.”

One way Allah made a virus most frightening is its immense destructive power despite its near invisibility. The average virus is between twenty to a hundred times smaller than bacteria. In fact, viruses are classified as ultramicroscopic – too tiny to be seen through even a light microscope. But we poetically find that Allah has always used the smallest instruments to humble the biggest egos:

* According to one hadith, the wind that destroyed ‘Ad emerged from a space “no larger than a ring.”
* According to Qatadah, the flood that ruined Saba’ came about because “rats gnawed at the bottom of the dam until it became weak.”
* Ibn Kathir wrote that when Hajjaj bin Yusuf killed Sa’id bin Jubayr, Hasan al-Basri supplicated: “O Allah! Breaker of tyrants! Break Hajjaj!” Three days later, bugs began pouring out of Hajjaj’s mouth, after which he died.
* When Ya’juj & Ma’juj besiege ‘Isa bin Maryam near the end of time, the Prophet said that “‘Isa and his companions will supplicate to Allah, and Allah will send against them bugs in their necks, leaving them all dead.”

iii) Finally, you may not learn the lesson at all even after being struck by one ayah after another, as Sa’id bin Jubayr (the aforementioned scholar killed by Hajjaj) narrated:

“When Musa came to Fir’awn, he demanded: ‘Release Bani Isra’il to me.’ But Fir’awn didn’t comply, and Allah sent upon them rain that continued to fall until they feared it to be a punishment. They told Musa: ‘Ask your Lord to relieve us of this rain, and we’ll believe in you and release Bani Isra’il to you.’

Musa invoked Allah, He stopped the rain, but they didn’t believe or release Bani Isra’il.

In that year, Allah allowed the soil to grow various types of vegetation for them as never before. They said: ‘This is what we hoped for.’ So Allah sent the locusts, and the locusts started to feed on the grass. When they saw the effect of the locusts on the grass, they knew that no vegetation would be safe. They said: ‘O Musa! Ask your Lord to relieve us of these locusts, and we’ll believe in you and release Bani Isra’il to you.’

Musa invoked Allah, He removed the locusts, but they didn’t believe or release Bani Isra’il.

They collected their grains and kept them in their homes. They said: ‘We saved our crops.’ However, Allah sent the grain bugs. One of them would take ten bags of grain to the mill, only to return with three. They said: ‘O Musa! Ask your Lord to relieve us of these grain bugs, and we’ll believe in you and release Bani Isra’il to you.’

Musa invoked Allah, He removed the bugs, but they didn’t believe or release Bani Isra’il.

Once, when he was with Fir’awn, Musa heard the sound of a frog. He said to Fir’awn: ‘What will you and your people suffer from this?’ Fir’awn said: ‘What can frogs do?’ But by nighttime, a man would be sitting in a pile of frogs that reached up to his chin, and wouldn’t be able to open his mouth to speak without a frog jumping in it. They said: ‘O Musa! Ask your Lord to relieve us of these frogs, and we’ll believe in you and release Bani Isra’il to you.’

Musa invoked Allah, He removed the frogs, but they didn’t believe or release Bani Isra’il.

Allah then sent blood that filled their rivers, wells, and water containers. They complained to Fir’awn: ‘We’re afflicted with blood. We have nothing to drink.’ He said: ‘Musa has bewitched you.’ They said: ‘How can that be when we find that the water in our containers has actually turned into blood?’ So they went to Musa and said: ‘Ask your Lord to relieve us of this blood, and we’ll believe in you and release Bani Isra’il to you.’

Musa invoked Allah, the blood stopped, but they didn’t believe or release Bani Isra’il.”

{“So We took retribution from them, and We drowned them in the sea because they denied Our ayat…”} (7:136)

Written by: Tariq Mehanna
Tuesday, the 29th of Rajab 1441 (24th of March 2020)
Marion CMU

Wake Up, O Ummah!

Assalamu alaykum

…by Asma bint Shameem 

First it was something about reading a Surah 250,000 times. 

Then came something about seeing the Prophet sal Allaahu Alayhi wa sallam in a dream, telling the people to read such and such X amount of times. 

Then arrived some nonsense about finding the hair of the Prophet sal Allaahu Alayhi wa sallam in your Qur’aan!

I mean, seriously?!

You truly believe that there will be a hair of the Prophet sal Allaahu Alayhi wa sallam in your Qur’aan?!

La Hawla wa la Quwwata illa billaah!

What have we come to?

What have we reduced the Deen of Allaah to?

To some “magic ‘wazeefah’ spell”?!

To some dream?!

To some hair??!!

Wake up O Ummah!

Is this the way to turn to Allaah?

Is this the way we hope for Allaah’s Mercy?

Is this the way to protect against diseases and harm?

By inventing new ways of ibaadah in the Deen?

By doing these kinds of collective “khatams” and “duaas” amd “wazeefas”?!

Do you know that inventing NEW ways of worship is an extremely SERIOUS sin?

It is CONTEMPT of Allaah’s Deen.

It is the ULTIMATE DISRESPECT to the Prophet sal Allaahu Alayhi wa sallam.

Because you are REJECTING what Allaah has taught and you’re doing something that Allaah has NOT legislated.

Because by doing ibaadah in a way that was NOT taught by the Prophet sal Allaahu Alayhi wa sallam, you’re saying you can worship Allaah BETTER than what he taught.

Astaghfirullaah!

You think you know better than the Prophet sal Allaahu Alayhi wa sallam?

Is your knowledge better than his?

Is your guidance better than his?

What has happened to your common sense?

Think my brother, my sister…

THINK!

ASK yourself this…

🔺1.When the plague hit at the time of Omar radhi Allaahu anhu, did the Prophet sal Allaahu Alayhi wa sallam come in Omar radhi Allaahu anhu’s dream?

Did he “teach” him some “special dhikr” to be read X number of times?

NO.

He did not.

Is this “pious person” who’s claiming that the Prophet sal Allaahu Alayhi wa sallam taught him a “special dhikr” in his dream, MORE PIOUS than Omar radhi Allaahu anhu?

If there was ANY ONE *more deserving* to see the Prophet sal Allaahu Alayhi wa sallam in his dream, and be taught a “special secret wazeefah” then it, most certainly, would have been Omar radhi Allaahu anhu. 

🔺2.And when the plague spread in Shaam, did Abu Ubaidah Ibn Al-Jarraah, one of the TEN promised Jannah, find a HAIR of the Prophet sal Allaahu Alayhi wa sallam in his Mus-haf?

He did NOT.

Then does the one who claims that there’s a hair of the Prophet sal Allaahu Alayhi wa sallam in his Mus-haf DARE SAY that he’s BETTER than Abu Ubaidah radhi Allaahu anhu ?

Or is more “FAVORED” than him?

🔺3.And when the plague spread at the time of Omar radhi Allaahu anhu, did the Sahaabah ALL “GET TOGETHER” and pray COLLECTIVELY to “coincide” their duaa and prayers to get rid of the plague?!

Did they read “La ilaaha illa anta subhaanaka inni kuntu min adh-Dhaalimeen” 250,000 times?

Or did they read some dhikr 313 times? 

Or some Surah 1000 times?

Or some Durood X number of times?

to “save” Mu’adh Ibn Jabal radhi Allaahu anhu from the plague?

Did they organize to FAST ALL TOGETHER?

Two of the MOST NOBLE of Sahaabah, Abu Ubaidah and Mu’adh radhi Allaahu anhumaa DIED in this plague, along with MANY others. 

YET, the Prophet sal Allaahu Alayhi wa sallam did NOT come in anyone’s dream. 

There was NO HAIR to be found. 

There were NO COLLECTIVE DUAAS. 

No coordinated FASTS. 

No unified PRAYERS of Haajah. 

There was NO reading of Durood Tunajjeena. 

NO ONE went around wearing ta’weedh around their necks. 

Or anything else similar to that. 

Ever wonder why?

That’s because THEY KNEW this was NOT PART of the Sharee’ah. 

They KNEW this was NOT the WAY of the PROPHET Sal Allaahu Alaiyhi wa Sallam. 

They KNEW that the Deen is COMPLETE. 

🍃Allaah said:

“This day, I have *PERFECTED your religion for you, COMPLETED My Favor upon you*, and have chosen for you Islaam as your religion.” 

(Surah al-Maa’idah:3)

They KNEW the Prophet sal Allaahu Alayhi wa sallam had said:

🍃”There is NOTHING that bri

ngs you CLOSER to JANNAH except that I have INFORMED you about it and there is NOTHING that brings you CLOSER to the FIRE of Hell except that I have WARNED you against it.”

(at-Tabaraani–Saheeh)

🍃And he Sal Allaahu Alaiyhi wa Sallam said:

“EVERY innovation is a MISGUIDANCE and every misguidance leads to the HELLFIRE.” (saheeh Muslim)

The word “Kullu” means EACH and EVERY newly invented thing in the religion is WRONG.

You think Allaah’s Mercy will come if you invent NEW WAYS of worshipping Allaah?

You think Allaah will help us while we  DISOBEY the Prophet sal Allaahu Alayhi wa sallam ?

And GO AGAINST his teachings?

NO!

That won’t happen. 

Actually, this is inviting the WRATH of Allaah!

And the CURSE of Allaah!

🍃Allaah says:

“And whoever *OPPOSES* the Messenger, AFTER guidance has become CLEAR to him and *FOLLOWS OTHER than the WAY of the believers* (meaning the Sahaabah)– We will turn him where he wants to turn and ROAST him in HELL! 

And EVIL it is as a destination” 

(Surah an-Nisaa’:115)

🍃The Prophet sal Allaahu Alayhi wa sallam said:

“Whoever innovates or accommodates an innovator then upon him is the CURSE of Allaah, His Angels and the whole of mankind.” 

[al-Bukhaari (12/41) and Muslim (9/140)]

My dear Muslim brother and sister!

You want Allaah’s Help and Mercy?

You want these trials and sicknesses to go away?

You want His Rahmah to descend upon you?

Your life back to its hustle bustle?

Your health and well-being restored?

Your fears taken away?

Then COME BACK to Allaah. 

Come back to the PURE, “ORIGINAL” teachings of the Prophet sal Allaahu Alayhi wa sallam, WITHOUT ADDING NEW WAYS of worship. 

Come back to Tawheed. 

The ONLY and ONLY thing that will bring relief and mercy of Allaah is SINCERE REPENTANCE and TAUBAH from ALL SINS. 

We need to take a hard LOOK at ourselves.  

We need to IDENTIFY our sins. 

Then make FIRM RESOLVE NEVER to return to them again. 

PROMISE Allaah to change for the better. 

IMPROVE our relationship with our Rabb. 

BEG Him for His Mercy. 

BE BROKEN in front of Him. 

And CRY. 

CRY over our sins and shortcomings. 

We need to HOLD ON to the PURE teachings of the Prophet sal Allaahu Alayhi wa sallam and NOT INNOVATE. 

🔺ALWAYS REMEMBER:

Remember dreams are NOT a source of LEGISLATION for us. 

It’s only the PROPHETS of Allaah  who are exclusively selected for that. 

And that counts as Wahy 

And Wahy has ended. 

Don’t get fooled by the Shaytaan. 

ALWAYS ALWAYS go back to the Prophet Sal Allaahu Alaiyhi wa Sallam and the Noble Sahaabah and see what THEY did, when you come across ANY act of ibaadah. 

If they did it, we should do it too. 

If they didn’t do it, that means it’s bid’ah. 

NO MATTER “WHO” says to do it. 

If we stick to this principle, we will NEVER get confused. 

We will NEVER go astray 

What the Prophet sal Allaahu Alayhi wa sallam taught is ENOUGH for us. 

We can ONLY worship Allaah the way HE worshipped Allaah. 

If we ADD a NEW way to worship Allaah that’s NOT proven from the Sharee’ah, that’s considered bid’ah. 

And bid’ah is DESTRUCTION, EVEN IF it “seems” good. 

🍃Ibn Umar radhi Allaahu anhu said:

“EVERY innovation is MISGUIDANCE, EVEN  if the people see it as something GOOD.”

🍃Sufyan ath-Thawree said: 

“Innovation is MORE PLEASING to IBLEES THAN SIN, since a person makes repentance from sin but does not repent from innovations!”

Enough of bid’ah. 

Enough of misguidance. 

Come back to Allaah.

Come back to the pure teachings of the PROPHET Sal Allaahu Alaiyhi wa Sallam. 

And ar-Rahmaan will relieve you of your problems. 

And have mercy on you. 

And guide you to the best. 

And bless you. 

May Allaah open our hearts and enable us to follow our beloved Prophet sal Allaahu Alayhi wa sallam in the TRUE sense of the word, to the beat of our ability. Ameen. 

And Allaah knows best.

Miswaak: All you wanted to know

السلام عليكم و رحمة الله و بركاته

Adapted from Islamqa and Islamweb

Siwaak means cleaning the mouth and teeth with a siwaak, which is the name given to the tool used. The Miswaak is a stick or twig used for this purpose.

Siwaak is a method of cleaning the mouth which also earns the pleasure of Allah, as is proven in the hadeeth of Aaishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said, Siwaak cleanses the mouth and pleases the Lord.

(Reported by al-Bukhaari in his Saheeh, 2/274, and by [??] Ahmad, 6/47, and al-Nisaai, 1/50. Its isnaad is saheeh, see al-Irwa 1/105).

Use of the siwaak is repeatedly encouraged, as in the hadeeth of Abu Hurayrah (may Allah be pleased with him), who reported that the Prophet (peace and blessings of Allah be upon him) said: Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.

(Reported by al-Bukhaari, 2/299 and Muslim, 1/151). According to another report narrated by al-Bukhaari, he said: at every time of making wudoo.

Times when use of siwaak is recommended

Siwaak is recommended at all times of night and day, because of the general sense of the hadeeth quoted above from Aaishah, Siwaak cleanses the mouth and pleases the Lord. The scholars have also mentioned situations where use of the siwaak is even more strongly encouraged. These include:

1. When making wudoo and at times of prayer.

The Prophet (peace and blessings of Allah be upon him) said: Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer. According to another report he said: at every time of making wudoo as already stated above.

2. When entering one’s home to be with ones family.

Aaishah was asked what the Messenger of Allah (peace and blessings of Allah be upon him) did when he first came home. She said, When he entered his house, the first thing he would do was to use the siwaak.

(Reported by Muslim, 1/220).

When getting up from sleep

Hudhayfah ibn al-Yamaan (may Allah be pleased with him) reported that when the Prophet (peace and blessings of Allah be upon him) got up during the night, he would clean his mouth thoroughly with the siwaak. (Reported by al-Bukhaari, 1/98 and Muslim, 1/220)

When the smell of ones mouth changes

Whether this is because of eating food with a strong odour, or because of not eating or drinking for a long time, etc. Siwaak is cleansing for the mouth, which means that it should definitely be used when the mouth needs cleaning.

When going to the mosque

Using siwaak is part of the adornment which we are commanded to wear for every prayer, as Allah says (interpretation of the meaning): O Children of Aadam! Take your adornment while praying [al-Araaf 7:31]. It is also important because the angels are present in the mosque, and one is going to meet with other worshippers there.

When reading Quraan and joining gatherings in which Allaah is remembered (dhikr), because the angels are present on such occasions.

Using siwaak when fasting

The scholars (may Allah have mercy on them) are agreed that there is nothing wrong with using siwaak during the day when one is fasting, but they differed with regard to using it after noon, which some of them disliked (regarded as makrooh). The correct view is that it is sunnah for one who is fasting, just as it is for anyone else, because of the general sense of the reports which prove that it is sunnah. The Prophet (peace and blessings of Allah be upon him) did not make any exceptions or state any specific time, and a statement that is general in nature should continue to be taken as general unless there is evidence to indicate that it is specific in application. With regard to the use of the hadeeth The odour that comes from the mouth of the fasting person is better in the sight of Allaah than the scent of musk (reported by al-Bukhaari, 2/29 and Muslim, 2/806) as evidence, this mouth odour will not be dispelled by use of siwaak because it is caused by the stomach being empty, and it could occur early in the day if a person has not eaten suhoor. All the scholars are agreed that it is permissible for a fasting person to use siwaak early in the day. This shows that use of siwaak is encouraged even when fasting, and there is no difference between using it early in the day or later on.

What should be used for siwaak (cleaning the mouth)

The scholars are agreed that the best thing for cleaning the mouth is the twigs of the araak tree, because of its good smell, and because it has brush-like fibres which are effective for cleaning food particles etc. from between the teeth, and because of the hadeeth of Abd-Allaah ibn Masood (may Allaah be pleased with him) who said: I used to gather siwaak sticks from the araak tree for the Messenger of Allaah (peace and blessings of Allaah be upon him).

(Reported by Ahmad, 3991; its isnaad is hasan, see al-Irwa 1/104).

If araak twigs are not available, the scholars recommended using palm-leaf stalks, or twigs of the olive tree. The ahaadeeth that have been narrated concerning this, however, are not saheeh.

The correct view is that any kind of sticks that are cleansing and not harmful may be used instead of siwaak, if it is not available, to clean the mouth and remove dirt from the teeth. This includes modern toothbrushes which are known to be beneficial in this regard.

Things that may not be used for siwaak

The scholars have stated that it is forbidden to use poisonous sticks, things that are not taahir (pure, clean), and anything that may cause bleeding, illness or any other harm.

Medical Discoveries

The miswak is a natural tool for brushing the teeth. It is taken from the roots and branches of particular desert trees. It differs from one region to another, but in Arabia and Asia it is taken from the Arak tree. This is the most well known variety, and is the kind that was used by the Prophet (SAWS).

Its scientific name is Salvadora Persica. The miswak is also obtained from other trees. In Africa, for example, it is cut from Lime and Orange trees, and in America some are cut from the Senna tree.

As the Arak tree is so well known, and as it was the kind that the Prophet (PBUH) used, it has been widely scientifically studied. We will summarize the various discoveries here. It is a tree that grows in hot equatorial countries, especially in desert valleys. It is widespread in the South of Saudi Arabia, Yemen, Sudan, Egypt and elsewhere.

Salvador Persica is an upright evergreen small tree or shrub, seldom more than one foot in diameter reaching maximum height of three meters. The leaves are small, oval, thick and succulent with a strong smell cress or mustard.

Health Effects of Miswak

Physically, the miswak is a natural toothbrush. It is composed of a compact group of minute natural fibers that perform exactly the same job as a normal toothbrush except that it is made of natural fibers and not plastic ones. For this reason it may well be gentler on the gums.

Miswak’s natural toothpaste is made up of a number of substances that play an important role in cleaning teeth. Many researchers have studied the miswak in depth, and have proven that miswak contains over ten different natural chemical compounds considered essential for good oral and dental hygiene.

They are: fluoride, silica, tannic acid, resins, alkaloids (salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and others including salicylic acids, sterols, trimethylamine, saponins, flavenoids.

Attributes of siwaak

The fuqaha have described the siwaak as a stick of medium length and thickness, no thicker than ones little finger, and free of knots. It should not be so wet that it will twist, because then it will not remove dirt, nor should it be so dry that it will hurt the mouth or crack during use. No doubt this is describing the ideal, otherwise the reports do not specify any particular type of siwaak. It is permissible to use any kind of siwaak that will do the job.

How to Use Miswaak

The method of preparing a miswaak for use is to cut a branch or root of the Arak tree into pieces between 10 cm and 20cm in length, and between 4mm and 14mm in diameter. Occasionally some are thicker than this.

Fresh miswak is brown in color, with a hot, pleasant taste. People usually strip off some of the miswak’s thin bark from one end, then chew that end a little to separate the fibers so that they become like the fibers of a normal toothbrush. They then use it to brush their teeth.

Length and Diameter

A length of 15cm is recommended. This is convenient to grip and is easy to manipulate in a confined space. The diameter is normally less than 1 centimeter. This gives a supple stick firm enough to transmit the pressure of the cleansing action to the teeth without breaking off.

Freshness: Miswak should be freshly cut so that it is supple, easily chewed, and still rich in active constituents. The root should be whitish-brown in color; a dark brown color indicates that the miswak is no longer fresh.

If a stick is dry, the end for chewing should initially be soaked in fresh water for 24 hours. It should be noted that soaking for unduly long periods causes loss of active constituents and diminishes the therapeutic properties, although the mechanical effects on the teeth can still be expected to occur.

The end: Before miswak is used, the end should be washed with water. It is then chewed repeatedly until the fibers stand out like the bristles of a toothbrush. These fibers should be trimmed every 24 hours

How to clean the mouth with siwaak

The scholars have differed as to whether siwaak should be done with the right hand or the left hand. One group the majority think that it is better to use the right hand, because of the general meaning of the hadeeth narrated by Aaishah (may Allah be pleased with her), who said: The Messenger of Allah (peace and blessings of Allah be upon him) liked to start with the right when putting on his shoes, dismounting (from his camel), when cleaning himself, and in all things. (Agreed upon). (They also say that) siwaak is an act of worship and drawing closer to Allah, so it should not be done with the left hand.

Other scholars say that it is better to use the left hand for siwaak, because it comes under the heading of removing dirt. This is the well-known opinion of Imaam Ahmads madhhab, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah, may Allaah have mercy on him.

Some scholars have said that when a person is using siwaak with the intention of following the sunnah, he should use his right hand, and if he is doing it to remove dirt, he should use his left hand. The fact of the matter is that this issue is open, as there is no definitive daleel or report, and every opinion has a valid point.

The fuqaha suggested that when using siwaak, a person should start on the right, and use a side-to-side motion rather than up-and-down, as the latter may harm the gums. Among the etiquette of using siwaak, they mentioned the following:

1. That a person should not use the siwaak in front of others or in public, because this is impolite.
2. That the siwaak should be washed after use, to get rid of any dirt that may be on it. Aaishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to use siwaak, then he would give it to me to wash it. I would use it first, then wash it and give it back to him. (Reported by Abu Dawood, 1/45).
3. The siwaak should be kept in a clean place.

The techniques employed for removing plaque mechanically are similar to that for the toothbrush and the chewing stick; i.e., vertical and horizontal brushing. The cleaning movement should always be directed away from the gingival margin of the teeth (away from the gums) on both the buccal (outer/cheek) and lingual (inner/cheek) surfaces.

Care should be taken to avoid damaging the soft tissues of the mouth. Satisfactory cleaning can be achieved if this procedure is followed for five minutes.

There are two basic holds: Pen-grip (three-finger) or palm-grip (five finger-grip). In each case the aim is to ensure firm but controlled movement of the brush end of the miswak within the oral cavity, so that every area of the mouth is reached with relative ease and convenience.

There is nothing wrong with using siwaak that is flavoured with mint, lemon and so on, so long as they do not cause any harm. But a person who is fasting should avoid using any flavoured siwaak, and should only use natural siwaak when he is fasting.

And Allaah knows best.

Lisaan al-Arab (definition of sawaka); al-Majmoo lil-Nawawi, 1/269; Nihaayat al-Muhtaaj lil-Ramli, 1/162; Haashiyat Ibn Aabineen, 1/78; Nayl al-Awtaar lil-Shawkaani, 1/24; al-Mughni li Ibn Qudaamah, 1/78; al-Futoohaat al-Rabaaniyah ala adhkaar al-Nawawi li Ibn Allaan, 3/256; al-Sharh al-Mumti lil-Shaykh Ibn Uthaymeen, 1/137)

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Tauheed 101: Where is Allah عز وجل

السلام عليكم و رحمة الله و بركاته

From Islamqa

The people of Sunnah and Jama’ah (adherents to the prophetic way) believe that Allah is exalted above His creation because of the evidence of the Quran, Sunnah (prophetic traditions), consensus of the scholars, common sense and man’s innate instinct (fitrah).

(1) The Quran describes the “exaltedness” or “highness” of Allah in different ways, as His being high and above, and by describing how things come down from Him, and go up to Him, and by stating that He is above heaven. For example (interpretations of the meaning):

(Highness):
“… and He is the Most High, the Most Great.” [2:255]

“Glorify the Name of your Lord, the Most High.” [87:1]

(Above):
“And He is the Irresistible, above His slaves …” [6:18]

“They fear their Lord above them, and they do what they are commanded.” [16:50]

(Things coming down from Him):

“He arranges (every) affair from the heavens to the earth … ” [32:5]

“Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …” [15:9]

(Things going up to Him):

“… To Him ascend (all) the goodly words, and the righteous deeds exalt it …” [35:10]

“The angels and the Rooh (Jibreel) ascend to Him …” [70:4]

(Allah is above heaven):

“Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?” [67:16]

(2) The Sunnah: Many reports were narrated “mutawatir” (i.e. with a large number of narrators at every stage of the isnad/chain, such that it is impossible for them all to have agreed on a lie) from the Prophet (peace and blessings of Allah be upon him), describing his words and deeds and things of which he approved. For example, he used to say “Subhana Rabbi al-A’la (Glory be to my Lord Most High)” in sujood (prostration), and in some ahadeeth (reports) he is reported to have said “By Allah Who is above the Throne.”

Among his deeds is the gesture of pointing up with his finger, when addressing the people in the greatest gathering, on the Day of ‘Arafah during his Farewell Pilgrimage. He asked the people, “Have I not conveyed the message?” and they said, “Yes!” He asked again, “Have I not conveyed the message?” and they said, “Yes!” He asked a third time, “Have I not conveyed the message?” and they said “Yes!” Each time, he said: “O Allah, bear witness!” – pointing up to the sky and then at the people. He also used to raise his hands towards heaven when he made du’a (supplication), as reported in many ahadeeth. This is proof via his actions that Allah is exalted and high.

An example of an approval of the Prophet (peace and blessings of Allah be upon him) which indicates that Allah is exalted and high is the hadeeth (report) concerning the young slave girl, to whom the Prophet (peace and blessings of Allah be upon him) said: “Where is Allah?” She said: “In heaven.” He asked, “Who am I?” She said, “The Messenger of Allah.” So he said to her master: “Set her free, for she is a believer.”

This young girl was uneducated, as many are, and she was a slave, but she knew that her Lord is above heaven. Some misguided people deny that Allah is above heaven, and say, “He is neither above nor below; neither to the right nor to the left. He is everywhere!”

(3) The consensus of the scholars: The salaf (pious predecessors) agreed that Allah is above heaven, as is reported by scholars such as al-Dhahabi, may Allah have mercy on him, in his book Al-‘Aluw li’l-‘Aliy al-Ghaffar.

(4) Common sense: Highness is a quality which is associated in people’s minds with perfection. If this is the case, then it should be attributed to Allah because every absolute perfection should be attributed to Him.

(5) The innate instinct of man (fitrah). There should be no dispute that man instinctively knows that Allah is above heaven. Whenever something overwhelming befalls a person, and he turns to Allah for help, he looks towards heaven, not in any other direction. But it is strange that those who deny that Allah is above His creation still raise their hands in supplication to no other direction than towards heaven.

Even Pharaoh, the enemy of Allah who disputed with Moosa (peace be upon him) about his Lord, told his minister Haman (interpretation of the meaning):

“O Haman! Build me a tower that I may arrive at the ways, – the ways of the heavens, and I may look upon the god of Moosa …” [40:36-37]

He knew in his heart of hearts that Allah is real, as He says (interpretation of the meaning): “And they belied them (those ayat/signs) wrongfully and arrogantly, though their own selves were convinced thereof …” [27:14]

These are a few of the indications that Allah is above the heavens; this proof comes from the Quran, the Sunnah, the consensus of the scholars, common sense, man’s own instincts and even the words of the non-Muslims.

We ask Allah to guide us towards the Truth.

And Allah knows best.