Tawakkal ilallaah: One of the Doors of Sustenance – Shaykh Muhammad Al-Wassãb

Tawakkal ilallaah: One of the Doors of Sustenance – Shaykh Muhammad Al-Wassãb

Tawakkal ilallaah (having trust in Allaah): If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not on oneself, not on the pocket, not on the job, not on the friend, not on the merchant, not on the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant on Allaah.

The fourth door is: Tawakkal alallaah (having trust in Allaah) : The Prophet said, (as recorded in Tirmidhi & Ahmad) ‘If you placed your trust in Allaah, a true trusting in Allaah, Allaah would provide for you just like he provides for the birds. It goes out in the morning hungry and returns in the evening full.’

At-tawakkal alallaah – ‘having trust in alAllaah, not on oneself, not on the pocket, not on the bag, not on the job or employment, not on the friend, not on the merchant, not on the farm, not on the car or the store you might own. That is just a means that you work. It is nothing more than a means. However it is obligatory for your heart to be dependant on Allaah and to trust in Allaah.

He alahis-salaatu wassalaam, you have heard him say: If you put your trust in Allaah, a true trusting in Allaah, He would have sustained or provided for you as He provides for the birds. That is the rizq or the sustenance of the bird is easy. i.e the sustenance of the bird is very easy. It goes out in the morning hungry and returns in the evening satisfied with their bellies filled not with difficulty. It gets its rights with ease and then returns and birds are of many types. Take notice. Some of those birds are those that are big and don’t eat except meat. And Allaah azzawajal gives it meat. And every bird takes what Allaah has decreed for it. And no one enumerates it except Allaah and the amount that no one can enumerate except Allaah and their sustenance is due upon Allaah. i.e He will sustain it. And He mentions the ayah:

‘And so many a moving creature carries not its own provision. Allaah provides for it and for you.’

‘And there is no moving creature is there on earth but its provision is due from Allaah and He knows its dwelling and its deposit i.e in the uterus or in the grave. All is in a clear Book.’

He is talking about the ‘Lawh al Mahfudh’ — the Book of Decree which is with Allaah.

‘We have not created the Jinn and the mankind except that they should worship Me. I do not want from them sustenance nor do I want them to feed Me. Verily Allaah is the One that provides. He is the Owner of Power and Strong.’

‘In the sky is your sustenance and what you are promised and by the Lord of the sky or the Heavens and the earth, verily it is the truth just like it is the truth that you can speak. Verily it is the truth that Allaah is Ar-Razzaak and your rizk is with Allaah and it is written for you and that is coming to you and there is no doubt about it.’

And the Sheikh reiterates:

Verily by the Lord of the Heavens and the earth, it is true, just like it is true that you can speak. However where is the Eemaan in the Book and the Sunnah these days? Where is the one who wholeheartedly believes in the word of Allaah and the words of the Rasool alaisalaathu wassalaam and who is aware and feels the power of Eemaan and the power of tawakkal alallaah? And Tawakkal alallaah does not mean that you don’t work with the means. No, you carry out the means. However, you don’t depend totally on the means. You carry out the means. However you depend upon the ‘Musabbibul Asbaab’ – the One that makes the means and actually from above. He is Allaah. Look at the bird – it carries out the means; it went out hungry and returns satisfied. So it carried out the means. It flew and moved from tree to tree, and from place to place with comfort and received its sustenance and then it returns. So you also carry out the means in a way that is best without torment, without toil and adverse hardship and that is the way that is best. No more than a means. For example the cure for a disease – a mere means. A man is sick and they say he is tired and sick. Give him some black seed or a little honey or give him some pure milk to drink. Someone has an acidic stomach – so pure milk is good for his stomach. A small thing in a way that is good. And Allaah healed him.

A mere means that they used to do in the past. Someone got sick in the times of the Salaf and their medicine was very simple – maybe with 5 Riyals or 6 Riyals. Not like now where a man may have to sell his house, his property and his car and sell and sell and sell .. so that he can go around and get treatment, go abroad and get treatment and if he had taqwa of Allaah azzawajal he would have got cured with 5 Riyals easily. However, when they opposed look at the punishment? And they didn’t depend upon Allaah, they depended upon the pocket, upon their money, upon his pocket, upon his money, and leaned on himself and didn’t lean on Allaah and in turn Allaah entrusted them to their own selves. My slave did not trust in Me and depended on himself so Allaah entrusted him to himself. So he sells what he owns and he returns sick – the same way he went. Sometimes even more sick and he dies there. And they comes with him dead, wrapped up.

There has to be tawakkal alallaah along with carrying out the legislated means. The salaf there used to be from them who used to sell oil and this is present in the biographies of the narrators of Hadeeth – so and so, the son of so and so As-Zayyaath. Meaning he sells zaith – olive oil and such. He spends on himself and his immediate and extended family. So and so, the son of so and so as-Sammaam – he sells saman which is called ghee (a butter material from cattle) and he spends on himself and his family. So and so, the son of so and so al- Assaal – he sells honey. So and so, the son of so and so is al-Hannar – he sells wheat; and they depend on Allaah. Right now you’ll find in most stores and supermarkets – in some of them you will find a thousand type of products as if he wants to put the whole dunya into his pocket.

From: Means of Sustenance : Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee

May Allaah reward Sister Firdous Bint Jabir who transcribed the audio lecture.


“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

“If you give thanks, We will increase you” – Explained by Shaykh Muhammad Al-Wassãbi

Ash-Shukr (Giving thanks) : Not giving shukr decreases one’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back on a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.’

The fifth door is Ash-Shukr (Giving thanks): ‘And when your Lord proclaimed that if you give thanks, I would increase you and if you deny the blessings then verily My torment is severe.’

Where is Ash-Shukr these days as Allaah (subhana wa ta’ala) says. You have a 100 Riyals, you gave thanks to Allaah without saying ‘what is this, it is just a little bit, this is not enough’. The people they have and they have and you didn’t say this. You leave the speech of the ignorant people. Give thanks to your Lord for a quarter of a Riyal and give thanks to your Lord for the excrement of the feces. If it wasn’t for Allaah it wouldn’t come out. Yes by Allaah the excretion is a very big Ni’maah. If it didn’t come out you would have been befallen by poison and death. Don’t say I don’t have. Has Allaah given me and the people who have and have and have and then they make it hard and then you forget what Allaah gave you of blessings. Don’t you know that giving shukr is a means of increasing your rizq and not giving shukr is a means of decreasing of sustenance.

The Sheikh reiterates: ‘If you give thanks, We will increase you.’ for e.g, If you give thanks to Allaah for a 100/- Allaah increases for you upon it and then it becomes 500/-. If you give thanks to Allaah for 500/- Allaah increases it for you and then it becomes a 1000/-. And the more you give thanks the more Allaah increases you. Allaah does not go back on a promise.

There has to be Shukr and Hamd, giving praise and Sana’a (giving praises of Allaah subhana wa ta’ala) and Eemaan that it is Allaah who provided it for you. Allaah is the One Who provides and He is the One who gives life. He is the One Who gives death and He is the One who does everything (subhana wa ta’ala) and as for the people then they are weak.

‘O mankind it is you who stands in need of Allaah but Allaah is rich and free of all needs. If He wished He could destroy you and bring another creation and that is not at all hard upon Allaah.

The people all of them are fuqaraahu ilallaah. They are poor people with regards to Allaah so don’t look at their pockets. Look to Allaah. Look to the treasures of Allaah.

‘For Allaah is the treasures of the heavens and the earth. However, the hypocrites do not understand this. The munaafiqun, the hypocrites they always believe and have faith in the material things and as for the unseen things, then they don’t believe. Only in material things 1+1 = 2. Something material, tangible, calculated. Faith in the unseen – this is not present with him. This is present with the believers. For this Allaah said about the Munaafiqeen : They say, ‘Spend not on those who are around Allah’s Messenger until they desert him. They said make it hard for them with regards to charity and donation until they leave from Muhammad and were finished from Islaam and its people.’

They are the ones who said that : don’t spend on the Messenger – the people that are around the Messenger of Allaah until they leave from him. So Allaah said refuting them: “And for Allaah are the treasures of the Heavens and the earth. However, the hypocrites they understand not”. So beware of being from the Munaafiqeen that don’t understand the Book and the Sunnah and the ones that don’t believe except in material things. They don’t have eemaan in the unseen, untangible things and pursue the Deen of Allaah, and learn the Book and the Sunnah, and act upon it and spread it to the people because Allaah says: We have neglected nothing in the Book, everything is present in the Book of Allaah and in the Sunnah of the Messenger.

We have now 5 ways. So shukr — always make your tongue accustomed to Shukr of Allaah, upon His blessings even if it is a little. Because it is something enormous with Allaah. First of all you are ordered to give Shukr. 
Then He mentions the ayah:
‘Do work, O family of Daawood with thanks, and few of my servants are thankful So you have to thank Allaah.’

It is a saying of the Prophet: ‘So you have to thank Allaah. Whoever doesn’t thank People doesn’t thank Allaah. ‘It is also in the hadith that whoever has helped you : say Jazaak Allaahu khaira. Don’t’ say: what has he given me? Such and such…this is nothing. By Allaah this is a catastrophe for the one that doesn’t accustom himself to giving shukr i.e he doesn’t have except denial of the favours of Allaah and His creation. You should do the contrary, accustom yourself to giving thanks and be from the thankful people. And Allaah (azzawajal) said:

And indeed it has been revealed to you as it was to those before you, if you make shirk then all your deeds will be in vain. And you will certainly be among the losers. Nay, but worship Allaah and be among the grateful. Be from the grateful. Give thanks to Him for everything.

Do you not see that if Allaah did not make the sleep for you, what would you do? The rest of the people are asleep and comfortable at night and you don’t have sleep night after night after night. Is it torment or isn’t it? It is ni’maah, the blessing of sleep. How much does it equal?

The ni’mah of security, how much does it equal? He mentioned the Surah:

[106] Surah Quraish (The Tribe of Quraish)

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. For the Ilaf of the Quraysh.)

(2. Their Ilaf caravans, in winter and in summer.)

(3. So, let them worship the Lord of this House.)

(4. Who has fed them against hunger, and has made them safe from fear.)

Al-Aman – security or safety is a ni’mah. You must single Allaah in worship. He Allaah subhana wa ta’ala said: You must worship (Allaah) the Lord of this House (the Ka’bah in Makkah), the One who fed you against hunger and made you safe from fear. You must sacrifice for Allaah alone, you don’t make vows except for Allaah, and you don’t swear except by Allaah and you don’t put your trust except in Allaah and he goes on to mentioning a hadeeth about tawakkal:

In Allaah put your trust if indeed you are believers. Verily Allaah loves those who trust in Allaah. Then upon Allaah let the people put their trust in. Then upon Allaah let the believers put their trust in.

From: Means of Sustenance: Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabe

Transcribed from Audio by : Sister Firdous Bint Jabir

Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

Selections [1] from Jāmi’ al-‘Ulūm wal-Ḥikam:

[1] Taken from Ibn Rajab al-Ḥanbalī’s book Jāmi’ al-‘Ulūm wal-Ḥikam, an explanation of the forty-two famous ḥadīth collected by Imām al-Nawawī. The ḥadīth explained in this article is number nineteen.

The prophet ( صلّى الله عليه وسلّم ) said:

». تَعَرَّفْ إِلى اللهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ «

“Know Allah in prosperity, He will know you in adversity.” [2]

When a worshipper is conscious and fearful of Allah in times of ease and wellbeing, preserving His rules and paying careful attention to His rights upon him, he begins to know Allah. There is then established between him and his Lord a special relationship. In return, his Lord will remember and know His worshipper during his times of hardship. He will preserve and take care of such person’s relationship with Him in difficult times. Because of this relationship, Allah saves his worshipper from his difficulties. This special relationship brings an individual close to his Lord and ensures His love for him and His answering of his prayers.

A person’s “knowing his Lord” is of two types:

1. A general knowledge. When a person is familiar with Allah is this manner, he simply accepts that He exists, affirms correct belief in Him, and has faith in Him. All believers in general know Allah in this way.

2. A specific knowledge and relationship. When a person truly knows Allah, he turns his heart completely to Him, devotes himself to Him, and feels at ease with Him. He is comforted when Allah is mentioned although he is still shy before Him and fears Him. Those who truly know Allah focus on this specific type of “knowing Him.”

Similarly, Allah’s “knowing his servant” is of two types.

1. A general knowledge. This is Allah’s knowledge of all His servants, His observation of everything they conceal or make apparent, as He ( تعالى ) says:

” وَلَقَدْ خَلَقْنَا الإِنسَاَا وَنسََعْلَمُ مَا تُوَسْوِسُ بهِ نسََفْاُهُ ”

“And indeed We have created mankind, and We know what his own self whispers to him.” [3]

Another example of this general type of Allah knowing His creation is His statement:

” هُوَ أَعْلَمُ بكُمْ إِذْ أَنسَشَأَكُم مِّنَ الأَرْضِ وَإِذْ أَنسَتُمْ أَجِنَّةٌ فِي بُطُو أُمَّهَاتِكُمْ ”

“He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers.” [4]

2. A specific knowledge and relationship. This type of “knowing His servant” is when Allah loves His worshipper, brings him close to Him, answers his prayers, and helps him out of difficulties. This is the type of relationship the prophet ( صلّى الله عليه وسلّم ) refers to when he said that Allah says (in a ḥadīth qudsī):

لا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بالنَّوَافِلِ حَتَّى أُحِبَّهُ ، فَإِذَا أَحْبَبْتُهُ ، كُنْتُ سَمْعَهُ الَّذِييَاْمَعُ بهِ ، وَبَصَرَهُ الَّذِي يُبْصِرُ بهِ ، وَيَدَهُ الَّتِي يَبْطِشُ بهَا ، وَرِجْلَهُ الَّتِي يَمْشِ. بهَا ، وَلَئِنْ سَأَلَنِي لأُعْطِيَنَّهُ ، وَلَئِنِ اسْتَعَاذَنسَِي لأُعِيذَنسََّهُ

“My servant continues to come close to Me with extra acts of worship until I love him. When I love him, I become his ears with which he hears, his eyes with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask Me for anything, I would certainly give it him, and were he to seek My help, I would certainly help him.” [5]

Illustrating this specific type of Allah knowing His servants, there is a report that when al-Ḥasan was fleeing the oppression of al-Ḥajjāj, he came to the house of Ḥabīb Ibn Muḥammad. Ḥabīb said to him, “Abū Saī’d, is there no relationship between you and your Lord by which you could pray to Him to hide you from these people? Come into the house.” al-Ḥasan went inside, and al-Ḥajjāj’s soldiers went in after him but could not see him. When that was mentioned to al-Ḥajjāj, he said, “He was inside the house but Allah blinded your eyes so that you could not see him.”

In summary, whoever shows Allah constant, respectful fear and obedience during times of ease and prosperity, Allah will show him gentleness and assistance during times of difficulty and adversity.

al-Tirmidhī recorded a ḥadīth from Abū Hurayrah ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ سَرَّهُ أَ يَاْتَجِيْبَ اللَّهُ لَهُ عِنْدَ الشَّدَائِدِ وَالْكَرْبِ فَلْيُكْثِرْ الدُّعَاءَ فِي الرَّخَاءِ

“Whoever would like Allah to answer him during hardships and difficulties then let him increase in supplication during times of wellbeing.” [6]

The most difficult hardship a servant faces in this life is death; what comes after it is even more severe if the servant’s final destination is not good (Paradise). So it is necessary for a believer to prepare for death and what follows it during times of ease and wellbeing by remaining constantly conscious and fearful of Allah and doing righteous deeds (during life). Allah ( عزّ وجلّ ) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نسََفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ ”

وَلا تَكُوْنسَُوْا كَالَّذِيْنَ نسََاُوْا اللَّهَ فَأَنسَْاَاهُمْ أَنسَْفُاَهُمْ  إِ اللَّهَ خَبيْرٌ بمَا تَعْمَلُوْ

” أُولَئِكَ هُمُ الْفَاسِقُوْ

“Oh you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. And fear Allah, indeed Allah is aware of what you do. And do not be like those who forgot Allah so He made them forget about their own souls. Those are the defiantly disobedient ones.” [7]

Whoever remembers Allah while in good health, in times of ease and comfort, and prepares himself for his meeting with Allah ( عزّ وجلّ ) upon death and afterwards, Allah will in return remember him during these hardships (associated with death). He will be with the person during such difficulties. Allah will be gentle with him as He assists him, takes care of him, and keeps him firm upon the worship of Allah alone (when he dies). Allah will then meet the person while being happy with him.
On the other hand, whoever forgets Allah during times of ease and comfort (in life) and fails to prepare for his meeting with Him, Allah will forget him during these hardships (of death). And the “forgetting” here means Allah will abandon the person and disregard him.[8]

But when death comes to a true believer in Allah, one who has prepared for it and has good expectations of his Lord, and the good news of Allah comes to him, he then would love to meet Allah and Allah would love to meet him. However, a wicked person is just the opposite of that (i.e., he hates to meet Allah so Allah hates to meet him).[9] The believer is then filled with happiness with what he put forth before him (in life) and with what he is about to arrive at (Paradise). As for someone who is negligent (who forgot about his own soul), he is filled with regret, saying:

” يَا حَاْرَتَا عَلَى مَا فَرَّطتُ فِي جَنبِ اللَّهِ “

“Oh, how I regret what I neglected regarding Allah.” [10]


[2] This is part of a longer ḥadīth recorded by Aḥmad, al-Bayhaqī, and al-Lālakāī and Shaykh Nāṣir al-Dīn al-Albānī said it is authentic in his al-Jāmi’ al-Saghīr wa Ziyādatuh (5272).

[3] The Quran, Sūrah Qāf (50:16)

[4] Sūrah al-Najm (53:32)

[5] Recorded by al-Bukhārī

[6] Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).

[7] Sūrah al-Ḥashr (59:18-19)

[8] About this type of “forgetting” them, Allah says in Sūrah al-‘Arāf (7:51):

” فَالْيَوْمَ نسََناَاهُمْ كَمَا نسََاُوا لِقَاءَ يَوْمِهِمْ هَذَا وَمَا كَانسَُوا بِآيَاتِنَا يَجْحَدُو “

So today We will forget them just as they forgot the meeting of this day of theirs and for having rejected Our verses.

And His ( سبحانسَه وتعالى ) frightening verses in Sūrah ṬāHā (20:124-126):

“قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنتُ  وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِ لَهُ مَعِيشَةً ضَنكًا وَنسََحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىالَ كَذَ لِۖكَ أَتَتْكَ آيَاتُنَا فَنَاِيتَهَا وَكَذَلِكَ الْيَوْمَ تُناَى  بَصِيرًا”

“And whoever turns away from My Reminder (i.e neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He will say: “O my Lord! Why have you raised me up blind, while I had sight (before).) (Allaah) will say: Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e you lft them, did not think deeply in them, and you turned away from them), and so this Day, you will be forgotten (in the Hell-fire, away from Allaah’s Mercy).”

[9] About this, the messenger of Allah ( صلّى الله عليه وسلّم ) said (recorded by al-Bukhārī):

». قَالَ اللَّهُ : إِذَا أَحَبَّ عَبْدِي لِقَائِي أَحْبَبْتُ لِقَاءَهُ ، وَإِذَا كَرِهَ لِقَائِي كَرِهْتُ لِقَاءَهُ «

Allah says, “If my servant loves to meet Me, I love to meet him, and if he hates to meet me, I hate to meet him.”

[10] Sūrah al-Zumar (39:56)

Courtesy of authentic-translations.com

Translated by Abu az-Zubayr Harrison (hafidhahullaah)

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī.

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

by AbdurRahman.org

Jābir (رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم) say:

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation
The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.
Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.
Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.
Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).
Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).
The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَىأَعْمَالِهِمْ.»

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation
The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.
His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.
Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت
[11] Collected by Muslim.

[12] Ibid.

[13] Ibid.

[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).
Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī – authentic-translations.com

Suicide bombing and Terrorism.

Scholar: ´Allâmah Sâlih bin Fawzân al-FawzânLecture: Ta’sîl-ul-Intimâ’ wal-Muwâtanah ash-Shar´iyyah
Source: alfawzan.ws/allmohadrat?page=1
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)
Shaykh al-Fawzân: It is obligatory upon the Muslims to respect the governmental facilities and to take care of them and make sure that they develop. What should then be said about devastating facilities and to blow them up and the likes? Not even the mosques are safe from them anymore. They blow them up and throw bombs into them. They kill the people in their mosques. They blow up their buildings and facilities. In addition, they claim that it is from Jihâd for Allâh’s sake and that they are Mujâhidûn.
One has to be aware of this and alert those who are deceived by these and think that this really is from Jihâd and that the deed is noble [while it absolutely is not]. The deed is in fact a destruction and Allâh does not love those who spread corruption. This is from spreading corruption upon the earth and Allâh does not love those who spread corruption.
Morover, innocent people are killed. People whom Allâh has forbidden to kill without due right. They commit sins and they may even kill themselves. They blow themselves up and say that it is martyrdom. How can a self-killer be a martyr when the messenger (sallâ Allâhu ‘alayhi wa sallam) said that he is in the Fire? Allâh (jalla wa ‘alâ) said:

“Do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allah , is [always] easy.” (4:29-30)

The prophet (sallâ Allâhu ‘alayhi wa sallam) said in the authentic Hadîth:

“The one who kills himself with poison will have it in his hand and drink it slowly and swallow it in hell. The one who kills himself with an iron will have the iron in the hand and stab himself with it in hell. The one who kills himself by throwing himself down a mountain will be thrown down into hell.” (Muslim 175)

A self-killer has done a Kabîrah (great sin). How can he be a martyr? How can one say that he is going to paradise when the prophet (sallâ Allâhu ‘alayhi wa sallam) said that he is going to the Fire? Allâh allowed martyrdom to be reached if one dies for His sake. THEY (MARTYRS) ARE KILLED. They were killed:

“And never think of those who have been killed in the cause of Allah as dead.” (3:169)

“And do not say about those who are killed in the way of Allah , “They are dead.” Rather, they are alive” (2:154)

It is the one who dies in Jihâd under the banner of the Muslims who is a martyr. The one who is killed by the enemy. As for the person who takes his own life, he has done a great sin and risks ending up in the Fire.
When the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked about the person who fights with vigilance, courage and so on and who from among them fights for Allah’s sake, he said:

“The one who fights so that the word of Allâh shall be the highest fights for Allâh’s sake.”

The matter should be referred to the word of Allâh and His messenger (sallâ Allâhu ‘alayhi wa sallam) and not to deviant destroyers who brainwash people and give them these foul opinions.
That they destroy the administrations and facilities of the country and even the mosques goes to show that they have nothing to do with Jihâd for Allâh’s sake.
If one risks being cursed for having urinated on the road or in the shadow of a tree, one may ask how the matter is if one blows up buildings with people in them.
These people are obliged to repent before Allâh (‘azza wa jall) and to see the difference between friend and enemy and to learn beneficial knowledge by which Allâh guides them with to the straight way. They should not take knowledge from misleading people.

Islam : Is it a religion of TERROR?

Islam : Is it a religion of TERROR?


[From the ‘Invitation to Islam’ Newsletter, Issue 5, October 1998]

One of the many short comings which has arisen in the West, is judging Islam by the conduct of a minority of its people. By doing this, segments of Western society have deliberately played off the desperate actions of many Muslims, and have given it the name of Islam. Such behaviour is clearly not objective and seeks to distort the reality of Islaam. For if such a thing was done to Judge a religion by the conduct of its people, then we too could say that all Christianity is about, is child molesting and homosexuality [1], whilst Hinduism was all about looting and breaking up mosques [2]. Generalising in such a manner is not seen as being objective, yet we find that the Western world is foremost in propagating this outlook on Islam. So what is the reality of Islam? How does one dispel the myths which have been created and spread so viciously? The only way to examine Islaam is to simply examine its belief system. Look at its sources, the Qur’an and Sunnah, and see what they have to say. This is the way to find the truth about what Islam says about terror, terrorism and terrorists. One who is sincerely searching for the truth, will do it no other way. The very name Islam comes from the Arabic root word ‘salama’ which means peace. Islam is a religion which is based upon achieving peace through the submission to the will of Allaah. Thus, by this very simple linguistic definition, one can ascertain as to what the nature of this religion is. If such a religion is based on the notion of peace, then how is it that so many acts done by its adherents are contrary to peace? The answer is simple. Such actions, if not sanctioned by the religion, have no place with it. They are not Islamic and should not be thought of as Islamic.


The word jihad sends shivers down the spines of many Westerners. They readily equate this term with violence and oppression. However, it must be said that the meaning of jihad, as a ‘holy war’, is something which is totally foreign and not from Islam. If anything, such a description belongs more so to Christianity and its adherents. It was terms like this which were used to justify the slaughter and pillage of towns and cities during the crusades by the Christians. By simply looking into the sources of Islam, one is able to know that the true meaning of jihad is to strive/make effort in the way of Allaah. Thus striving in the way of Allaah can be both peaceful and physical. The Prophet Muhammed (Sallallaahu ‘alaihi wa Sallam) said: “The best jihad is (by) the one who strives against his own self for Allaah, The Mighty and Majestic” [3]. In the Qur’an, Allaah also says:

“So obey not the disbelievers, but make a great jihad (effort) against them (by preaching) with it (the Qur’an)”
(Surah Al-Furqan 25:52).

By controlling and fighting against ones desires, the Muslims can then also physically exert themselves in the path of Allaah. It is this physical or combative jihad which receives so much criticism. Because of the sheer ignorance of this type of jihad, Islam is regarded as terror, and Muslims are regarded as terrorists. However, the very purpose of this physical jihad is to raise the word of Allaah uppermost. By doing this, it liberates and emancipates all those who are crying out for freedom all over the world. If the likes of the pacifists of this world had their way, then the world would indeed be full of anarchy and mischief. The combative jihad seeks to correct this as Allaah says in the Qur’an:

“And if Allaah did not check one set of people by means of another, the Earth would be full of mischief. But Allaah is full of bounty to the worlds“
(Surah Al-Baqarah 2:251).

Such would be the corruption on this Earth if there had never been a combative jihad that Allaah says:

“For had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues and mosques, wherein the name of Allaah is mentioned much, would surely have been pulled down. Indeed Allaah will help those who help His (cause). Truly Allaah is All strong, All mighty“
(Surah Al-Hajj 22:40).

This combative jihad being both defensive and offensive, is something which is commanded by Allaah upon the Muslims. Through this command the oppressed and weak are rescued from the tyranny of the world:

“And what is the matter with you that you do not fight in the cause of Allaah and for those weak, ill treated and oppressed among men, women and children whose only cry is; ‘Our Lord, rescue us from this town whose people are oppressors and raise for us from you one who will protect and raise for us from you one who will help“‘
(Surah An-Nisa 4:75).

Anyone who knows the early history of Islam, will know that all those nations and empires which came under the fold of Islam were indeed previously oppressed. When the companions of the Prophet Muhammed (Sallallaahu ‘alaihi wa Sallam) went out for the offensive jihad against the Egyptians, the Persians and the Romans, we find that the people did not resist against them at all. Rather, they accepted Islam on such a scale, that it is inconceivable that the jihad of Islam could be anything other than a liberation for these people; a liberation from centuries of tyranny. In fact, with the Byzantine Egyptians and the people of Spain, the Muslims were even beckoned to come and liberate these lands from the oppression of their kings. This is the glorious track record of the Muslim jihad. Compare this with the brutal track record of warfare in the Western world over the centuries. From the crusades against the Muslims to the days of colonial warfare, the Western world has killed, destroyed and plundered everything which has come in its way. Even today this merciless killing goes on by the Western nations. While claiming to be about world peace and security, Western nations are ready to bomb innocent civilians at the drop of a hat. The classic example of this is the recent bombings of Sudan and Afghanistan (note: the date of publication of this article). Whilst claiming that Sudan and Afghanistan were havens for Islamic terrorists, the bombings of these two nations could not have come at a better time for the (former) American president Bill Clinton. The destruction of innocent lives which were as a result of these bombings clearly seem to have been an attempt by Clinton to avert attention away from his sexual misdemeanours; [4] something which he so often gets caught up in. Without doubt, this was the reason for such terror from the American military upon innocent people. This is the same American military which claims to enter the worlds trouble spots under the guise of being peace keepers. But

“… when it is said to them; ‘Make not mischief on the Earth’, they say; ‘We are only peace makers’. Indeed they are the ones who make mischief, but they perceive it not“
(Surah Al-Baqarah 2:11-12)

The hypocrisy of the West is indeed astounding.

By looking at the rules and regulations of this combative jihad it will be clear to any sincere person that this is indeed the religion of truth. When fighting an unjust enemy, no matter how unjust they are, it is forbidden by Islam that their retreating forces are mutilated, tortured or slaughtered. The treacherous violation of treaties and carrying out assassinations after a ceasefire, are also prohibited. Allaah says in the Qur’an:

“And fight in the way of Allaah those who fight you. But do not transgress the limits. Truly Allaah loves not the transgressors“
(Surah Al-Baqarah 2:190).

Not transgressing the limits means not to kill women and children, for the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) “forbade the killing of women and children” [5]. Not transgressing the limits means that the elderly, the sick, monks, worshippers and hired labourers are not attacked. Not transgressing the limits means not killing animals wantonly, burning crops and vegetation, polluting waters and destroying homes, monasteries, churches and synagogues:

“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion, nor drove you out of your homes. Indeed, Allaah loves those who deal with equity“
(Surah Al-Mumtahinah 60:8).

After reading such passages from the Qur’an and knowing about what Islam commands and prohibits in jihad, the rules of warfare are given a new meaning; a meaning of justice. How sad it is then, that whilst Islam is condemned for striking terror into the hearts of the people, the likes of the Serbs, the Indian army in Kashmir and the Israeli soldiers in Palestine are left untarnished for the atrocities they have committed in the name of warfare.

So what about suicide bombing, is this too a part of jihad in Allaah’s path? From what has already been stated above, it can be deduced that this is not from the religion. However, unfortunately many Muslims have taken suicide bombing as being a virtuous act by which one receives reward. This could not be further from the truth. The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Those who go to extremes are destroyed” [6]. Suicide bombing is undoubtedly an extremity which has reached the ranks of the Muslims. In the rules of warfare, we find no sanction for such an act from the behaviour and words of the Prophet Muhammed (Sallallaahu ‘alaihi wa Sallam) and his companions. Unfortunately, today (some misguided) Muslims believe that such acts are paving the way for an Islamic revival and a return to the rule of Islam’s glorious Law. However, we fail to bear in mind that the Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“Do not be delighted by the action of anyone, until you see how he ends up” [7].

So, for example what is the end of a suicide bomber in Palestine?, a leg here, an arm there. Massive retaliation by the Israelis in the West Bank and Gaza. More Muslims killed and persecuted. How can we be delighted with such an end? What really hammers the final nail in the coffin of this act, is that it is suicide; something which is clearly forbidden in Islam. The Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) said:

“He who kills himself with anything, Allaah will torment him with that in the fire of Hell” [8].

Some are under the misconception that by killing oneself for an Islamic cause, one commits an act which deserves Paradise. Once when a man killed himself, the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “He is a dweller of the Fire”. When the people were surprised at this, the Prophet (Sallallaahu ‘alaihi wa Sallam) said:

“A person performs the deeds which to the people appears to be the deeds befitting the dweller of Paradise, but he is in fact one of the dwellers of the Fire” [9].

The taking of ones life which Allaah has given as a trust to the human, is a great sin. Likewise the taking of other lives (which is so often the case with suicide bombing) is also forbidden, as human life is indeed precious:

“…If anyone killed a person not in retaliation for murder or to spread mischief in the land, it would be as if he killed the whole of mankind. And (likewise) if anyone saved a life, it would be as if he saved the whole of mankind“
(Surah Al-Maaida 5:32).

Thus, all other types of extremities such as hostage taking, hijacking and planting bombs in public places, are clearly forbidden in Islam.

The Media
By going through the teachings of Islam, it is clear that such a religion has only come to benefit mankind -not to destroy it. So why is there so much hatred for this noble religion in the West? The answer is simple, the media. It is the Jewish influenced media of the West which has portrayed Islam to be something that it is not. During the 70’s and 80’s when the PLO (Palestine Liberation Organisation) were carrying out daring highjacks on the worlds airways, the media in the West portrayed it as being Islamic. When the Shi’ite suicide bombers of the 80’s were causing so much havoc in the Lebanon and in the Gulf region, the media in the West portrayed it as a part of Islam. However, it is known by the heads of the media that the likes of the PLO were not an Islamic organisation, and that according to Islam, Shi’ites are outside the fold of Islam [10]. Yet such facts are never portrayed by a media which seeks to cover the truth of this religion. A number of years ago, when the Oklahoma City bomb went off, a headline in one of the newspapers, ‘The Today’ [11], summed up this attitude. With a picture of a fire fighter holding a dead child in his arms, the headline read: “In The Name of Islam” Time has of course proven that this bigoted assumption was incorrect, as Timothy McVeigh, a right wing radical now faces the death penalty for the crime [12]. Likewise the bombs which went off in the Paris metro in 1995, were also blamed on Muslim fanatics. It has now emerged that the Algerian secret service who having routinely bribed many European journalists and MPs, were actually behind it. The desire to throw a veil over Islam is immense by these people:

“They intend to put out the light of Allaah with their mouths, but Allaah will complete His light even though the disbelievers hate (it)”
(Surah As-Saff 61:8).

Whilst trying to destroy Islam through this instrument of the media, the Jews clearly try to portray an image of themselves as being the oppressed people. Every year, we are reminded as to how many Jews perished under the Nazis in World War II. We are made to feel sorry for these same people who have gone on to commit so many crimes upon the Palestinian people. Some may say that this is a racist and biased viewpoint. But we say; If this media was not run and orchestrated by the Jews and was truly neutral, then why are Menachem Begin and Yitzhak Shamir, two former Israeli prime ministers, not held aloft as being terrorists? Anyone who knows about the history of the Palestinian occupation will tell you that these two men were members of the Stem Gang and Irgun, two notorious Jewish terror groups who killed many innocent people [13]. If this media was truly impartial, then why does it not tell about the extent of the Israeli bombardment and illegal occupation of Southern Lebanon and its people? [14] And if this media really had nothing against the religion of Allaah, then why does it not inform the people that every day hundreds are entering the religion of Islam? Such things will never be highlighted in the Western media, simply because to do so would be against their very interests.
With such immense pressure against it, it is indeed a blessing from Allaah that Islam goes from strength to strength. It continues to grow faster then any other religion in the Western world, conquering the hearts and minds of thousands. All this should not even surprise us though, for Allaah has promised us that this religion will prevail:

“It is He who has sent His Messenger with the guidance and the religion of truth, so that He may make it victorious over all other religions, even though the disbelievers detest it“
(Surah As-Saff 61:9).

It is a must that humanity comes towards the religion of Islam. Without it, we will continue to slip down the road of inequity and darkness. With it we can establish a society of justice and peace. Religion of terror? … no. The way forward? … yes.

“There is no compulsion in religion. The right path has indeed become distinct from the wrong. So whoever rejects false worship and believes in Allaah, then he has grasped the most trustworthy handhold that will never break. And Allaah is All Hearing, All Knowing“
(Surah Al-Baqarah 2:256)


1 By using the many cases of child abuse and homosexuality by priests, Such a generalisation about Christianity could be made.

2 By using the incident of the destruction of the Babri mosque in Ayodya, India in December 1992 by Hindu zealots, such generalisations could be made about Hinduism.

3 Authentic – Reported by At-Tabaranee.

4 Years of sexual liaison with a White House aide, Monica Lewinski, has been proved against Mr Clinton. Since this time, a number of other women have also claimed that they have had affairs with the president. And this is the same man who propagates family values and to whom millions look up to!

5 Reported by Bukhari – Eng. Trans, Vol.4, p. 160, No. 258.

6 Authentic – Reported by Ahmed.

7 Authentic – Reported by Ahmed.

8 Reported by Muslim – Eng. Trans, Vol. 1, p.62, No.203.

9 Reported by Muslim – Eng. Trans, Vol. 1, p.64, No.206.

10 The beliefs which are contained in the books of the Shi’ites places them outside of the fold of Islam generally. However, upon the individual Shi’ite, the proofs need to be established before one can say that he/she is a disbeliever.

11 This newspaper no longer exists.

12 It is strange indeed that whilst the Western media criticises Islamic law for being barbaric and harsh, not a word is said about the fact that McVeigh too will be executed just as someone would in an Islamic state.

13 These two groups killed Arabs, Jews and the British. They are accredited with the massacre at the village of Deir Yassin, in which many innocent people were butchered.

14 Despite the fact that the UN has even made a resolution against Israel for this illegal occupation, no ‘democratic peace loving nation’ (like the USA!!) has bothered to implement it.

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis
The Sunnah Is Like The Ark of Noah

As part of Muwahhideen Publication’s Summer Conference 2014 entitled, “The Sunnah Is Like The Ark of Noah”

The Prophet (sallAllahu ‘alayhi wa sallam) said: “I am pleased with for this Ummah what Ibn Ummi ‘Abd (i.e. ‘Abdullah Ibn Mas’ood) is pleased with for this Ummah.”

No doubt this is a very relevant hadeeth since the pieces of advice Ibn Mas’ood gave to this Ummah after the death of the Messenger were many. In a narration authenticated by Shaykh al-Albaani (rahimahullah) which was collected by Imaam ad-Daarimee, Imaam al-Laalakaa’ee and others, he (radhiyAllahu ‘anhu) said to his students:

“How will you be when you are overcome by fitnah? A fitnah that will cause the young to grow old and it will cause the old to become elderly. If something is abandoned in that time then it is said that the Sunnah has been left (in reference to the people abandoning something from bid’ah).” It was said to him: “When will that be Yaa Abaa ‘Abdir Rahmaan?” He said: “When your ‘Ulamaa` disappear and your juhhaal become plentiful; and your reciters become plentiful and your Fuqahaa become small in number; .and when your leaders become large in number (during the time of Ibn Mas’ood there was the Khilaafah Raashidah so one leader was present and beneath him were individuals in charge of certain regions who were answerable to the main Khaleefah) and the trustworthy ones among you become few; and when the dunyaa is sought by way of the actions of the Aakhirah and the people gain Fiqh for other than the Deen.”

Fiqh-ul-Waaqi’ is a reference to a particular type of knowledge, which has been utilized by those who are affected by the various deviant calls – for the most part, the call of the Ikhwaan al-Muslimeem and those affected by them. Usually what they mean by “al-Waaqi’” is the things that are taking place within the political arena, and they use this statement against our ‘Ulamaa`. This term has come about by the merging of two words: al-Fiqh and al-Waaqi’.
Linguistically, Fiqh with Ahlul ‘Ilm returns to fahm (understanding).

Shaykh Ibn ‘Uthaymeen (rahimahullah) stated that it is to have knowledge of the rulings of theSharee’ah that return to action; those rulings being extrapolated from their detailed proofs.
When our scholars define Fiqh, they likewise define the Faqeeh.

Imaam Ibn al-Qayyim (rahimahullah) mentioned concerning the Fuqahaa that they are the ‘Ulamaa` of Islaam and those who fatwaa return to and revolve around their statements. They are specialized in extrapolating rulings and concentrate on making precise principles of Halaal and Haraam.
Regarding the second part of the statement “al-Waaqi’”, it is a reference to those things that actually occur/ take place. The question is how does one obtain Fiqh-ul-Waaqi’? Are there any particular books authored by the ‘Ulamaa` that one may study from and obtain Fiqh-ul-Waaqi’? When they speak of Fiqh-ul-Waaqi’, what they want for us is that instead of understanding the Book of Allah and studying the Sunnah, ‘Aqeedah and true Fiqh they want us to waste our time with these news stations and magazines.
How then do we approach this affair of Fiqh-ul-Waaqi’? Our Scholars mention that the issue is not Fiqh-ul-Waaqi’ (understanding OF the current affairs) but the issue is to have Fiqh fil-Waaqi’ (understanding [fiqh] IN the current affairs).
The affair returns to knowledge and it is not one of sitting with those who agree with us or those whom we like. Now we hear of individuals calling to the Khilaafah in our time – Abu Bakr al-Baghdaadi who is now heralded the Khaleefah in ‘Iraaq and Shaam. We see the videos they display that absolutely amazes us that the various media channels would even display those videos. Do they not see that it is likewise a means to entice some of the youth who perhaps never came across those videos?
We hear people making statements that the Khilaafah is established and we are not going to join them, to the extent that some of the youth feel guilty. And this no doubt returns to the same jahl we are speaking of. When our ‘Ulamaa stand up and speak, they say O youth fear Allah regarding yourselves, this is not the Khilaafah! And this is not something our youth should be going towards. The smallest amount of Fiqh of the Book and the Sunnah would indicate to them that this could not possibly be the Khilaafah. Look at the actions of the man and what he carries out. In some videos you see them driving around and shooting indiscriminately at cars they encounter thus killing all the inhabitants of the car – men, women and children. Is this the Khilaafah Raashidah?

The Messenger (sallAllahu ‘alayhi wa sallam) said: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the Khilaafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a Khilaafah upon the Prophetic methodology.” Then he (the Prophet) was silent.

So if we look then to this claim of it being the Khilaafah that has been spoken about in the ahaadeeth, look at the actions of this individual, is it upon the Prophetic methodology? There is a video where they have a number of Christians lined up and each one of them took Shahaadah, yet they beheaded them one by one even after they pronounced the Shahaadah. When Usaamah Ibn Zayd(radhiyAllahu ‘anhumaa) confronted a man in battle and just as he was about to kill him, the man pronounced the Shahaadah and Usaamah killed him anyway. When this got back to the Messenger he said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!?” he said: “But Yaa Rasool Allah, he only said it in order to sae himself.” So the Messenger said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!? What would you do in front of Allah when he comes with Laa ilaaha illa Allah?!” Usamaah said that the Messenger (sallAllahu ‘alayhi wa sallam) continued to repeat this to the extent that he wished he had not yet embraced Islaam.

In another video, they enter into a masjid and the people say Wallahi, we bear witness to Laa ilaaha illa Allah yet they kill everyone in the masjid. Another video, a man is kneeling before this Abu Bakr who asked him if he understands anything about Islaam, the Prophet Muhammad and other aspects of faith, the man said: I don’t know much, I am a regular man, you teach me, and in spite of this he killed the man.

How many instances do we have where ignorant Bedouin Arabs approached the Messenger (sallAllahu ‘alayhi wa sallam) and he taught and explained to them to the extent that many of them would take Shahaadah either on the basis of this teaching the Messenger gave to them or merely on the basis of them observing his actions. A man came to the Messenger saying: “O Muhammad, give me something from wealth!” So he (sallAllahu ‘alayhi wa sallam) said: “Those sheep between those two mountains, all of them are yours.” So the man took all of the sheep and went back to his tribe and said: “O my people embrace Islaam because verily Muhammad gives and he does not fear poverty.”

Another man came to Messenger of Allah (sallAllahu ‘alayhi wa sallam) and pulled his cloak to the extent that he span and the narrator mentions that you could see the mark upon the shoulder of the Messenger from the tug. The man said: “Muhammad! Give me from the wealth of Allah that you have!” So the Messenger (sallAllahu ‘alayhi wa sallam) turned around, smiled and gave him from the wealth that Allah gave him. Before some of them even took Shahaadah the Messenger dealt with them well and on the basis of his actions, they would enter into Islaam.

Thumaamah was a prisoner of war and was tied up in the masjid for three days, and for three days they kept returning to him asking him what do you have to say? He would say: “O Muhammad I do not have anything additional to say but if you treat me well, you would treat well someone who is very grateful and thankful to you.” They would feed him and look after him and after the three days he had the same thing to say. Bearing in mind for the three days he was observing the five daily salaah, sittings of knowledge, the good treatment and the actions of the Messenger (sallAllahu ‘alayhi wa sallam). After the third day they untied him and let him go. As soon as they untied him he said: “Yaa Muhammad! Ashadu an-laa ilaaha illa Allah wa anna Muhammadan Rasool Allah”. Because he saw the good treatment of the Messenger and observed the ‘ibaadah, ‘ilm and khayr of the Muslims, this was sufficient for him. There is no text that the Messenger (sallAllahu ‘alayhi wa sallam) sat down and explained the details of the Deen to him.

As soon as the Messenger released him he embraced Islaam. Contrast that with the Abu Bakr al-Baghdaadi that we see – pillaging, killing, taking life and spilling blood. The Messenger prohibited the killing of women, children, the elderly and people of religion in Jihaad. If this is a jihaad as they claim, it is haraam to kill women, haraam to kill children, haraam to kill the elderly, haraam to kill men of religion (priests, rabbis). When you look at this killing of theirs, it is clear that they kill women, children and the elderly. This is the Khilaafah upon the Prophetic methodology that these people are speaking of?

How did this man even become a Khaleefah?! He stood up in a masjid in Mosul saying: “Verily I have been placed in charge of the affairs over you and I am not the best of you”, trying to mimic Abu Bakr as-Siddeeq (radhiyAllahu ‘anhu) when he was given the Khilaafah. So that’s it? He is the Khaleefah because he stood up and said this and a few of his little band agrees that he should be made the leader?

Who is Abu Bakr al-Baghdaadi? Where did he come from? What is his level of knowledge and understanding in Deen, Fiqh? Even those who are well-known Khawaarij such as al-Maqdisee declare him a false Khaleefah and his Khilaafah is not to be recognized – another Khaarijee denouncing his Khilaafah.

The Islaamic, legislated Khaleefah has beneath him the rulers of the various Islaamic lands who report to him, are answerable to him, they carry out his command and they recognize him as the leader of the Ummah. Which other state is under this Khaleefah and which other leader recognizes him as such?

Allah says:

“O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in authority”. [Soorah an-Nisaa` 4:59]

“Ulil Amr” – those who are the possessors of al-Amr. Likewise, those who are in charge are referred to as Ahlul Halli wal-‘Aqd. Any Khaleefah, he is considered at the head of Ahlul Halli wal-‘Aqd i.e. he is at the head of those who are in charge of all of the mechanisms within the state. Ahlul Hall, which is a reference to taking care of/ dealing with and resolving issues and ‘Aqd in reference to binding, fortifying, solidifying affairs. They are those who have the instruments of government in their hand; within the state, they are able to fulfil what the state needs. They are in charge not only of a band of individuals who carry out skirmishes; they are in charge of the entire military, economics, finance, health, education – all of the mechanisms within the state are beneath them. If they give a command, it is carried out.

So what is it that he (Abu Bakr al-Baghdaadi) has in his disposal? Yes, they have won some victories in certain regions within ‘Iraaq and Shaam. Who recognizes him as a leader in those countries? Which Islaamic state recognizes his state and his leadership? Who from Ahlul ‘Ilm(people of knowledge) have affirmed that he is the Khaleefah? One ‘Aalim or even Taalib-ul-‘Ilm(students of knowledge)? Yet still the Ummah is immersed in junoon(madness) that people may claim that this is the Khaleefah we should run to and support. No doubt the affair is as Ibn Mas’ood mentioned in that tremendous athar.

The affair of Palestine is another issue. Now we believe that freeing or helping the affair is to wear Free Palestine t-shirts or to change our WhatsApp picture and this will somehow affect some type of change in Palestine. Are we really serious? We actually believe that is going to affect change and bring about khayr? They say the protesting is to bring awareness to the kuffaar, as though they are able to change our situation and remove from us the humiliation and oppression. The affair is in the Hands of Allah.

As the Messenger (sallAllahu ‘alayhi wa sallam) mentioned: “If you trade with ‘eenah and hold on to the tail of the cow, and are pleased with agriculture and you leave alone Jihaad, Allah will place upon you humiliation and will not lift it from you until you return to your Deen.”

It is Allah who will place the humiliation, not the Jews or Christians or Zionists or the various European countries; the sooner we understand this, the better. And Allah will not lift this humiliation until you return to your Deen – not to Jihaad or anything else – until you return to your Deen. When you return to knowledge and Deen, then In shaa` Allah something from this humiliation and madness will be raised.

These affairs of the waaqi’ return to our ‘Ulamaa` – those who have Fiqh FIL-Waaqi’ – those who have knowledge of what needs to be done and how to act in the waaqi’. Sometimes their advice goes against our desires but Fiqh and ‘Ilm necessitates holding on to their advice and being patient with what they have advised because no doubt they are upon noor and they advise and instruct this Islaamic Ummah.

Wa Billahi Tawfeeq

Wa SallAllahu wa Sallama wa Baarak ‘alaa Nabiyyinaa Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam


Does Celebrating The Birth of The Prophet (صلى الله عليه وسلم) Bring About The Unification of The Hearts? – Shaykh Muhammad Salih Ibn Uthaymīn

Does Celebrating The Birth of The Prophet (صلى الله عليه وسلم) Bring About The Unification of The Hearts? – ShaykhMuhammad Salih Uthaymīn رحمه الله

The following question was directed to Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn رحمه الله:

“Noble Shaykh, may Allāh grant you goodness. In previous encounters we learnt about innovation and its ruling, (however) we find some people in (their) celebrations of the birth of the Prophet (صلى الله عليه وسلم) saying: ‘These celebrations bring about the unification of the hearts of the Muslims after the Ummah has been divided.’ So what do you have to say to these (individuals)?”
The Shaykh responded by saying:

“We say to these (individuals) who are saying that celebrating the birth (of the Prophet صلى الله عليه وسلم) brings about the unification of the hearts and the revival of the remembrance of Allah’s Messenger (صلى الله عليه وسلم):
Firstly, we do not accept that since these (individuals) who are gathering (in such celebrations) are departing with nothing (i.e. they are departing without any reward from Allāh), and it is not possible for the hearts to be united upon an innovation under any circumstance.
Secondly, indeed this is innovating something that Allāh has not legislated; but verily, Allāh (تعالى) made another gathering for the unification of the hearts. Every day we meet in a house from the houses of Allāh. How many times? Five times (and therefore) in it (i.e. in the meeting for the five daily prayers) is (sufficiency) in achieving the unification of the hearts. Hence, we are not in need of this innovation that they innovated and they say by way of it, it brings about unity.
As for the remembrance of the Messenger (صلى الله عليه وسلم), then Subḥān Allāh al-‘Aẓīm! Is it that an individual only remembers the Messenger at the beginning of every year?! Do we not remember the Messenger in every ‘ibādah (i.e. every type of worship)? Every ‘ibādah we remember the Messenger. When you desire to make wuḍū, then inevitably two affairs are required: ikhlāṣ and the second, following the Messenger (صلى الله عليه وسلم). Therefore, whenever you are aware of following the Messenger, then at that point in time you have remembered the Messenger. You perform wuḍū as if you are following the Messenger and you perform the ṣalāh as if you are following the Messenger.
Furthermore, the evident remembrance – Al-ḥamdulillāh – every day for a minimum of five times a day we proclaim (in the Adhān): ‘I bear witness that Muḥammad is Allāh’s Messenger’ from above the minaret. So we are not in need of this innovation. Therefore, we refute them in the (following) manner and we say: Subḥān Allāh! Where are you in comparison to the Ṣaḥābah? Where are you in comparison to the Tābi’īn? Where are you in comparison to the Tābi’ Tābi’īn? All of the three virtuous generations – which are the best of the Ummah – have preceded and there was not a single one from amongst them who introduced this celebration. This celebration was unknown up until the fourth century. Na’am. It is an innovation without a doubt; an unpraiseworthy innovation, an unpraiseworthy innovation and every innovation is misguidance. Na’am.”
Translated by Musa Shaleem Mohammed


Impermissible Vows : If Allaah cures me from my illness then I will give such and such in charity by AbdurRahman.org

Impermissible Vows : If Allaah cures me from my illness then I will give such and such in charity

by AbdurRahman.org
The Dislike of Making a vow

“Allaah Azza wa jal said: Making a vow does not earn anything for the son of Adam except that which I have destined for him. Rather, making a vow is something which makes a miserly person give. He comes to Me with that which he would not offer due to his miserliness. “

And in another narration: ‘He offers that which he never offered before.”

From The Fiqh of the hadeeth:
This hadeeth, with all its different wordings, indicates that it is not legislated to make a vow, rather it is disliked.

The apparent meaning of this prohibition in some of its narrations is that making a vow is haram as some of the scholars have said. However, the saying of Allaah Ta’ala: “Rather, making a vow is something which makes a miserly person give.” One feels that this dislike or prohibition is specific to making a vow which is offered to Allaah as a recompense or which is done in exchange for a reward rather than a vow which, from the onset, is done out of obedience to Allaah. This (second type of) vow is purely a means of coming closer to Allaah.

This is because the one who is making the (second type of) vow has the correct intent with it, i.e. that he wants to receive an obligatory reward, which is better than the optional reward. This is the vow which is intended – and Allaah knows best – with the saying of Allaah Ta’ala: <<They fulfil their vows>> rather than the meaning of the vow which is offered as a recompense to Allaah or which is done in exchange for a reward.

Al-Hafidh said in ‘al- Fath (11/ 5000) that at -Tabari narrated an athar with an authentic chain on the authority of Qatadah who said regarding the saying of Allaah Ta’ala: <<They fulfil their vows>>

‘They would make vows in obedience to Allaah in their prayer and their Fasting, Zakaat, Hajj, Umra and in those things that Allaah had made obligatory upon them. Allaah labelled them as righteous people. It is clear that this praise is not for the making a vow which is offered as a recompense to Allaah.’

Before this he said:
‘That Qurtubi mentioned in his book ‘al- Mufhim’, that the prohibition in the hadeeth regarding the vow was that vow offered as a reward to Allaah, and he said:

An example of this prohibition is to say for instance, “If Allaah cures me from my illness then I will give such and such in charity.” The point of objection here is when the goal of coming closer to Allaah is given a condition, this then makes it clear that the action was not done with the pure intention of coming closer to Allaah Ta’ala rather he did it in exchange for recompense.
What shows us this is that if he was not cured -from his illness- then he would not give charity. So he attached the act of giving charity to (Allaah) curing him. This is the condition of the miserly person. Surely he does not give anything from his wealth unless he has a quick, increased return on what he gave.

So this is the meaning which is referred to in the hadeeth when the Messenger of Allaah said “Making a vow is something which extracts from a miserly person, that which a miserly person would not give”

Sometimes what is added to this ignorant belief is the idea that a vow means that the goal will be achieved or that Allaah gives him this goal due to this vow. This is also indicated in the hadeeth:
“Without doubt, a vow cannot repel whatever Allaah has destined”. The first situation is close to disbelief and the second is a clear mistake.’

Al- Hafidh said: “I say: rather that the second type is also close to disbelief.” Then he brings a quote from al-Qurtubi in which the scholars regarded the prohibition mentioned in the narration is understood to be of disapproval. Then he says: “what is apparent to me is that, it is held to be prohibited for the one whom you fear has corrupt belief. Therefore it would be haram for this person to make this vow, and it would be regarded as disapproval for the one who does not have that corrupted belief.”

This is a good explanation and what supports this is the story of Ibn Umar, who is the narrator of the hadeeth regarding the prohibition of vows, since they are vows offered as recompense.

I say: what he intends by this story is what has been narrated by Hakim (4/304) by way of Faleeh bin Sulayman on the authority of Sa’eed bin Harith that he heard Abdullaah bin Umar when he was asked by a man called Mas’ood bin ‘Amr, from the tribe of Bani Ka’b, say: o Abu Abdur Rahman my son was in the lands of the Persians, from those who were with Umar bin UbaydAllaah in Basra. There fell a severe plague, so when this reached me I made a vow that if Allaah brought my son to me I would walk to the ka’ba. My son came, but he was sick and died, so what do you think? ‘
Ibn Umar said:

Were we not prohibited from making vows?! Certainly the Messenger of Allaah -alayhis-sallat wa sallam- said; “A vow doesn’t bring anything forward nor does it delay anything, rather it takes something out of a miserly person.” Fulfil your vow.”

So, summing up, there is a warning in this hadeeth for the Muslim not to approach a vow which is offered as a reward. Therefore it is for the people to know this so that they do not fall into this prohibition whilst they thought that they were acquiring good by their deeds!

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

The first thing we will do on the day of Eid is to lower our gaze.

The first thing we will do on the day of Eid is to lower our gaze
by AbdurRahman.org

It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:
We went out one Eid with Sufyân Al-Thawrî and he said,
“The first thing we will do on this day of ours is to lower our gaze.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 66.

It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”

Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 68.

Source: Extracted from the article on “Lowering the gaze, https://www.sayingsofthesalaf.net/lowering-the-gaze/, Compiled and translated by Owais al Hashimi hafidhahullaah