Did you ever get that feeling...after giving a good reminder, a brief talk, after having written a commendable piece, or having just given simple advice to anyone...then suddenly it hits you...you look back at what you've said...and then time for a reality check..."i dont even do some of the things i've just spoken about...so am i now a hypocrite?" So you continue to praise Allah that no one can open the curtains of your life ...see your faults..time to keep silent...isnt it?
Did you ever get that feeling...when you were online or dealt with someone in "real" life...speaking to that person...then you noticing that they actually look up to you...believing that you're worthy...maybe somewhat of a pious soul...but then you regretaby look at yourself...knowing what and who you "really" are! Makes you stop for a second...your heart feels weird at that very moment...time to keep away from people...isnt it?
Did you ever get that feeling...when you've wronged someone...and you know you have...all the ahadith come in mind...about going back and apologising...about cutting relations for more than three days...about being the bigger and better person in a conflict..yet its so hard...beacuse you think that if you surrender to this...this ungrateful person...then this can only mean that its a sign of weakness...and so the shaytan wins...again...hmm...time for me to run away from these kind of situations...isnt it?
Did you ever get that feeling...when you begin to look at your life...CLEARLY...after days and days of blurred vision...and you realize that your faith has fallen...dropped...sunken...almost feels like living death...you look around you...the books...the tapes/cd's...papers...knowledge...your small rememberance book...the way you started...the you way you fought...the way you struggle to reach where you are...and now look...just look at what i've become...time to go to sleep...just sleep...to forget...isnt it?
Did you ever get that feeling...a long time ago...when you held the quran...you felt each and every single word as you read them...POWERFUL on the heart... werent they? you read it...on your bed...and it made you cry...and you felt as though you never wanted to be bothered...just you and Allah...and when Allah spoke of the believers...you stopped...pulled the quran back...you started to imagine...you thought maybe one day you would be one of them...those who live in jannah...Subhanna allah...when you heard a hadith...you somehow memorised it and kept reciting it back...conveyed it to almost everyone who crossed your path...as if you just heard the best announcement...those days were special...and you yearn for them now...it was all about Allah then...nothing else...time for us to bring back that feeling...that AMAZING feeling...isnt it?
wait...i'm not done...
Did you ever get the feeling while prostrating...lost in your love and humility for allah...just wishing in your heart...that Allah would take your life...right there and then...Time to bring back that feeling!! Isnt it?
Did you ever get that feeling...when going early to the mosque felt good?? when you sat in the first row and after the prayer...you got to see everyone behind you and you knew you beat them?? Time to bring back that feeling!! Isnt it?
Did you ever get that feeling...when you used to do everything for Allah...everything...you just didnt care about people...even when you would post a thread like this?? TIME TO BRING BACK THAT FEELING?? isnt it?
Did you ever get that feeling....when you felt Allah watching you...YOU FELT IT...YOU FELT HIM WATCHING YOU....he was there with you...that second...somehow your head just went down...maybe out of humility...you dont know what made it go that way....you knew...that he was the only one that guided you...watched over you...and helped you. That still hasnt changed.
Brothers and Sisters....
I think its time to bring it back!! You with me?
written by LivingUndertheMercyofAllah (IslamicNetwork)
Tuesday, 19 June 2007
Wednesday, 23 May 2007
Wednesday, 2 May 2007
alAdab4 - Hadith 1 - 1. Prayer at its proper time…
First answer RasoolAllah gave ibn Masood:
1. Prayer on its proper time.
There are different narrations of this Hadith. Narrations from ibn Khuzaymah say prayer at the beginning of its time. Imam Nawawi and Hanafi school didn’t find support for this. Ibn Hajar shows that narrations for this are authentic. Even understanding and knowing that to pray Salah at its beginning time isn’t enough as we know its not always the best from other narrations for example to pray in congregation is better and also it’s better to delay the Isha prayer and pray as late as possible.
Salah comes before the parents. This is the number one priority in our lives. We know this from the Hadith of Prophet in at-Tirmidhi, the first thing to be judged is the prayer and if that is proper then everything else will follow. If prayer is defective then everything else will be defective.
How do we compare to those people who did make the prayer their priority? Are we like the sahabah? Is it the single most important thing in our lives?
The Hadith of Dajjal
Greatest fitnah which will afflict us. There never came a Prophet that didn’t warn against the dajjaal. The Prophet taught us to seek refuge from the evil fitnah of the dajjaal. He will make false miracles and people will take him like a God. Allah will cause draught and famine and the dajjaal will bring food and cause rain to come down. He will cause the dead to come back to life.
The Prophet warns the Companions of the dajjal in a narration and says to them that the dajjaal will stay with you for 40 days. The first day will be like a year, the second day will be like a month, the third day will be like a week and the rest of the days will be like your days. In these days people will wake up a believer and die a disbeliever.
What was the reaction of the Companions to this news?
The Sahabah only asked - how are we going to pray that day?
Look at their priorities. SubhanAllaah. Look at what prayer meant to them.
Allah says in the Quran, The Salah repels/prohibits open evil actions (fahshaa) and evil sins in society (munkar).
By prioritising what Allaah and His Messenger prioritises for us we will be able to take the benefit from that prayer and make it repel fahshaa and munkar and have it fulfil the rest of obligations including the ones towards our parents.
When Allah says give thanks to me and give thanks to your parents. How is this done? The scholars have said this is done by performing the five prayers. By doing this you have thanked Allah and by making dua for the parents after the five prayers you have thanked them.
What does it mean? The prayer in its proper time
There are aspects of this which scholars have agreed upon and some aspects in whcih the scholars have disagreed upon.
- There’s no dispute over the timings of the beginning of Fajr and the end of Fajr.
- The beginning of dhuhr is agreed upon, this is when the sun passes the zenith. If you have a stick, you can see that when the sun gets to the highest point it castes a shadow on the stick itself. As soon as that shadow starts to move and elongate this is the beginning of dhuhr time, its called az-Zawaal.
- ‘Asr has major difference of opinion between two schools of thought. The majority are upon Shafi position, this is when Asr time begins when the shadow is one times the length of the stick plus the original shadow that was present at az-Zawaal time.
- The Hanafi school believe it to be when the shadow is twice the length of the stick plus the original shadow from az-Zawaal time. Both narrated in alMuwatta.
- Maghrib, everyone agrees about the beginning of Maghrib but they disagree upon its ending. Some scholars say Maghrib is valid to pray all the way until Ishaa’. Others such as the Hanafis say Maghrib only lasts for 10-15 minutes.
- Isha time is another issue of dispute, some scholars from the Hanafi school set the time of Maghrib to be a set time - about an hour. This is from hadith of Nu’man ibn Basheer. Some say Maghrib finishes when the whiteness or the redness disappears. These difference is acceptable. Especially in this country its difficult to judge these times, especially Ishaa’.
If we take the narration of prayer at the beginning of its time. We can see in the sunnah when it comes to do good actions we should try to do it quickly. So the principle to do it quickly is present in Islam. We should compete with one another to do good deeds. Other obligations like hajj shouldn’t be pushed away but done at a good time and may be accountable if they could’ve been done earlier in life but left till later when unexpected situations occur and the obligation is not fulfilled.
Prayer at the beginning of its time is something general. There are other narrations to specify issues. There are hadiths which are specific such as praying in congregation is better. Regarding Isha, if the Prophet didn’t fear for us then he would’ve delayed it as late as possible.
alAdab alMufrad 3 - Hadith 1
Abu ‘Abdillah Muhammad b. Isma’il b. Ibrahim b. al-Mughira b. al-Ahnaf al-Ju’fi al- Bukhari said: Abu’l-Walid narrated to us and said: Shu’ba narrated to us and said: al-Walid b. al-‘Ayzar related to me: I heard Abu ‘Amr ash-Shaybani say:
“The owner of this house (and he pointed to the house of Abdullah b. Masud) said, ‘I asked the Prophet which action of Allah, the Mighty and Exalted, loves best?”
He said, ‘Prayer at its proper time.’
I asked, ‘and after that?’
He said, ‘Then dutifulness to parents.’
I asked, ‘And after that?’
He said, ‘Then jihad in the way of Allah.’”
Ibn Mas’ud said: “He told me about these things. If I had asked him to tell me more, he would have told me more.”
This hadith is classified as Saheeh and is also found Imam Bukharis authentic collection Jaami’ Saheeh and in Kitab al Eemaan.
Narrators
Main narrator is ibn Umar ash-Shaybani. He was not a sahabi, was a masjor companion of Abdullah ibn Mas’ood so it puts him in the generation of the kibaar attabi’een
He was alive at time of Prophet. When the Prophet was sent with message, he was sent as a shepherd to look after the flock.
Benefit when he was talking about Abdullah bin Masood he did not mention his name, he only said the owner of this house. This shows respect but also shows Abdullah ibn Masood which is referred to Daar al Abdillah. When Abdullah is mentioned on its own in Hadith books it means Abdullah ibn Masood – shows the status amongst the rest of the scholars.
Abdullah ibn masood is from the early sahaabah he was. He was the narrator the of this hadith and learnt 70 surahs from the quran from the Prophet. To show the greatness they say he learnt them while Zaid ibn Thabit was still a child playing with the children and he was the main scribe! The spread of Hanafi schools and domination is through ibn Masoods moving to Iraq and then his opinions taking such strength and spreading.
They used to say he was most similar to prophet in his manner and the way he addressed people. Passed away in the 32nd year of hijri and was sixty something years old.
The Question Asked
Which action is most beloved to Allah subanahu wa ta’ala?
We have many similar narrations from various people. What does that question actually mean? Prophet didn’t mention Eemaan and those things before prayer but mentioned: Prayer, Birr al Walidain and Jihad.
Different opinions as to what this question meant:
“The owner of this house (and he pointed to the house of Abdullah b. Masud) said, ‘I asked the Prophet which action of Allah, the Mighty and Exalted, loves best?”
He said, ‘Prayer at its proper time.’
I asked, ‘and after that?’
He said, ‘Then dutifulness to parents.’
I asked, ‘And after that?’
He said, ‘Then jihad in the way of Allah.’”
Ibn Mas’ud said: “He told me about these things. If I had asked him to tell me more, he would have told me more.”
This hadith is classified as Saheeh and is also found Imam Bukharis authentic collection Jaami’ Saheeh and in Kitab al Eemaan.
Narrators
Main narrator is ibn Umar ash-Shaybani. He was not a sahabi, was a masjor companion of Abdullah ibn Mas’ood so it puts him in the generation of the kibaar attabi’een
He was alive at time of Prophet. When the Prophet was sent with message, he was sent as a shepherd to look after the flock.
Benefit when he was talking about Abdullah bin Masood he did not mention his name, he only said the owner of this house. This shows respect but also shows Abdullah ibn Masood which is referred to Daar al Abdillah. When Abdullah is mentioned on its own in Hadith books it means Abdullah ibn Masood – shows the status amongst the rest of the scholars.
Abdullah ibn masood is from the early sahaabah he was. He was the narrator the of this hadith and learnt 70 surahs from the quran from the Prophet. To show the greatness they say he learnt them while Zaid ibn Thabit was still a child playing with the children and he was the main scribe! The spread of Hanafi schools and domination is through ibn Masoods moving to Iraq and then his opinions taking such strength and spreading.
They used to say he was most similar to prophet in his manner and the way he addressed people. Passed away in the 32nd year of hijri and was sixty something years old.
The Question Asked
Which action is most beloved to Allah subanahu wa ta’ala?
We have many similar narrations from various people. What does that question actually mean? Prophet didn’t mention Eemaan and those things before prayer but mentioned: Prayer, Birr al Walidain and Jihad.
Different opinions as to what this question meant:
- In general what is the best action.
- Responses are given to exaggerate the action in order to show its importance magnitude
- The answer changes depending on who asks the question.. Some answers have been: The best are those who are best to their to families, to their women etc. The responder thus answers in a way which specifically benefits the questioner and circumstances of the questioner.
- The answer would differ according to the time they lived in and what stages they were at. At the beginning of revelation Jihad was the best and was needed and thus was the best action and then once state had achieved stability something else might become more important like at the time of Hajj thus this becomes more important. If there’s a drought then zakah may be more important..
The Status of Women
AssalaamoAlaikumwa rahmatullaah,
As Shaykh ibn Baaz rahimAllaah shows the importance of women so elequently:
“The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Book of Allaah and the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam. Since adherence to the Qur’aan and the Sunnah distances every Muslim - male or female - from being misguided in any matter… The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears.”
Umm ‘Abdillaah
As Shaykh ibn Baaz rahimAllaah shows the importance of women so elequently:
“The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Book of Allaah and the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam. Since adherence to the Qur’aan and the Sunnah distances every Muslim - male or female - from being misguided in any matter… The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears.”
Umm ‘Abdillaah
Knowledge
THE IMPORTANCE OF KNOWLEDGE
Anas (RA) said: the Messenger of Allah (SAAW) said:
“He who leaves his home in order to seek knowledge, he is in Allah’s path until he returns [to his home].”
(At-Tirmidhi, Sunan, An-Nawawi, Riyad As-Salahin)
Abud-Darda (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,
“He who follows a path in quest of knowledge, Allah will make the path of Jannah easy to him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him. The superiority of the learned man over the devout worshipper is like that of the full moon to the rest of the stars (i.e., in brightness). The learned are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion.”
[Abu Dawud and At-Tirmidhi].
Abu Dharr narrated, the Messenger of Allah (SAAW) said to me:
“O Abu Dharr! If you learn one verse from The Book of Allah (The Quran), it is better for you than to voluntarily pray one hundred rak’as (units of prayer), and if you learn a category of knowledge (religion), regardless if it is applied or not, it is better for you than to voluntarily pray one thousand rak’as.”
Abu Dharr narrated, the Messenger of Allah (SAAW) said to me:
“O Abu Dharr! If you learn one verse from The Book of Allah (The Quran), it is better for you than to voluntarily pray one hundred rak’as (units of prayer), and if you learn a category of knowledge (religion), regardless if it is applied or not, it is better for you than to voluntarily pray one thousand rak’as.”
(Ibn Majah, Sunan; Ibn Hajar Al-‘Asqalani, Mukhtasar At-Targhib wa-t-Tarhib; Al-Ghazali, Ihya’ ‘Ulum Ad-Deen)
Abu Hurairah said: I heard the Messanger of Allah (SAAW) saying:
“Anyone who comes to this mosque of ours in order to learn a good thing, or to teach it, is equal to the Mujahid in the path of Allah, and whoever comes for anything else, he is like a man who looks at other people’s belongings.”
(Ibn Majah, Sunan; Ibn Hajar Al-Haithami, Mawarid Az-Zam’an)
Safwan Ibn ‘Assal said: I came to the Prophet (SAAW) while he was reclining on a red coat [in the mosque] and I said to him:
“O’ Messenger of Allah! I came to seek knowledge. He said: Welcome knowledge seeker! Indeed, the angels surround the knowledge seeker with their wings, then they pile on top of each other until they reach the lower heaven out of their love of what he is seeking.”
(Ahmad Ibn Hanbal; At-Tabarani; Ibn Hajar Al-‘Asqalani, Mukhtasar At-Targhib; Ibn Hajar Al-‘Asqalani, Al-Isabah fi Tamyziz As-Sahabah, article “Safwan Ibn ‘Assal”)
Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,
“He who goes forth in search of knowledge is considered as struggling in the Cause of Allah until he returns.”
[At-Tirmidhi].
Umm Maryam
The Wifes’ Jihaad.
My husband told me yesterday (after attending a day long series of lectures by an eminent speaker) that,
If the Wife is at home looking after the children whilst the Husband is out seeking knowledge, the Wife is also rewarded for that seeking of knowledge.
As Umm Maryam pointed out to me; Marriage is the wife’s Jihaad and inshallah she will be rewarded for all the sacrifices she makes.
But the Husband should also be reminded that;
Husbands are accountable for their wifes’ learning and they are responsible for educating their wife.
Umm Yusuf
Posted by pearlsofknowledge
If the Wife is at home looking after the children whilst the Husband is out seeking knowledge, the Wife is also rewarded for that seeking of knowledge.
As Umm Maryam pointed out to me; Marriage is the wife’s Jihaad and inshallah she will be rewarded for all the sacrifices she makes.
But the Husband should also be reminded that;
Husbands are accountable for their wifes’ learning and they are responsible for educating their wife.
Umm Yusuf
Posted by pearlsofknowledge
alAdab alMufrad 2- The Importance of Birr al-Walidayn
In The Name of Allah The Merciful, The Compassionate.
He begins his book with the Basmallah. Normally scholars start with the Hamdallah The Prophet narrated in Bukhari in Kitab alWahy that the first thing revealed was Iqra bismi Rabik. Read in the Name of your Lord… thus it is enough to start an action with the Basmallah alone. The Prophet used to do this in various correspondences with the kings and leaders so we can see the Hamdallah is not an absolute condition.
On The Words of Allah The Exalted: “We Have Enjoined Man To Be Kind to His Parents.” (al-‘Ankabut 29:8)
Imam Bukhari begins with this Ayah in order to make us connect the worship of Allah with the relationship of parents.
Why does he start the whole understanding of Adab with the parents?
Adab is how you interact with people and the people we interact with the most and those who are the most important people in our lives are out parents. They are above the scholars, above our children and they have the biggest Haqq from us after Allah subhana wa ta’aala. So if we are not able to perfect our Adab with them how are we going to be able to deal with other than them be it our brothers and sisters, people we meet in business transactions or even animals. This relationship requires kindness, obedience, good manners, everything we need to interact with people thus this is a reason why most scholars begin with Adab with the parents.
What is the importance of parents? Why are we are told to respect our parents and why does he state the verse of Allah at the beginning?
Our ultimate aim in life and reason for our existence is to worship Allah as Allah says in the Ayah: I have not created Jinn and Mankind except to worship Me. Allah subhana wa ta’ala caused our parents to bring us into existence so for this reason we must value them and respect them as if we didn’t exist we wouldn’t be able to worship Allah.
Birr al walidayn
Birr – when referring to land or sea it means to be wide, open and easy. This is how we must be with our parents. Good, kind, merciful, easy, righteous. The children must be wide and open with their parents at all times. Not blow up at them but give easy patient responses. Obey them as long as it’s not Haraam.
Tarbiyyah and Rooboobiyyah
We need to recognise Allaahs Lordship Rooboobiyah. The main role of parents in our lives and their number one obligation after worshipping Allah is to give us tarbiyyah. This word comes from the same root in Arabic as Rooboobiyyah.
Rabba – grow, cultivate, develop, nurture.
Al mattar arrab annubaat. The rain causes to grow the plants from the ground. In some poetry from Hasan ibn Thabit a companion of the Prophet he was describing someone very beautiful and used the word tarrababa – this is the process of the sea acting upon the oyster of the pearl and transforming it into its final product into a white clear pearl. Aspect of marine culture. Requires effort and so on. May take up to 6 years to develop a pearl in an oyster. This act of tarbiyyah is not easy. Same root as murabah - jam which takes time to flavour anf ferment etc too. Requires patience and so much effort and the final result is rare. The child who is murrabba is nurtured and brought up into a rare and unique child.
Why did the prophet emphasise the tarbiyyah?
Every child is born on the natural state and the parents turn him into a Christian or Jew or Zoroastrian, thus we can see that it’s the parents responsibility to make tarbiyyah on this child.
Through this tarbiyyah the parents give the child, he should develop in such a way that he recognises the rooboobiyyah of Allah subhanahu wa ta’ala. He reaches that state where his senses and his aql recognises that Allah is the one who deserves to be worshipped and He is ar-Rabb. This is why Allah puts so much emphasis on obedience of the parents after Himself.
Verse 8 of Surah Ankaboot
“We have enjoined on man kindness to parents: but if They (either of them) strive (to force) Thee to join with me (in worship) anything of which Thou hast no knowledge, obey them not. ye have (all) to return to me, and I will Tell you (the truth) of all that ye did.”
This came down in relation to Saad ibn al Waqqaas. Before Islam he was known for respecting his mother and loved her dearly. After he accepted Islam, the following hadith in Saheeh Muslim says that Umm Saad said to me (Saad) did Allah not command you to honour your parents? By Allah I won’t eat until I die until you renounce Islam. Saad was distressed by this. He loved her but loved Allah more. He went to the Prophet and then this ayah was revealed.
Imam Qortobi mentioned it was said to Saad “oh the one who has killed his mother” when he went back to her he said to her “I love Allah more than my love for you Even if you had a hundred lives I would not leave this religion of mine so if you wish eat and if you don’t wish don’t eat.” These are the limits for the obedience to the parents.
Other narrations show that she begun to eat and drink and he didn’t leave his obligations towards her. She eventually died a kaafirah.
Ibn Abbas narrates that this ayah was revealed upon another Sahabi called Ayyaash ibn Abi Rabi’ah. He was the brother of Abu Jahl. It is narrated that once he accepted Islam and made hijrah to Madina, Abu Jahl and his other brother Haaris came and said to him that Muhammad commands to be kind to the parents and since you have left our mother she vows not to eat or drink as she loves you more than us.
Ayyaash went to ‘Umar for advise and ‘Umar said they’re tricking you. He went back and they persisted until he gave in. They tied him up and took him home. They tied him in the corner of the house and would not untie him until he renounced Islam. He stuck firm to his religion alhumdulilaah.
Hadith narrated by Imam Ahmad, the Prophet said:
“there is no obedience to the creation in disobedience to the creator.”
This hadith helps us to limit restrict and standardise our relationship with everyone.
alAdab alMufrad 1 - Intro to Imam Bukharis Life
Bismillahir-Rahmaanir-Raheem
About Imam Bukhari
Born on a Jumu’ah. 194 – 256AH born in modern day Uzbekistan. He was from a scholarly family. He transmitted what he could from the barakah of the third generation and gave us something to hold onto form their lives. Good to analyse his life to see how we can improve missing in our lives.
About Imam Bukhari
Born on a Jumu’ah. 194 – 256AH born in modern day Uzbekistan. He was from a scholarly family. He transmitted what he could from the barakah of the third generation and gave us something to hold onto form their lives. Good to analyse his life to see how we can improve missing in our lives.
- He wasn’t even ten years old when he started to learn Quran and Hadith.
He had the ability to do ilm al rijaal – knew lives of narrators, companions, tabi’een, atba tabi’een etc. - At 10 years old through his memory was able to correct his teachers in narration.
- He travelled for next 30 years to study Hadith and produced the most authentic book after the Quran. Allah gave him such blessings to produce such a masterpiece.
Paraphrased narration: Imam Bukhari used to go with us to the scholars of Basra and all of us used to write the Hadith down except Imam Bukhari. Eventually we condemned him for not doing so. He told us to bring our notes and he was able to read all the Ahadith off by heart one by one until he narrated 15.000 Hadith off by heart from those notes.
- He memorised 300,000 Hadith. He’d know the chains of narration of these Ahadith as well as being able to categorise the Ahadith.
- He achieved such a high standard, so much so that near to no one disputes the authenticity of Saheeh Bukhari..
Memory was the major asset the scholars had. We are so poor at memorising and being able to retain information. Reasons for this are due to the distractions of our society. We need to make our hearts and minds free from them but the environment and there can’t be any interference.
- He wrote many books: Jaami’ Saheeh, books on aqeedah, fiqh and aladab almufrad.
- The generally accepted reason as to why he called it alAdab alMufrad is in order to distinguish it from Kitaab alAdab which is the 78th book of the Jaami’ Saheeh.
- No one has given this book a commentary until recently an Indian scholar gave a brief commentary.
- The root word Adaba is to invite a guest or collect people together in one place thus Adab means to bring all things good, of a high standard together.
- The Mufrad version is larger in size. Contains more Ahadith. The authenticity varies from the same level as Jaami’ Saheeh, to less even some weak narrations. It also contains sayings from the Sahabah and the Tabi’een.
- The majority of scholars deem it permissible to use weak hadith in issues of virtuous and good actions of the community, however there are three conditions the Hadith must fulfil:
- The Hadith isn’t very weak and is definitely not fabricated. So if there’s a liar in the chain he must not have been the only one who narrated that particular Hadith.
- The Hadith must come under a general principle which is established in other narrations.
- One must never narrate it as if it was definitely said by the Prophet. This is to protect yourself from attributing something to him which he did not say.
deep quotes…by Ibn Taymiyyah.
Every punishment from Him is pure justice and every blessing from Him is pure grace.
[Majmu Fatawa 10/85]
Trials and tribulation are like feeling the heat and cold, when one knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed or disheartened.
[ibn al-Qayyim, al-Madarij 3/289]
Sins are like chains and locks preventing their perpetrator from roaming the vast garden of tawhid and reaping the fruits of righteous actions.
[Majmu Fatawa 14/49]
[Majmu Fatawa 10/85]
Trials and tribulation are like feeling the heat and cold, when one knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed or disheartened.
[ibn al-Qayyim, al-Madarij 3/289]
Sins are like chains and locks preventing their perpetrator from roaming the vast garden of tawhid and reaping the fruits of righteous actions.
[Majmu Fatawa 14/49]
The sorrow in my heart...
أحـزان قلبـي لا تـزول
حتـى أبشـر بالقـبـول
وأرى كتابـي باليمـيـن
وتقـر عينـي بالرسـول
The Sorrow in my Heart will Remain
Until I am given the Gladtidings of
Acceptance into Jannah,
Till I behold my Book of Deeds in the
Right,
And my Eyes are Cooled by the Sight of the
Messenger
Until I am given the Gladtidings of
Acceptance into Jannah,
Till I behold my Book of Deeds in the
Right,
And my Eyes are Cooled by the Sight of the
Messenger
taken from http://feesabeelillah.blogspot.com/
How old are you?
قال رجل لهشام القوطي: كم تعد؟
قال: واحد إلى ألف ألف وأكثر
قال: لم أرد هذا، كم تعد من السن؟
قال: اثنين وثلاثين، ست عشرة من أعلى وست عشرة من أسفل
قال: لم أرد هذا، كم لك من السنين؟
قال: والله، ما لي فيها شيء، السنون كلها لله تعالى.
قال: يا هذا ما سنك؟
قال: عظم
قال: ابن كم أنت؟
قال: ابن اثنين، رجل وامرأة
قال: كم أتى عليك؟
قال: لو اتى عليّ شيء لقتلني
قال: فكيف أقول؟!
قال: تقول: كم مضى من عمرك؟
قال: واحد إلى ألف ألف وأكثر
قال: لم أرد هذا، كم تعد من السن؟
قال: اثنين وثلاثين، ست عشرة من أعلى وست عشرة من أسفل
قال: لم أرد هذا، كم لك من السنين؟
قال: والله، ما لي فيها شيء، السنون كلها لله تعالى.
قال: يا هذا ما سنك؟
قال: عظم
قال: ابن كم أنت؟
قال: ابن اثنين، رجل وامرأة
قال: كم أتى عليك؟
قال: لو اتى عليّ شيء لقتلني
قال: فكيف أقول؟!
قال: تقول: كم مضى من عمرك؟
How Do I Love Thee… Let Me Count the Ways…
Assalaamu alaikumwa rahmatullaah
To count them in Arabic would take far longer, and have much more meaning…
the degrees of love in Arabic: [Summarized from Lane’s Lexicon]
حُبٌّ Hubb Love; affection; inclination of the nature or natural disposition, towards a thing that pleases or delights;
The degrees of حُبّ are as follows: first هَوىً hawaa, the “inclining of the soul, or mind;” also applied to the “object of love itself:”
then عَِلاقَةٌ ‘alaaqah or ‘ilaaqah, “love cleaving to the heart;” so termed because of the heart’s cleaving to the object of love:
then كَلَفٌ kalaf, “violent, or intense, love;” from كُلْفَةٌ Kulfah signifying “difficulty, or distress, or affliction:”
then عِشْقٌ ‘ishq [“amorous desire:” or “passionate love;”] in the Sihaah “excess of love;” and in the language of the physicians, “a kind of melancholy:”
then شَغَفٌ shaghaf, “ardour of love, accompanied by a sensation of pleasure;” like لَوْعَةٌ law3ah
and لاعِجٌ laa3ij; the former of which is “ardour of love;” and the latter, “ardent love:”
then جَوىً jawaa, “inward love;” and “violence of amorous desire,” or “of grief, or sorrow:”
then تَتَيُّمٌ tatayyum, “a state of enslavement by love:”
then تَبْلٌ tabl, “lovesickness;”
then وَلَهٌ walah, “distraction, or loss of reason, in love:”
and then هُيَامٌ huyaam, “a state of wandering about at random in consequence of overpowering love.”
Taken from Hidayahonline forums
Arabic Proverbs
1. إن العلم عزيز؛ إذا أعطيته كلك أعطاك
بعضه و إذا أعطيته بعضك لم يعطيك شيئاً
بعضه و إذا أعطيته بعضك لم يعطيك شيئاً
Truly knowledge is honourable. If you give it all of your efforts, it will grant you some of itself, and if you give it some of your efforts, it will grant you nothing.
2. على قد لحافك مد رجليك
Only extend your feet as much as your blanket permits (ie only spend within your means)
3. القرد في عين أمه غزال
A monkey is a gazelle in its mothers eyes.
4. الناس على دين ملوكهم
“People are upon the religion of their Kings”.
5. سيد القوم خادمهم
The Master of the people is the one who serves them.
6. إذا كان صاحبك عسل لا تلحسه كله
If your friend is honey, don’t lick him all.
7. خيرها بغيرها
A Better one, in another one. (Better “luck” next time!)
8. الشكوى سلاح الضعفاء
Complaints are the weapons of the weak.
9. اتعب جسمك ولا تتعب عقلك
Tire out your body, but not your mind
10. قلوبهم معك و سيوفهم عليك
Their hearts are with you, but their swords are against you. (It’s a way of saying crocodile tears…or insincere sympathy.)
11. الضحك بلا سبب من قلة الأدب
Laughter without reason, is a lack of manners.
12. اللي فات مات
What is past is dead i.e., Let bygones be bygones
13. اسأل مجرب ولا تسأل حكيم
Ask one who has experience rather than a physiciani.e., Experience without learning is better than learning without experience
14. عدم الجواب جواب
No answer is an answer (’silence speaks volumes’)
15. حلم القطط كله فيران
Cats’ dreams are all of mice (i.e. ‘to have a one track mind’)
16. إللي حبه ربه فرجاه ملكه
He whose Lord loves him, is shown His Dominion.
17. إذا حسنت سيرك لا تخاف غيرك
If you act well, do not fear others.
18. الجزاء من جنس العمل
The reward is from the nature of the action (i.e. you reap what you sow).
19. قل لي من تعاشر و اقل لك من انت
Tell me who you accompany and I will tell you who you are
20. لا تهرف بما لا تعرف
Do not extol that which you do not know
21. ضربني وبكى وسبقني واشتكى
He struck me, then cried; and outpaced me and complained.
22.المرء يعرف باقرانه
A man is known by the company he keeps
23.الرجل الجوعان رجل غضبان
The hungry man is an angry man
24.العلم القليل شيء خطير
A little learning is a dangerous thing
25.ما يكسب بسهولة يضيع بسهولة
Easy comes, easy goes
26. الحب اعمى
Love is blind
27.المعرفة قوة
Knowledge is power
The Status of the Arabic Language in Islam
The Noble Qur’an: Ad-Dukhân 44:58 Certainly, We have made this (Qur’ân) easy in your tongue, in order that they may remember.
By: Shaykhul-Islaam Taqiyyud-Deen Ibn Taymiyyah (d.728H)
As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islaam and the language of the Qur‘aan, so that this becomes a habit in the land, with one’s family and household members, with one’s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.
Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in ’Iraaq and Khurasaan, where the people spoke Persian, and North Africa (al-Maghrib) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and all the people, Muslim and kaafir alike, spoke Arabic. Such was also the case in Khurasaan in the past, then they became lax with regard to the language and got used to speaking Farsee until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is disliked.
The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islaam and its people will prevail. This will make it easier for the people of Islaam to understand the Qur‘aan and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.
Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Companions and the Taabi’een. Being like them improves one’s thinking, religious commitment and behaviour.
Moreover, the Arabic language itself is part of Islaam, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur‘aan and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.
There are things which are obligatory on all individuals (fard ’ayn), and others which are obligatory on the community or Ummah (fard kifaayah, i.e., if some people fulfill them the rest are relieved of the obligation).
This is the meaning of the report narrated by Aboo Bakr Ibn Abee Shaybah who said: ’Eesa Ibn Yoonus told us from Thawr from ’Umar Ibn Yazeed that ’Umar wrote to Aboo Moosa al-Ash’aree () and said: “Learn the Sunnah and learn Arabic; learn the Qur‘aan in Arabic for it is Arabic.”
According to another hadeeth narrated from ’Umar (), he said: “Learn Arabic for it is part of your Religion, and learn how the estate of the deceased should be divided (faraa‘id) for these are part of your Religion.”
This command of ’Umar, to learn Arabic and the Sharee’ah combines the things that are needed, for Religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islaam, and understanding the Sunnah is the way to understand the actions of Islaam…” [1]
The Golden Advice Regarding The Proper Manner of Learning the Arabic Language
النصيحة الذهبية في كيفية تعلم اللغة العربية
an-nasehah adh-dhahabiyyah fee kayfiyati ta’lumil-lughatil-arabiyyah
Orignal article By Abu Umar al-Jurjani (NB this piece has been edited & modified)
All praise is for Allah. We praise him and seek his assistance. May the salah and salam be upon the messenger of Allah and all those who follow the prophetic path until the last day. Amma ba’d: Many brothers have asked me about learning the Arabic language and the best way to arrive at an understanding of the qur’an and sunnah. In response to these brothers I put this small essay together. May Allah grant us ikhlaas and sucsess in our efforts. Some of the salaf used to say, “man dakhala fil ilm jumlatan, kharaja minhu jumlatan.” “Whoever entered into knowledge all at once, it shall leave him all at once.” It is binding upon the student of any subject to gain an understanding and basic conception of what exactly he/she is studying. In Arabic this is called ‘tasawwur’. The lack of a proper ‘tasawwur’ concerning the method of learning Arabic is perhaps the biggest problem facing those that attempt to learn Arabic in the west. One simply has to look at the many numerous books on the Arabic language that are currently on the market in the west. With all of these books available, it would seem like everyone in the Muslim community would know Arabic by now but that is not the case. The reason for this lack of learning despite the presence of many decent books is built upon my previous statement about the lack of ‘tasawwur’. As for those who have no desire to learn Arabic or only claim that they want to learn while expending no efforts in that path I ask allah to give them tawfeeq and desire to understand the language of the qur’an and sunnah.
All praise is for Allah. We praise him and seek his assistance. May the salah and salam be upon the messenger of Allah and all those who follow the prophetic path until the last day. Amma ba’d: Many brothers have asked me about learning the Arabic language and the best way to arrive at an understanding of the qur’an and sunnah. In response to these brothers I put this small essay together. May Allah grant us ikhlaas and sucsess in our efforts. Some of the salaf used to say, “man dakhala fil ilm jumlatan, kharaja minhu jumlatan.” “Whoever entered into knowledge all at once, it shall leave him all at once.” It is binding upon the student of any subject to gain an understanding and basic conception of what exactly he/she is studying. In Arabic this is called ‘tasawwur’. The lack of a proper ‘tasawwur’ concerning the method of learning Arabic is perhaps the biggest problem facing those that attempt to learn Arabic in the west. One simply has to look at the many numerous books on the Arabic language that are currently on the market in the west. With all of these books available, it would seem like everyone in the Muslim community would know Arabic by now but that is not the case. The reason for this lack of learning despite the presence of many decent books is built upon my previous statement about the lack of ‘tasawwur’. As for those who have no desire to learn Arabic or only claim that they want to learn while expending no efforts in that path I ask allah to give them tawfeeq and desire to understand the language of the qur’an and sunnah.
What is the Arabic language?
a) The Arabic language is a Semitic language that is primarily based upon three letter root words. For example we say ‘madh’hab’, this word comes from the root- dhaal-haa’-baa’. This word is derived from the root verb dha’haba. It is expected that those reading this already know this.
b) The Arabic language is composed of different sciences. When someone learns Arabic he/she must understand that he is in fact learning three sciences. Realizing this separation between the various sciences assist the student of Arabic in grasping the language. With this he will know where the language begins and where it ends. It is indeed unfortunate that most modern books of Arabic language instruction fail to even mention this. See what I mean when I spoke about the lack of ‘tasawwur’?
The sciences of Arabic are in fact twelve in number. However the sciences that are the most important for the understanding of the qur’an and sunnah are three:
I. Nahw: It is most often translated as ‘grammar’. Nahw is a study of the language and the various rules governing the words as they appear in a sentence. For example I will now mention to you three sentences and discuss the difference between them please pay close attention.
1. ‘la tashrubil-laban wa ta’kulu as-samak’
2. ‘la tashrubil-laban wa ta’kulis-samak’
3. ‘la tashrubil-laban wa ta’kula as-samak’
What is the difference between these three in meaning? The difference between them is in the ending of the verb ‘ta’kul’ which means to eat. In the first sentence ‘ta’kul’ ends with a dummah. In the second sentence the verb ‘ta’kul ends with a sukuun. In the third sentence however, the last letter of ‘ta’kul’ ends with a fathah.
The difference occurs because of the different usages for the ‘waw’. In the first sentence the ‘waw’ is the ‘waw’ signifying a separation. It means, “Do not drink the milk (but no problem) and your eating fish. In the second sentence the ‘waw’ is the ‘waw’ of joining. The sentence means, “do not drink the milk or eat the fish.” In the third sentence the ‘waw’ signifies a unity of action (ma’aiyah). This sentence means, “do not drink the milk and eat the fish at the same time.”
All of these changes in meaning took place due to the type of ‘waw’ used. The changes were not only in the actual structure of the harakaat in the words, but also in the meaning of the sentences.
II. Sarf: It is often translated as ‘morphology’. The actual meaning of sarf is “the metamorphosing or changing of the ‘asl (base/root word) to many different examples so as to achieve meanings that could not otherwise be achieved” The science of sarf is mostly relegated to verbs and that which derives from them. This change is done to stretch the meaning and to also make pronunciation easy upon the toque.
An example of changing the meaning through sarf is manipulating the verb ‘nasara’. From ‘nasara’ we may derive the following: Nasara Nas’sara Naasara tanaasara anassara istansara mansar naasir munasar mansoor . All of these words come from one root verb - nasara.
As for making it easy upon the tonque I will provide one example. Let us take the word ‘scale in Arabic. It is called ‘meezaan’. This word comes from the root verb ‘wazana’ which means to weigh. According to a principle of sarf the thing which is used to do this action will sound like ‘mif’aal’. If we were to apply this principle here the item used for the act of weighing would be ‘meewzaan’. Due to the difficulty found in pronouncing that upon the tonque we replace the ‘waw’ with a ‘yaa’ to make it easier. This simplification is broken down into set principles known in sarf. Properly applying principles of sarf can sometimes spell the difference between imaan and kufr. For example Allah said about himself in the Qur’an that he is ‘al-musaawir’-the fashioner. If someone was to pronounce the ‘waw’ with a fathah instead of a kasrah the word would mean ‘al-musaawar’-the fashioned one (the one fashioned by another). Of course the ignorant one making this mistake would be excused but this simply shows you the importance of sarf in the Arabic language.
III. Balaghah: It is a science dealing with the eloquence of the Arabic language and how to convey proper meanings according to the situation. Balaghah also deals with the meanings of words and they take shape in their different usage. Balaghah is essential in fully understanding the I’jaaz (miraculous) nature of the quran. An example of balaghah may be taken from the Qur’an. Allah the most high said in surah al ankabut, “alif laam meem. Do people think that they will be left alone saying,” we believe” and will not be tested with fitnah? Certainly those before them were tested with fitnah-so that Allah may make it known those were truthful and make it known who are the liars.” In this noble ayah Allah said “so that Allah may make it known those who were truthful” in this part of the ayah allah used the past tense verb ‘sadaquu’ which indicates that they were truthful in the past so the test and trial only made apparent that which was already there In the past-truthfulness. Allah then said, “and to make it known those who are liars” in this part of the ayah Allah speaks about those who didn’t pass the test as being liars. Here he used the word’ kaadhibeen’. In the science of balaghah we learn that this descriptive word-or sifah implies an established state of the person who is described with this quality.
Allah spoke about the Jews and how they disbelieved in some of the prophets and some they even killed. This was mentioned in the past tense in surah al baqarah. However when we look at the ayah we see a special rule of balaghah that gives us more meaning that what is found in the English translation. Allah said about them, “fa fareeqan kadh’dhabtum wa fareeqan taq’tuluun.” “So a group of them you denied and a group of them you killed.” Allah spoke about them saying that they denied a group of the prophets. He used the past tense verb kadh’dhabtum. However we find in the end of the ayah he said that some of them they killed by using the PRESENT TENSE verb ‘taq’tuluun’. In the science of balaghah we learn that if a present tense verb is used in a past tense context it then signifies what is called ‘istimraar’ or continuance. Therefore the meaning of this ayah in the context of balaghah is that the jews used to deny and kill the prophets and that they will continue to kill-in this case killing the followers of the prophets way and true path. This is mentioned in tafseer of al aluusee and in tafseer ibn sa’uud.
Learning Arabic-where do I start?
This depends on you. What do you wish to do with your knowledge of Arabic? A boxer will do a workout of a boxer to prepare for a fight. A runner will do a workout that enables him to win his race. If a runner does the workout of a boxer he will not achieve his goal of winning a race. And likewise the boxer who does the workout of a runner will not have the strength to win his fight. So looking at it with this view you must ask yourself, what do I want to do with Arabic? If you wish to read the paper only perhaps the advises listed here will not be a big benefit to you. And likewise the same for the one who only wishes to become a doctor or chemist in an Arabic speaking country. If your reason for learning Arabic is to understand the words of your creator and words of your prophet (saw) and the knowledge that comes from the books and tongues of the ulema then this advice should be of some benefit in sha’ allah.
Listed below are some concepts to ponder upon ·
- You must understand Arabic in Arabic being a self-translator is not the goal.
- There is no ‘one book ‘ that will teach you all of what you need to know of Arabic.
- Non-Arabs have been learning Arabic for over 1,400 years from Africa to Indonesia so it is incorrect to assume that we cant learn as they did in the past.
- The traditional method of learning Arabic is tried and true and we are in no need of new ways to learn the language. That involves complex systems and tests.
- You will not learn Arabic by simply taking one part of the plan. What I mean is that if you learn grammar only you will not know Arabic. And if you learn new vocabulary only you will not really know Arabic. Rather you must take all of it.
Where to begin, that is the question?
The reality is that it is very difficult to learn Arabic in the west without a good teacher, determination, time, Arabs or Arabic speaking brothers to mix with and learn from association. It is my personal opinion that one should begin with a basic lesson in sarf from the book ‘binaa al-afa’aal’. Learning sarf in the beginning is the best thing for non-Arabs. In fact this is way Arabic is still taught in turkey, India, and Pakistan and other non Arab Muslim countries. Learning basic sarf will assist the person in utilizing his dictionary properly, which in this time of learning he will have as his constant companion. (Note: the best dictionary in Arabic to English is Hans wehr without argument) the student should learn the basic verb patterns and basic skills in using the dictionary. After this, he will be ready to learn more and look up words with relative ease.
The student should now learn basic grammar. The best book in this area for beginners is the book ‘al-ajrumiyyah’. It is a small book outlining the fundamentals of grammar that are indispensable in understanding Arabic. There are some brothers that have learned ‘al-ajrumiyyah’ and grasped concepts that the 3rd year college student studying Arabic couldn’t. One should study this book with a good teacher who will make him understand the fundamentals of the book without going into detailed discussions of grammar issues. As we said earlier, learning grammar is not enough, so you must also learn how to pick up words to increase your vocabulary. This part is the most time consuming, sometimes taking years to develop. Here are some practical advises in this regard:
- You must read as much as you can. Start by reading small books on different issues in Arabic. Take a notepad and write the new words down. When you look up a word in the dictionary, underline it with a pencil. If you look up the word again in the future and see that you marked it with your pencil, you must memorize that word, as you will more than likely see it again and again. Don’t write the meanings of the words in English down in your book that you are reading. That is because you only read the meaning and not the actual word in Arabic this way.
- You must also learn through listening. In this way you learn how Arabic is spoken and how certain ideas are conveyed. The best thing is to listen and act as if you understand everything you hear. If you cant find a speaker giving a talk then buy some tapes of the ulema and tulaab ul ilm. Some of the clearest speakers are Shaykh Muhammad al-Uthaymin, shaykh al albani , shaykh Muhammad mukhtar ash-shinqiti, and shaykh Saalih aal ash-shaykh. It is also advisable to listen to tapes of those who are not so clear to gain mastery in listening skills. Some of the best ones for that are shaykh Abdul-Aziz ibn Baz and shaykh Jibreen & Shaykh A’id al-Qarni.
- Listen to the quran attempting to understand.
- Try to understand the Arabic language in Arabic. Don’t be like some people who only wish to translate everything into their own native tongue. This will take time but it is very important and will cause you to understand Arabic as it is.
- Talk as much as you can to those Arabs who will correct you and help you in learning.
The most important thing is to always read. If you don’t read you will not gain mastery over the language. You must read even if you don’t want to. Reading will give you a glimpse into the various sciences of the deen and increase your vocabulary. - In the beginning make your primary focus understanding. Most of us will know more words that we can even think to mention in a conversation with an Arab. The same goes for English.
- In learning Arabic, try to test yourself by gauging your progress.
Level 1/ reading and understanding the book qisas an-nabiyyeen first three months
Level 2/ reading and understanding the book al aqeedah as-saheehah wa ma yudaduha by shaykh bin baz rahimahullah second three-month period
Level 3/ reading and understanding tafseer ibn katheer third three month period.
Level 4/ reading and understanding fath al majeed sharh kitab at-tawheed. Forth three month period.
Level 5/ reading and understanding al-fawa’id by ibn al qayyim. Fifth three month period
Level 6/ reading and understanding hilyah taalibil-ilm by shaykh bakr abu zaid. Sixth three month period. Many may disagree with the books listed in each level but I firmly believe that a person can understand these books (except some vocabulary) after 18 months.
Stay away from English books and lectures. Cutting your ties with them will give you more determination to learn. Advanced study As for an advanced study of Arabic, one must traverse the following path.
- In grammar - Start with the book ‘at-tuhfah as-sanniyyah bi sharhil-muqqadimatil- ajrumiyyah’. This book is perhaps the best explanation of al-ajrumiyyah. After this book, learn the book, ‘ sharh qatr an-nada’ by ibn hishaam. After that if one likes he may study alfiyyah ibn maalik. Another good book to read is ‘jaami’ duroos al arabiyyah’
- In sarf - Start with the book ‘binaa’ al af’aal’. After that, move on to the book, ‘al maqsood’. For more advanced study, learn the poem in sarf entitled, ‘laamiyah al af’aal’by ibn maalik.
- In balaghah - Start with the book ‘al-balaghah al-waadihah’. After that one may study ‘uqood az-zimaam’ by as-suyooti. Perhaps the best books to read after the book of Allah - to gain strength in the language are the books of ibn al qayyim and ibn Rajab al hambali. Don’t rely on any one book to learn Arabic. The madinah books are not enough in my opinion. Take this advice and seek the tawfeeq of Allah, you should see some progress in sha Allah.
Allah knows Best
Dua for the increase of knowledge
رَّبِّ زِدْنِي عِلْمًا
“My Lord! Increase me in knowledge.” (Ta-Ha 20:114)
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Dua of the one who has been exiled from his land
رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ
“My Lord! Save me from the people who are Zâlimûn (polytheists and wrong-doers)!” (Al-Qasas 28:21)
رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ
صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
“My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me.” (Al-Isra 17:80)
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Dua for seeking guidance
اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
“Guide us to the Straight Way.” (Al-Fatihah 1:6)
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Dua for our Parents
رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
“My Lord! Bestow on them Your Mercy as they did bring me up when I was small.” (Al-Isra 17:24)
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Dua of the one who has turned 40 years old
رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ
وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ
لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ
“My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).” (Al-Ahqaf 46:15)
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The Dua of Ibrahim (as)
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا
وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ
الْحِسَابُ
وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ
الْحِسَابُ
“O my Lord! Make me one who performs As-Salât (Iqâmat-as-Salât), and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (Ibrahim 14:40-41)
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Dua for Public Speaking
رَبِّ اشْرَحْ لِي صَدْرِي
وَيَسِّرْ لِي أَمْرِي
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِييَفْقَهُوا قَوْلِي
وَيَسِّرْ لِي أَمْرِي
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِييَفْقَهُوا قَوْلِي
“O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me; And make loose the knot (the defect) from my tongue.” (Ta-Ha 20:25- 27)
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Dua of seeking forgiveness
رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ
تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن
قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ
عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا
عَلَى الْقَوْمِ الْكَافِرِينَ
“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 Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.” (Al-Baqarah 2:286)
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Dua for our Muslim brothers and sisters
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ
الْحِسَابُ
“Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (Ibrahim 14:41)
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ
وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ
رَؤُوفٌ 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.” (Al-Hashr 59:10)
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Dua of Victory
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا
عَلَى الْقَوْمِ الْكَافِرِينَ
عَلَى الْقَوْمِ الْكَافِرِينَ
“Our Lord! Pour forth on us patience, set our feet firm and make us victorious over the disbelieving people.” (Al-Baqarah 2:250)
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Dua asking for us to die as Muslims
وَمَا تَنقِمُ مِنَّا إِلاَّ أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءتْنَا
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
Our Lord! Pour out on us patience, and cause us to die as Muslims.” (Al-A’raf 7:126)
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Dua of forgiveness
لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
“None has the right to be worshipped but You O Allâh, Glorified and Exalted are You. Truly, I have been of the wrong-doers.” (Al-Anbiya 21:87)”
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Placing our trust in Allah
رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
“Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return.” (Al-Mumtahinah 60:4)
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Dua against the Oppressors
رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
“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.” (An-Nisa 4:75)
“Heavenly Cure for a Wounded World”
Speakers: Abu Aaliyah & Brother Ilyas
Venue: Laisterdyke Community Centre Bradford 3
Date: 26th May 2003
Talk 1: Islam: Ancient Truths for a Modern World – Abu Aaliyah
In Surah Baqarah we come across the creation of man. It tells us who we are, why we are and what we are. It explains to us our purpose in life,
Allah azzawajal put us on this earth to look after it,
Venue: Laisterdyke Community Centre Bradford 3
Date: 26th May 2003
Talk 1: Islam: Ancient Truths for a Modern World – Abu Aaliyah
In Surah Baqarah we come across the creation of man. It tells us who we are, why we are and what we are. It explains to us our purpose in life,
يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“O Mankind! Worship your Lord, Who created you and those who were before you so that you may become Al-Muttaqun.” Surah Baqarah 2 : Ayah 21.
Allah azzawajal put us on this earth to look after it,
وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
“And remember when your Lord said to the angels: ‘Verily I am going to place a Khalifah on this earth…’” Surah Baqarah 2 : Ayah 30.
The ayah is referring to Adam alayhi salaam and his progeny. We are custodians / caretakers of Allah azzawajal’s earth.
- There are 6 billion people on this earth and 1.2 billion of them are supposed to be Muslims.
- 1/5 of people live in poverty,
- 1 billion live in starvation.
- We use 75% of the world’s resources in the West.
How thankful are we?
The Ulama say that the Quran transforms us when we read it; it is a cure from evil and sin when it is applied. Just like insulin needs to be used many times a day for a diabetic, the Quran needs to be used many times a day for a Muslim. It cleanses the human heart and is constant medicine for us. The dua for anxiety asks Allah azzawajal to make the Quran the life of my heart and a light of my breast, and a departure for my sorrow and a release for my anxiety.
Adam alayhi salam had a type of knowledge the Angels didn’t have. Asma akulaha. Allah azzawajal taught Adam alayhi salaam the names of things/angels/concepts therefore increased him with ilm.
وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلاَئِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاء هَـؤُلاء إِن كُنتُمْ صَادِقِينَ
“And He taught Adam all the names (of everything)…”
Surah Baqarah 2 : Ayah 31.
This is an important part of insaan, knowledge; this is the distinguishing factor between Angels and humans and increases our makaam above them. The first revelation which was brought to the Prophet Muhammad salalahu alayhi wasalam by the Angel Jibraeel was about knowledge,
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
“Read, in the Name of your Lord who created” (96:1)
This shows us the importance of knowledge and gaining knowledge, it should be our main focus. We need to gain this knowledge/read/learn “in the Name of Allah,” for the sake of Allah azzawajal.
We are here in the west as a minority so we shouldn’t do anything to insult the host community as they also now have rights over us. Traditions are fine as long as they don’t go against the Quran and Sunnah. We don’t have to completely arabise our lives because the Sunnah was for humanity not just an Arab thing.
Talk 2: When the Two Worlds Clash – Brother Ilyas
There’s a battle taking place, which is trying to make us think like the people around us. The Jews and Christians won’t be happy until we follow their ways.
- A time will come which will be bad except the time after will be worse. (Hadith)
- Firstly there will be the rule of the Nabi salalahu alayhi wasalam, then the rafideen, then an unjust rule, then tyranny, and then the return to the rule of the manhaj of the Nabi salalhu alayhi wasalam
- Knowledge will disappear leaving ignorance – people will give fatawas without knowledge
There will be a general increase in dhulm, killing will become widespread and life will become cheap, a battle will take place between eemaan and kufr.
إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be Paradise. They fight in Allah’s cause, so they kill and are killed. It is a promise in truth, which is binding, on Him in the Taurat and the Injeel and the Quran. And who is truer to his covenant than Allah? Then rejoice in the bargain, which you have concluded. That is the supreme success.”Surah At-Tauba 9 : Ayah 111
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be Paradise. They fight in Allah’s cause, so they kill and are killed. It is a promise in truth, which is binding, on Him in the Taurat and the Injeel and the Quran. And who is truer to his covenant than Allah? Then rejoice in the bargain, which you have concluded. That is the supreme success.” Surah At-Tauba 9 : Ayah 111. We give everything in the service of Allah azzawajal – we possess nothing and everything is His. This is a most beneficial agreement for us. Allah azzawajal has given us wealth so that worship can be established thus wealth should correlate with an increase of ibaadah. We are far from fulfilling this; on the contrary the wealth is increasing us in kufr and disobedience to Allah azzawajal, which is a way that we are giving into this battle.
Many Muslims will die as a Jew or a Christian and won’t even realise it. The Jews were given knowledge and rejected it and are cursed by Allah azzawajal as they distorted their religion. The Christians act without any knowledge at all. Some Muslims have these characteristics.
We are required to fulfil our agreement with Allah azzawajal. We need to constantly ask for forgiveness. Allah loves tauba as it’s purification for us, it helps develop a relationship between Allah azzawajal and the slave. After a sin has been committed, tauba should be done with haste and good deeds should be done to make up for our bad deeds. Fasting makes us the master and controller of our nafs and desires. Salah will be the first thing to be weighed; if a prayer is missed you are in a state of kufr. Salah is the basis of the individual’s purification.
Enjoining the good and forbidding evil – Ibn Taymiyyah and some companions passed by some tartars who were drinking alcohol. The companions rebuked the tartars for this act and Ibn Taymiyyah rebuked them for rebuking the tartars and said, “Alcohol diverts a believer from his worship but diverts them from killing and tyranny.”
People have always existed who have wanted to destroy Allah’s word and try to attack the weaknesses but Allah azzawajal makes us stronger with each attack if indeed we are the believers.
1. A time which will be bad except the time after will be worse – there will be a general degeneration of the condition of mankind. At the end of time all that will be left will be the kalimah, which people will say because their forefathers used to say it. Ignorance will remain and the winds will have taken the souls of the believers.
We see ignorance amongst many people now who don’t know the requirements of the kalimah. There was a rapid increase in knowledge in the 23 years of the prophet salalhu alayhi wasalam and then a degeneration of knowledge will occur until the day of judgement.
Story – A people lived in a valley where a Messenger has arisen. The valley is in need of rain so the messenger makes dua for this rain. A stream comes down for these people and the people become physically and mentally strong and their characters become strong due to the purity of the water. The source of this strength was the pure stream. They wash themselves, give their children the water and protect it from pollution. This occurred for a generation until the people became complacent and forgot the source of this strength that they had and began to pollute the water with filth. The people still use the water as before ignoring the pollution. Disease then spread amongst the people and they became weak. The enemies in the next valley used to be jealous of their strength. During this weakness they came and humiliated them and took what they could.
3 types of people arose from the valley:
1) Lets fight the people who have invaded us but they were weak and were destroyed by the enemy
2) Lets make a treaty and find a solution, so they sat with them and worked out terms based upon materialistic values which mostly benefited the enemy
3) Lets go back to the source which was the purity of the water – they recognised that their strength was the purification of the water
This is a similitude of the Muslims today, we have had the Quran and the Sunnah which, is pure which made us strong in character, and made us strong physically and mentally with its teachings. We then forgot the source of our strength and polluted and added to the religion by polluting it with bidahs. The enemy who were always jealous of our strength then attacked us when we became weak and 3 groups of people arose/are arising:
1) Muslims who try to fight the enemy when they haven’t been back to the purity of the source that made us strong
2) Muslims who want to establish a treaty with the enemy which is on materialistic values which will mostly benefit the enemy and will only benefit the Muslims in the dunya
3) The Muslims who alhumdulilah recognise that the source of our strength was the Quran and Sunnah and the purity of it without the bidahs / pollution and have gone back to it / are going back to it inshaAllah
Monday, 30 April 2007
The Four Principles
THE FOUR PRINCIPLES
A talk presented by Ilmquest.org
CD 1
Tawheed Vs Shirk
Covers:
1. The Perfection of Tawheed
2. That which negates Tawheed
3. How to avoid that which negates Tawheed
1. The Perfection of Tawheed
Our Purpose in Life
Adh-Dhariyaat [51:56] “I have only created Jinns and men, except for my worship.”
The vast majority of kufaar have no clue as to why we are on this earth. In this ayah Allah has made our purpose clear to us.
To worship Allah alone and give him His rights is the essence of Tawheed. Islam is a religion, which fulfils the rights of everyone and everything. The greatest right is the right of Allah, that He should be worshipped alone, without partners.
Hadith of Muadh ibn Jabal
He was with the Prophet who said, “Do you know the right of Allah on His slaves?”
Mu’adh replied, “Allah and his Messenger know best.”
The Prophet said, “Allah’s rights on His slaves is that He should be worshipped alone without any partners.”
He then asked Mu’adh, “Do you know the right of His slaves upon Allah?”
Mu’adh replied, “Allah and His Messenger knows best”
The Prophet said, “The right of His slaves upon Allah, is that as long as they don’t worship anyone except Allah then they shall not be punished.”
Allah has not made this Deen difficult; as long as we fulfil the rights of Allah then we won’t be punished.
Defining Tawheed
The scholar As-Safarayni (d.1188 hijri) in his famous book aqeedatus-safaryniyyah defined Tawheed as, "...the singlification of the worshipped in his worship, as well as having the beliefs that He is one and alone in His essence, attributes and His actions." This is the essence of Islam.
This is the whole purpose we were created for, the whole purpose of the messengers and the guidance.
To understand Tawheed we must know its opposite:
2. That Which Negates Tawheed
Defining Shirk
Linguistically “Shaarik” is someone who you associate with.
Ar-Raghib al Asbahaniy was a great linguist of the ummah and he explained different terminologies from the Qur’an in his book Mufradaat al Quraan al Kareem he defines shirk as affirming partners with Allah.
Another scholar Ash-Shawkani (d.1255 hijri) defined shirk as “making du'a to other than Allah in matters in which Allah alone should be asked. To believe a certain object has powers only Allah has and intending to do an act to please other than Allah.”
Shirk in the Quran
First Commandment Allah gave in the Quran
Surah Baqarah [2:21] Allah says, "Oh mankind! Worship your Lord, the one who created you and those before you, in hope that you may attain Taqwa…”
Our first commandment is to worship Allah in order to attain a closeness to Allah.
Surah Baqarah [2:22] Allah ends by prohibiting us from something:
The prohibition - "...so do not set up rivals with Allah while you have knowledge.”
The setting up of rivals with Allah is to worship other than Him and thus committing shirk. The first prohibition is warning us against this.
Shirk in the Sunnah
Narrated by Ibn Mas’ud telling us how the Prophet defined shirk:
The Prophet asked, “Do you know what is the greatest sin?”
Ibn Mas’ud said, “Allah and His Messenger know best”
So the Prophet said, “It is that you create a rival or an associate with Allah while you know it is He that created you” [Bukhari and Muslim]
Origin of Shirk
The first man was Adam upon Tawheed and he remained upon Tawheed.
Adam was the first Nabi and Nuh was the first Rasool. A lot of iktilaaf has occurred as to what are the definitions of Nabi and a Rasool.
Shaykh al Islaam ibn Taymiyyah defines them in his Majmoo al Fatawa:
A Nabi - a messenger sent without a code of law and his people don’t rebel against him.
A Rasool - someone whom Allah has chosen out of his slaves and is granted a code of law and his people rebel against him.
“Between Adam and Nuh there was 10 generations and within these generations they did not cease to remain upon Tawheed until the time an event happened and between these ten generations there were five specific men who were known for their nobility generosity and their righteousness which Allah mentions in the Quran. ‘Wad, suwaa, yagooth, yaooq, nasara.’” [Ibn Abbaas mentions in the Mustadrak of alHakim with an authentic chain of narration]
Surah Nuh [71:23] "And they have said (to each other), 'Abandon not your gods: Abandon neither Wadd nor Suwa', neither Yaguth nor Ya'uq, nor Nasr'”
Mentioned in the books of Tafseer by ibn Mardawa is another narration by Muhammad ibn Ka’ab al kurdi stating that these five people were righteous people and when they passed away Shaytaan came to the community and whispered to them, “do you want to remember them or forget them?”
Shaytaan said, “I’m going to carve out these statues and put them in the place for prayer.” The people said objected saying “do not place them in front of us because its shirk, place them behind us.” The people became happy that they could remember these five righteous people.
One thing the people didn’t realise was as time went on knowledge decreased and Shaytaan made them forget why the idols were created and the latter generations took these idols and worshipped them along with Allah. This is the first time we saw shirk. That was ten generations after Adam.
3. How to Avoid that Which Negates Tawheed
The Dangers of Shirk
Why do we fear Shirk so much?
Surah Nahl [16:36] "And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods…”
What are the Dangers of Shirk?
1. It is the only sin that Allah does not forgive
Allah is the Most Merciful and Allah forgives everything and every sin. The Prophet said “even if the sins of bani Adam reached the extent of the foam of the sea Allah would forgive it with His mercy.” Allah wants to forgive and loves to forgive but will not forgive shirk.
Surah Nisa [4:48 and 116]“Indeed with assurity Allah does not forgive that He should be associated with and he forgives anything lower than that to whom he wills.”
This is the first danger of shirk, he will forgive the act of zina, stealing, lying, but wont forgive the act of associating partners with him.
There is much wisdom behind this danger,
It makes you realise that
Allah is the one who:
o Created you
o Sustained you
o Facilitated the rain
o And has blessed you with so many other bounties
Yet after Him doing all this for you, you direct all praise and thanks to other than Him. This does not logically or Islamically make sense. When this right is denied Allah takes the chance of forgiveness away from His slave.
The next danger is a consequence of Allah not forgiving us.
2. The one who commits shirk and dies upon it Allah has forbidden Jannah for him.
Surah Ma’ida [5:72] "Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.” We seek refuge from this.
3. Shirk nullifies and destroys all of a persons good deeds.
Surah az-Zumar [39:65] "Indeed it has been revealed to you and to those before you, If thou were to join (gods with Allah), truly fruitless will be thy work (in life), and you will surely be in the ranks of those who lose (all spiritual good).”
a. This ayah was designated to the Prophet even though he wasn’t able to fall into shirk thus it was a warning for him and to those who follow his way.
b. A second point to understand from this ayah is that if his deeds can become null and void then how about those people like ourselves who are not close to him in deeds and actions. We should be afraid and stay away from shirk.
c. A third point, you shall be from the losers, not only in the Dunya but the greatest of losers in the Akhirah. All the mushrikoon shall be in the hellfire.
4. If a person were to die upon shirk then it becomes impermissible to seek forgiveness for such a person.
Surah Tawbah [9:113] "It is not befitting for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire. "
The consequences for the one who commits shirk are:
o His destination is the hellfire
o His actions are null and void
o Allah won’t forgive him
o A Muslim cant make dua for his forgiveness
o He has left the fold of Islam thus
§ We can’t inherit from him
§ We can’t pray the Janazah upon this person
o Allah describes those people who commit shirk as being najis, dirty and despicable. Surah Tawbah [9:28] "O you who believe! The idolaters are nothing but unclean…”
Allah is at-Tayyib and the believer never becomes najis so the one who commits Shirk becomes the exact opposite.
Allah and His Messenger gave an extreme warning to stay away from shirk
The Prophet said “Do not commit shirk with Allah even if you are cut into pieces and are burnt.” [Ibn Majah]
Story of Ammaar ibn Yasir
The Quraysh captured Ammar and threatened to kill him. “Unless you abandon the deen and curse Allah’s messenger we shall kill you.”
So Ammar being the companion and a noble person and human at the same time feared death and cursed Allah’s Messenger, which is an immediate act of Kufr.
So Ammaar went to the Messenger and mentioned this to him and the Prophet said “Ya Ammaar what did you feel in your heart after you made this statement, did your heart fill with disbelief?”
Ammaar said, “Eemaan never ceased from my heart”
Allah’s messenger excused him and there was no blame upon him. So we can do this to protect our lives with the condition that Eemaan remains in our hearts.
However is it preferred that the person remains patient like Bilaal who kept saying, “Allah is One” while being persecuted and tortured. He didn’t commit shirk in his actions or in his belief, and Allah allowed his release at the hands of the Quraysh.
Importance of Knowing Shirk
We know the nobility of a science through the benefit it can grant us. The same thing applies to shirk.
The benefits it grants us are the exact opposites of the dangers of shirk as stated above:
· Allowing us to fulfil rights of Allah by avoiding it
· To go to Jannah
· Our deeds remain valid by avoiding it
The caller to Allah becomes the most noble of people as he calls to Allah and calls to paradise. The alim cures the diseases of shirk like the doctor who cures health problems and earns respect this way.
We are told in the Quran that the path of the sinners is clear to us.
Surah Anam [6:55] “...and this is how we clarify the signs, so that the path of the sinners is clear for the believers.”
Why does Allah want the path of the criminals/sinners to be clear to the believers? This is so that we may avoid it.
Hudayfah ibn al Yamaan – said “the companions would ask the Prophet about the good but I used to ask him about the evil because I feared I would fall into it.”
There is a famous poem in Arabic, which says, “I knew evil, not for the sake of evil, but rather I learnt evil for the sake of avoiding it. He who could not distinguish good from evil shall fall into it."
Allah taught us about shirk so that we may avoid it. This was just a brief introduction on this topic.
We are going to be going through a short treatise called:
Al-Qawa'id al-Arba’a
Written by Muhammad ibn Abdul Wahab.
What we’re going to take –
1. His biography
2. What is the position of a Muslim pertaining to such personalities?
3. The text
Linguistically Qawaa’id is the Plural of Qaa’idah, which means something, which is built upon like a foundation or a pillar, or something, which is expanded upon. Arba’a of course means the number four. Thus Al-Qawaa’id al-Arba’a refers to the four principles.
The Shaykh after analysing the text from the Quran and Sunnah is talking specifically about The Four Principles of Shirk.
The Shaykh after analysing the text from the Quran and Sunnah is talking specifically about The Four Principles of Shirk.
1. Biography of Muhammad ibn Abdul Wahab
Family Lineage
· Abu al-Husayn was his kunya
· His full name was Muhammad ibn Abd al-wahahab ibn Sulayman ibn Ali ibn Musharrif
· He was from the tribe of Tamim so he was given the title at-Tamimi.
· Born in the city of Uyaynah
· Born in year 1115 AH (1704 CE)
· He’s from a family of scholars and learned people
· His father was a famous scholar and then became a legal judge of that area.
· His grandfather – Sulaymaan ibn Ali was a well known scholar too
· He was raised in a house of knowledge
· His uncle Ibrahim ibn Sulayman was a scholar also
His Achievements and His Seeking of Knowledge
· Memorised the Quran by the age of 10
· Studied with a few scholars in the area
· Travelled to Madina and Iraq
· In Madina he met a famous Indian scholar Muhammad Hayat al-Sindi (d. 1165)– renowned Hadith scholar
· He spent time with Abdullaah ibn Saalim al-Basri (d. 1134) and Abdullah ibn Sayf
His Students
· His sons were Husain, Ali, Abdullaah and Ibraheem and his grandson was Abd al-Rahman ibn Hasan
· Kitaab at-Tawheed was given a sharh, which was written by his grandson and called Fath al Majid
His Works
Aqeedah
· Kitab al-Tawhid – covers the belief of a Muslim
· Usul al thalaatha – The Three Fundemental Principles – he tried to address the 3 questions a person will be asked in the grave
· Al-Qawaaid al Arba’a – The Four Principles of Shirk
· Kashf al-Shubuhaat – Clarifications of the Doubts. He covers twelve arguments the Mushrikeen use to justify their actions.
· Mukhtasir as-Seerah- book of Seerah which has also been translated into English language
· Abridgment of Fath al-Bari
· Mukhtasir Za’ad al Ma’ad – originally written by Ibn al Qayyim – available in Arabic in 6 volumes – presents a view on the Prophet you can’t get in the English language
· Adab al-Mashy ila al-Salat - book on Fiqh on the etiquettes of walking to Salah and also covers Taharah
Family Lineage
· Abu al-Husayn was his kunya
· His full name was Muhammad ibn Abd al-wahahab ibn Sulayman ibn Ali ibn Musharrif
· He was from the tribe of Tamim so he was given the title at-Tamimi.
· Born in the city of Uyaynah
· Born in year 1115 AH (1704 CE)
· He’s from a family of scholars and learned people
· His father was a famous scholar and then became a legal judge of that area.
· His grandfather – Sulaymaan ibn Ali was a well known scholar too
· He was raised in a house of knowledge
· His uncle Ibrahim ibn Sulayman was a scholar also
His Achievements and His Seeking of Knowledge
· Memorised the Quran by the age of 10
· Studied with a few scholars in the area
· Travelled to Madina and Iraq
· In Madina he met a famous Indian scholar Muhammad Hayat al-Sindi (d. 1165)– renowned Hadith scholar
· He spent time with Abdullaah ibn Saalim al-Basri (d. 1134) and Abdullah ibn Sayf
His Students
· His sons were Husain, Ali, Abdullaah and Ibraheem and his grandson was Abd al-Rahman ibn Hasan
· Kitaab at-Tawheed was given a sharh, which was written by his grandson and called Fath al Majid
His Works
Aqeedah
· Kitab al-Tawhid – covers the belief of a Muslim
· Usul al thalaatha – The Three Fundemental Principles – he tried to address the 3 questions a person will be asked in the grave
· Al-Qawaaid al Arba’a – The Four Principles of Shirk
· Kashf al-Shubuhaat – Clarifications of the Doubts. He covers twelve arguments the Mushrikeen use to justify their actions.
· Mukhtasir as-Seerah- book of Seerah which has also been translated into English language
· Abridgment of Fath al-Bari
· Mukhtasir Za’ad al Ma’ad – originally written by Ibn al Qayyim – available in Arabic in 6 volumes – presents a view on the Prophet you can’t get in the English language
· Adab al-Mashy ila al-Salat - book on Fiqh on the etiquettes of walking to Salah and also covers Taharah
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2. What is the Position of a Muslim pertaining to such Personalities
He is a personality who has reached a high level of fame. Some hate him to a great extent and some love him just as much. How are we to judge such personalities? We must take the following points into consideration:
1. We submit ourselves to the Quran and Sunnah first and foremost and that is our guidance and likewise for evil so we follow those who call to the Quran and Sunnah, we don’t look at what people say about him. We study his works and his actions.
2. As human beings we all tend to make mistakes and its how you deal with your mistakes which makes you reputable or not. So the person who makes a mistake is reprehended and advised. If he submits himself to this correctness it is good whereas if he rejects this naseeha or reminder after he has made a mistake then this is a person who is arrogant and rejects the truth.
He died in the year 1206 AH (1793 CE) thus lived to be 91. May Allah have mercy upon him and forgive him for his shortcomings. Bi’idhnillaah.
2. What is the Position of a Muslim pertaining to such Personalities
He is a personality who has reached a high level of fame. Some hate him to a great extent and some love him just as much. How are we to judge such personalities? We must take the following points into consideration:
1. We submit ourselves to the Quran and Sunnah first and foremost and that is our guidance and likewise for evil so we follow those who call to the Quran and Sunnah, we don’t look at what people say about him. We study his works and his actions.
2. As human beings we all tend to make mistakes and its how you deal with your mistakes which makes you reputable or not. So the person who makes a mistake is reprehended and advised. If he submits himself to this correctness it is good whereas if he rejects this naseeha or reminder after he has made a mistake then this is a person who is arrogant and rejects the truth.
He died in the year 1206 AH (1793 CE) thus lived to be 91. May Allah have mercy upon him and forgive him for his shortcomings. Bi’idhnillaah.
3. The Text of al-Qawaa’id al-Arba’a
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter and He makes you blessed wherever you are and he makes you from those people that when they are given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter and He makes you blessed wherever you are and he makes you from those people that when they are given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
He starts off with Bismillaahir-Rahmaanir-Raheem which is the first ayah in the Quran thus he followed the example of Allah by making it the first sentence in his book.
The Prophet would also do this when he wrote letters to the emperors calling them to Islam. “Bismillaahir-Rahmaanir-Raheem from Muhammad Abdullaahi wa Rasoolu to Heraculious leader of the Romans.” [In a letter recorder by Imam Bukhari in his Sahih]
If you go back in time when Suleymaan wrote to the Queen of Sheba, Allah mentions in Surah Naml that he starts off with Bismillaahir-Rahmaanir-Raheem. This was also the methodology of the Prophets before.
What does this term mean?
Linguistically - Bismillaah means in the Name of Allah.
By mentioning Allah’s name we seek blessing. There’s a hidden meaning (taqdeer) in relation to what you’re doing. You don’t have to state, “In the name of Allah I’m about to eat, or walk.” It is known you’re seeking blessing in whatever you’re going to do after you have said it.
Three names of Allah are mentioned –
· Allah
· ar-Rahmaan
· ar-Raheem
The name Allah can be broken down although there is a difference of opinion.
The great linguist As-Sibawayh mentions that Allah is a composition of Al and illah. Al is like “The” it’s the definite article in the Arabic language and illah is something or someone who is worshipped. Therefore it is “the Only One who is worshipped.”
Ibn Katheer mentions in his Tafseer that Allah is the Ism al atham - the name by which when He is called by it, He does not reject the dua of the supplicator. Others say it is "Hayyul-Qayyum”.
The Prophet would also do this when he wrote letters to the emperors calling them to Islam. “Bismillaahir-Rahmaanir-Raheem from Muhammad Abdullaahi wa Rasoolu to Heraculious leader of the Romans.” [In a letter recorder by Imam Bukhari in his Sahih]
If you go back in time when Suleymaan wrote to the Queen of Sheba, Allah mentions in Surah Naml that he starts off with Bismillaahir-Rahmaanir-Raheem. This was also the methodology of the Prophets before.
What does this term mean?
Linguistically - Bismillaah means in the Name of Allah.
By mentioning Allah’s name we seek blessing. There’s a hidden meaning (taqdeer) in relation to what you’re doing. You don’t have to state, “In the name of Allah I’m about to eat, or walk.” It is known you’re seeking blessing in whatever you’re going to do after you have said it.
Three names of Allah are mentioned –
· Allah
· ar-Rahmaan
· ar-Raheem
The name Allah can be broken down although there is a difference of opinion.
The great linguist As-Sibawayh mentions that Allah is a composition of Al and illah. Al is like “The” it’s the definite article in the Arabic language and illah is something or someone who is worshipped. Therefore it is “the Only One who is worshipped.”
Ibn Katheer mentions in his Tafseer that Allah is the Ism al atham - the name by which when He is called by it, He does not reject the dua of the supplicator. Others say it is "Hayyul-Qayyum”.
Rahmaan and Raheem are derivatives from the attribute of mercy, which is Rahmah.
Ar-Rahmaan is given to someone who is all Merciful and shows exaggeration in his mercy. It can only be used for Allah and for none of the creation. This type of Mercy is in the general sense. It can be mercy to Muslims and non-Muslims such as being the rain giver to all, giving us food and so forth.
The Prophet said, “Allah has 100 mercies of which he sent one upon the earth in which we care about one another and are merciful to one another.” So this allows us to be merciful to one another.
Ar-Raheem is not as expressive as ar-Rahman. Ar’Raheem is only specific to the believers in the dunya and the akhirah due to their Eemaan.
Ar-Rahmaan is given to someone who is all Merciful and shows exaggeration in his mercy. It can only be used for Allah and for none of the creation. This type of Mercy is in the general sense. It can be mercy to Muslims and non-Muslims such as being the rain giver to all, giving us food and so forth.
The Prophet said, “Allah has 100 mercies of which he sent one upon the earth in which we care about one another and are merciful to one another.” So this allows us to be merciful to one another.
Ar-Raheem is not as expressive as ar-Rahman. Ar’Raheem is only specific to the believers in the dunya and the akhirah due to their Eemaan.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter.
Surah Taha [20:5] – “The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).”
The throne is the creation of Allah that which He is above. He praises Allah as Allah praises himself “Rabbil arshil adtheem.”
The throne is the creation of Allah that which He is above. He praises Allah as Allah praises himself “Rabbil arshil adtheem.”
that He be your protector in this world and in the hereafter.
This means that Allah loves you so He grants you special treatment and takes care of your needs and necessities that you may have.
Surah Baqarah [2:256] “Allah is the protector of those who believe. He takes them out of darkness into light.”
This is what it means to be a wali, a supporter, and a protector. Taking them out of hardship and struggles and bringing them into peace and tranquillity.
We see a mutual concern the Shaykh has for his students. We should always be kind and merciful to our students. Constantly make dua for them. This is from the etiquettes of the caller to Islam. He remembers himself and the people he is calling to in his most sincere supplications.
Surah Baqarah [2:256] “Allah is the protector of those who believe. He takes them out of darkness into light.”
This is what it means to be a wali, a supporter, and a protector. Taking them out of hardship and struggles and bringing them into peace and tranquillity.
We see a mutual concern the Shaykh has for his students. We should always be kind and merciful to our students. Constantly make dua for them. This is from the etiquettes of the caller to Islam. He remembers himself and the people he is calling to in his most sincere supplications.
and He makes you blessed wherever you are and he makes you from those people that when they’re given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
He was affected greatly by the books of Ibn al Qayim and Ibn Taymiyyah. This exact line was taken from Ibn al Qayim's Wabil as Sayyib (Book of Sayings), so as to imitate the scholar in his goodness he makes this particular form of dua for his students.
and He makes you blessed wherever you are
When Allah speaks about Isa in the Quran He states that he was blessed wherever he was. He was blessed in his knowledge, actions and everything about him. The Shaykh makes this dua for us to obtain such a degree of piety and righteousness.
and he makes you from those people that when they’re given are thankful
If a person thanks Allah for his blessings that have been bestowed upon him then Allah increases him in goodness.
Surah Ibraheem [14:7] “And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.”
when they are tested they’re patient
It is from the Sunnahs of Allah that He will test His slaves. Hadith and ayaat are many stating this:
Surah Baqarah, “ Indeed with assurity We shall test you”
Surah Ankaboot [29:2] “does mankind think that he will be left to say I believe and does not expect to be tried?” This is a rhetorical question. We should always expect to be tried. These trials and tribulations are to purify us from our sins and mistakes.
The Prophet said “Indeed when Allah loves a people He tries them so he who becomes pleased and patient in his trial then for him is the Pleasure of Allah and he who becomes displeased with the trial, for him is the anger and wrath of Allah.” (Tirmidhi)
and when they sin they repent
We all commit sins and shall make mistakes as the Prophet said, “All of the children of Adam will make mistakes and are sinful but the best are those who turn to Allah in repentance.”
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem. Worshipping Allah alone sincerely making the religion purely for Him as Allah said “I did not create the Jinn and Mankind except for My worship (Surah adh-dhariyaat)
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem.
“‘alam - Know!” is a commandment which calls for attention and is stating a FACT.
When Allah speaks about Isa in the Quran He states that he was blessed wherever he was. He was blessed in his knowledge, actions and everything about him. The Shaykh makes this dua for us to obtain such a degree of piety and righteousness.
and he makes you from those people that when they’re given are thankful
If a person thanks Allah for his blessings that have been bestowed upon him then Allah increases him in goodness.
Surah Ibraheem [14:7] “And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.”
when they are tested they’re patient
It is from the Sunnahs of Allah that He will test His slaves. Hadith and ayaat are many stating this:
Surah Baqarah, “ Indeed with assurity We shall test you”
Surah Ankaboot [29:2] “does mankind think that he will be left to say I believe and does not expect to be tried?” This is a rhetorical question. We should always expect to be tried. These trials and tribulations are to purify us from our sins and mistakes.
The Prophet said “Indeed when Allah loves a people He tries them so he who becomes pleased and patient in his trial then for him is the Pleasure of Allah and he who becomes displeased with the trial, for him is the anger and wrath of Allah.” (Tirmidhi)
and when they sin they repent
We all commit sins and shall make mistakes as the Prophet said, “All of the children of Adam will make mistakes and are sinful but the best are those who turn to Allah in repentance.”
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem. Worshipping Allah alone sincerely making the religion purely for Him as Allah said “I did not create the Jinn and Mankind except for My worship (Surah adh-dhariyaat)
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem.
“‘alam - Know!” is a commandment which calls for attention and is stating a FACT.
Hanifiyyah linguistically means to lean or to turn, or to go towards. In the Shari’i sense, it is an inclination towards Tawheed.
Surah Imran [3:67] “Ibraheem was not a Jew and not a Christian but rather a Hanif.”
Worshipping Allah alone sincerely making the religion purely for Him
What does it mean to worship Allah?
To be an Abd is to subdue yourself to the commandments to someone who is greater than you.
A shari’i definition of ibaadah was given by Shaykh al Islaam ibn Taymiyyah in his treatise “al ubudiyyah, servitude towards Allah” which states that, “Ibaadah is a comprehensive definition for all of those actions and deeds that are beloved to Allah whether they be in physical action or in statements or whether they be open or hidden.”
This is more of a physical definition.
Ibn Katheer mentions in his Tafseer that, “Ibaadah is the completion and perfection of ones submission and lowliness to Allah as well as complete love for Allah.” This definition is more about the frame of mind one has when worshipping Allah.
All of this needs to be made for Allah alone. This is what we have been commanded with. “I did not create the Jinn and Mankind except for My worship” – specific to creation shows us clearly what our purpose is.
Pre-conditions of Ibaadah
· Sincerely for Allah – Suratul Bayyinah, “They were not ordered except that they should worship Allah sincerely and make the deen alone for Him” clear commandment from Allah to make all of our worship for Him alone.
· We can’t make up actions of Ibaadah on our own according to the texts of the Sunnah of the Prophet.
o “He who performs an action that does not have our approval on it, then this action is rejected.” [Hadith of Aishah can be found in Nawawis’ 40 Hadith].
Surah Mulk [67:2], “that He may test you which of you is best in deeds.”
From the great salaf, Fudayl ibn Eeyad said this ayah is talking about, “those deeds which are done correctly with a sincere intention. If a deed is done sincerely but not correctly it’s not accepted and likewise if a deed is done correctly but not sincerely it is rejected. Only if its done sincerely and correctly it’s accepted and sincerely is when a deed is done solely for the sake of Allah and correctly means to perform it in accordance to the Sunnah of the Prophet”
Surah Imran [3:67] “Ibraheem was not a Jew and not a Christian but rather a Hanif.”
Worshipping Allah alone sincerely making the religion purely for Him
What does it mean to worship Allah?
To be an Abd is to subdue yourself to the commandments to someone who is greater than you.
A shari’i definition of ibaadah was given by Shaykh al Islaam ibn Taymiyyah in his treatise “al ubudiyyah, servitude towards Allah” which states that, “Ibaadah is a comprehensive definition for all of those actions and deeds that are beloved to Allah whether they be in physical action or in statements or whether they be open or hidden.”
This is more of a physical definition.
Ibn Katheer mentions in his Tafseer that, “Ibaadah is the completion and perfection of ones submission and lowliness to Allah as well as complete love for Allah.” This definition is more about the frame of mind one has when worshipping Allah.
All of this needs to be made for Allah alone. This is what we have been commanded with. “I did not create the Jinn and Mankind except for My worship” – specific to creation shows us clearly what our purpose is.
Pre-conditions of Ibaadah
· Sincerely for Allah – Suratul Bayyinah, “They were not ordered except that they should worship Allah sincerely and make the deen alone for Him” clear commandment from Allah to make all of our worship for Him alone.
· We can’t make up actions of Ibaadah on our own according to the texts of the Sunnah of the Prophet.
o “He who performs an action that does not have our approval on it, then this action is rejected.” [Hadith of Aishah can be found in Nawawis’ 40 Hadith].
Surah Mulk [67:2], “that He may test you which of you is best in deeds.”
From the great salaf, Fudayl ibn Eeyad said this ayah is talking about, “those deeds which are done correctly with a sincere intention. If a deed is done sincerely but not correctly it’s not accepted and likewise if a deed is done correctly but not sincerely it is rejected. Only if its done sincerely and correctly it’s accepted and sincerely is when a deed is done solely for the sake of Allah and correctly means to perform it in accordance to the Sunnah of the Prophet”
So when you know that Allah has created you to worship Him then know that worship is not considered worship except with Tawheed just like Salah is not acceptable except with purity. So if Shirk enters into worship it is not accepted just as impurity destroys purity if it is entered into it.
The Shaykh refers to a simple concept we all know of. When we pray we make wudu for salah. If we invalidate it and pray salah it will not be accepted. The same applies to worship without having Tawheed.
Importance of Knowing Shirk
So if you know that when Shirk is mixed with worship the worship is not accepted and destroys the action thus making the person doing this act of Shirk being of those people who are permanently in the hellfire. So if you have come to realise this then know as well that it becomes the most important topic for you to study as well and it is perhaps through this study of yours that Allah will save you from this evil trap of Shirk of which Allah has said about, “indeed Allah does not forgive Shirk but forgives what is less than that to whom He wills” (Surah Nisaa’)
Evils of Shirk – we have already taken in the introduction.
The Shaykh refers to a simple concept we all know of. When we pray we make wudu for salah. If we invalidate it and pray salah it will not be accepted. The same applies to worship without having Tawheed.
Importance of Knowing Shirk
So if you know that when Shirk is mixed with worship the worship is not accepted and destroys the action thus making the person doing this act of Shirk being of those people who are permanently in the hellfire. So if you have come to realise this then know as well that it becomes the most important topic for you to study as well and it is perhaps through this study of yours that Allah will save you from this evil trap of Shirk of which Allah has said about, “indeed Allah does not forgive Shirk but forgives what is less than that to whom He wills” (Surah Nisaa’)
Evils of Shirk – we have already taken in the introduction.
The First Principle of Shirk
The first principle is that you need to know and understand that the disbelievers that the Prophet fought all accepted and agreed that Allah is the one who created and sustained and takes care of the worldly affairs. Even though they agreed to this it didn’t enter them into Islam.
Surah Yunus [10:31] “Say: Who provides for you from the heavens and the earth or controls the hearing and the sight and who brings the living out of the dead and brings the dead out of the living and arranges every matter? And they shall say Allah, then will you not fear Him?”
The first principle is that you need to know and understand that the disbelievers that the Prophet fought all accepted and agreed that Allah is the one who created and sustained and takes care of the worldly affairs. Even though they agreed to this it didn’t enter them into Islam.
Surah Yunus [10:31] “Say: Who provides for you from the heavens and the earth or controls the hearing and the sight and who brings the living out of the dead and brings the dead out of the living and arranges every matter? And they shall say Allah, then will you not fear Him?”
The Quraysh of the past agreed that Allah created and sustained and took care of the worldly affairs but it didn’t enter them into Islam.
Even though they may have believed in Allah in a manner that befits Him they didn’t follow it up with actions. The belief alone is not sufficient but has to be followed up with the Shahadah and the five pillars.
Surah Yusuf [12:106]: “none of them truly believe in Allah except that they are committing shirk.”
A proper belief is to believe in Allah and to believe He is the Only One Worthy of Worship, which we testify to in the Shahadah. If we testify this we MUST follow it up with action, for true belief is coupled with action.
Allah ordered the Prophet to fight the Quraysh because they rejected Islam and became arrogant towards it.
Even though they may have believed in Allah in a manner that befits Him they didn’t follow it up with actions. The belief alone is not sufficient but has to be followed up with the Shahadah and the five pillars.
Surah Yusuf [12:106]: “none of them truly believe in Allah except that they are committing shirk.”
A proper belief is to believe in Allah and to believe He is the Only One Worthy of Worship, which we testify to in the Shahadah. If we testify this we MUST follow it up with action, for true belief is coupled with action.
Allah ordered the Prophet to fight the Quraysh because they rejected Islam and became arrogant towards it.
Surah as-Saffaat [37:35] “If it was mentioned to them there’s no one worthy of worship except Allah then they would become people who were arrogant and would turn away in pride.” This was the state of the Quraysh, they turned away from the worship of Allah even thought they affirmed some of His attributes.
Thus the first principle of Shirk is that just because you affirm something doesn’t mean you have fulfilled your Tawheed. It must be followed by action, if it is not then one fallen into Shirk.
It is not sufficient for a person to affirm Allah’s existence and His perfect nature to be considered a Muslim but has to be followed up by worshipping Allah alone.
The Second Principle of Shirk
The Mushrikeen say, “We do not supplicate to them and turn towards them except to seek nearness and intercession (to Allah).”
After this first principle has been mentioned to them they’ll try to justify their Shirk.
Proof they used to do this Surah az-Zumar [39:3], “and those who take protectors besides Him say ‘ we only worship them that they may bring us near to Allah in position. Indeed Allah will judge between them concerning that which they used to differ and indeed Allah does not guide he who is a liar and a confirmed disbeliever”
And Allah says about intercession: Surah Yunus [10:18] “And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’”
And Allah says about intercession: Surah Yunus [10:18] “And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’”
We see in this ayah the reason the Quraysh gave to the Prophet as to why they commit Shirk and direct their ibaadah to other than Allah. It was because they didn’t consider themselves worthy enough to directly ask of Allah so they had to go through something or someone to gain closeness to Him. In the ayah in Surah Yunus we see that the intercession will be of no benefit for them at all.
As for intercession, there are two types. Shafa’ah al-Manfiyya and Shafa’ah al-Muthbata.
Shafa’ah al-Muthbata – that which is found in the Quran and Sunnah and it is acceptable.
Shafa’ah al-Manfiyya – that which is rejected.
As for Shafa’ah al-Manfiyyah, it is what is asked from other than Allah in an affair that only Allah has power over.
This is what we see from the Quraysh of that time. Thy affirmed that they worshipped other than Allah and Allah is exposing their logic in trying to justify their Shirk. Once you have affirmed this you automatically fall into Shirk even though they’re trying to achieve closeness with Allah. The ends don’t justify the means. Allah exposes this illogical reasoning they had. Some “Muslims” go to the graveyards and ask for the intercession there. Yet they fail to realise the conditions of intercession in front of Allah. Some say that if there were a King, we would never go to him without someone with us or would send a message through someone. We can’t compare Allah to a King for many reasons.
· The comparison between the King and Allah is unjust.
· Allah knows the conditions of His subjects whereas the king may or may not know.
· Allah is able to do all things, He can help and benefit whereas the King can only do so after the permission of Allah
· It is possible the king is just or oppressive whereas Allah is only just.
· A king will be proud and arrogant and want this prestige of people to go through intermediaries whereas Allah wants His slaves to come straight to Him.
Surah Baqarah [2:186] “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”
Revelation of this Ayah was due to the fact that the companions used to ask the Prophet, “Is Allah close to us? Will Allah answer our supplications? Can he hear what we say?”
There’s nothing comparable to Allah, Allah is aS-Sameer al Baseer and Allah is the highest of parables.
The Quraysh of the past understood the concept of Ibaadah. Some people nowadays say “we are not worshipping them” thus they say they are ignorant, whereas the Quraysh of the past would say, “we are worshipping other than Allah.” Even though their justification was completely distorted. This is the key difference between the Quraysh of the past and the mushrikoon of the present.
The Concept of Intercession in Islam
The Shaykh mentions the concept of Shafa’ah, which is intercession. From a linguistic perspective – Surah Fajr –“washafi3 wal watr” watr is something, which is odd, and shafa’ah is something, which is even. So from a linguistic perspective is means to make something even. In the conventional sense it means, “to become on even grounds with something so that you become close to it”
In the Quran two types of Shafa’ah are mentioned: Shafatul Manfiyyah, which is when you seek a means of closeness with Allah and only Allah can help you with it. Examples- we want to attain Jannah, want to be saved from the hellfire. To ask the creation that which they have no control over is an act of shirk.
Shafa’ah al-Muthbata – that which is found in the Quran and Sunnah and it is acceptable.
Shafa’ah al-Manfiyya – that which is rejected.
As for Shafa’ah al-Manfiyyah, it is what is asked from other than Allah in an affair that only Allah has power over.
This is what we see from the Quraysh of that time. Thy affirmed that they worshipped other than Allah and Allah is exposing their logic in trying to justify their Shirk. Once you have affirmed this you automatically fall into Shirk even though they’re trying to achieve closeness with Allah. The ends don’t justify the means. Allah exposes this illogical reasoning they had. Some “Muslims” go to the graveyards and ask for the intercession there. Yet they fail to realise the conditions of intercession in front of Allah. Some say that if there were a King, we would never go to him without someone with us or would send a message through someone. We can’t compare Allah to a King for many reasons.
· The comparison between the King and Allah is unjust.
· Allah knows the conditions of His subjects whereas the king may or may not know.
· Allah is able to do all things, He can help and benefit whereas the King can only do so after the permission of Allah
· It is possible the king is just or oppressive whereas Allah is only just.
· A king will be proud and arrogant and want this prestige of people to go through intermediaries whereas Allah wants His slaves to come straight to Him.
Surah Baqarah [2:186] “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”
Revelation of this Ayah was due to the fact that the companions used to ask the Prophet, “Is Allah close to us? Will Allah answer our supplications? Can he hear what we say?”
There’s nothing comparable to Allah, Allah is aS-Sameer al Baseer and Allah is the highest of parables.
The Quraysh of the past understood the concept of Ibaadah. Some people nowadays say “we are not worshipping them” thus they say they are ignorant, whereas the Quraysh of the past would say, “we are worshipping other than Allah.” Even though their justification was completely distorted. This is the key difference between the Quraysh of the past and the mushrikoon of the present.
The Concept of Intercession in Islam
The Shaykh mentions the concept of Shafa’ah, which is intercession. From a linguistic perspective – Surah Fajr –“washafi3 wal watr” watr is something, which is odd, and shafa’ah is something, which is even. So from a linguistic perspective is means to make something even. In the conventional sense it means, “to become on even grounds with something so that you become close to it”
In the Quran two types of Shafa’ah are mentioned: Shafatul Manfiyyah, which is when you seek a means of closeness with Allah and only Allah can help you with it. Examples- we want to attain Jannah, want to be saved from the hellfire. To ask the creation that which they have no control over is an act of shirk.
Shafa’ah al-Muthbata is that which is allowed and is seen in the Quran and Sunnah. The one performing the intercession is honoured and likewise makes it a means of forgiveness or closeness or a means of entering Jannah for the one who it’s being interceded for. And all of this can only happen if Allah is pleased with the actions and statements of the one who is being interceded for as well as Allah granting permission of the intercession.
Condition of Shafa’ah al-Muthbata (affirmed in the Quran)
Allah has to give Permission for this type of intercession.
Allah says in Ayatul kudsi, Surah Baqarah [2:255] “...and who is the one who will intercede in front of Allah, except with His permission.”
· Allah has to be pleased with the statements and actions of the person who is being interceded for.
· Allah has to grant permission of the intercession
Surah an-Najm [53:26] "How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.” – encompasses the two pre-requisites for intercession to take place.
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Allah can’t be pleased with those people who are committing shirk and are trying to obtain intercession as through the Shirk they will be sent to the hell-fire and Allah does not send one whom He is pleased with to the hell-fire.
The Prophet gave us clear guidelines if we want to seek intercession through him:
He said, “When you hear the adhaan then increase in salah and salaam upon me and ask for al waseelah wal fadheelah.”
"Allahumma rabba hadhihid-dawatit-taammah was-salaatil qaa’ima-ati Muhammadan alwaseelata wal-fadeelah wabaathu-hu maqaman mahmoodan allathee waadtah, innaka laa tukhliful mee-aad.”
“Oh Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al waseelah and al fadheelah and send him upon a praised platform which You have promised him. Verily, You never fail in Your promise." [Sahih Al Bukhari the book of Adhaan]
Abu Hurayrah asked, “Ya Rasool Allah, how do we become those fortunate people who obtain your intercession on Yawm al Qiyaamah?” the Prophet replied, “it will be for those people who say laa illaha ila Allah sincerely with their hearts”
What does this really mean?
It means that we don’t worship anyone other than Allah. The people who go to the graves and saints and start asking for intercession at these places are automatically negating and preventing themselves from obtaining this intercession.
To summarise this principle, the Quraysh of the past used to intend to come closer to Allah through the worship of their idols but their ultimate goal was the Pleasure of Allah but they did it in a manner Allah dislikes and will never forgive. “Muslims” now do this also to graves and saints and we seek refuge from being those people who become heedless of the commandments of Allah and from the prohibitions of Allah.
Condition of Shafa’ah al-Muthbata (affirmed in the Quran)
Allah has to give Permission for this type of intercession.
Allah says in Ayatul kudsi, Surah Baqarah [2:255] “...and who is the one who will intercede in front of Allah, except with His permission.”
· Allah has to be pleased with the statements and actions of the person who is being interceded for.
· Allah has to grant permission of the intercession
Surah an-Najm [53:26] "How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.” – encompasses the two pre-requisites for intercession to take place.
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Allah can’t be pleased with those people who are committing shirk and are trying to obtain intercession as through the Shirk they will be sent to the hell-fire and Allah does not send one whom He is pleased with to the hell-fire.
The Prophet gave us clear guidelines if we want to seek intercession through him:
He said, “When you hear the adhaan then increase in salah and salaam upon me and ask for al waseelah wal fadheelah.”
"Allahumma rabba hadhihid-dawatit-taammah was-salaatil qaa’ima-ati Muhammadan alwaseelata wal-fadeelah wabaathu-hu maqaman mahmoodan allathee waadtah, innaka laa tukhliful mee-aad.”
“Oh Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al waseelah and al fadheelah and send him upon a praised platform which You have promised him. Verily, You never fail in Your promise." [Sahih Al Bukhari the book of Adhaan]
Abu Hurayrah asked, “Ya Rasool Allah, how do we become those fortunate people who obtain your intercession on Yawm al Qiyaamah?” the Prophet replied, “it will be for those people who say laa illaha ila Allah sincerely with their hearts”
What does this really mean?
It means that we don’t worship anyone other than Allah. The people who go to the graves and saints and start asking for intercession at these places are automatically negating and preventing themselves from obtaining this intercession.
To summarise this principle, the Quraysh of the past used to intend to come closer to Allah through the worship of their idols but their ultimate goal was the Pleasure of Allah but they did it in a manner Allah dislikes and will never forgive. “Muslims” now do this also to graves and saints and we seek refuge from being those people who become heedless of the commandments of Allah and from the prohibitions of Allah.
The Third Principle of Shirk
The Prophet came to the people who had differences in their objects of worship. Some of them worshipped the angels, some of them worshipped the Prophets and the pious, some of them worshipped trees and stones while others worshipped the sun and the moon. Even though they had these differences the Prophet fought all of them and did not differentiate between any of them.
Allah says regarding the Mushrikoon: [Surah Anfal 8:39] “Fight them until there is no fitnah and the deen is only for Allah”
If you go back to the Tafseer of these ayaat, the fitnah Allah is referring to is the fitnah of Shirk. So this is a general ayah prescribing the Messenger of Allah to kill the mushrikoon and those people who commit shirk in the general sense without differentiating what they used to commit that shirk with. If they persist in Shirk it is upon the Ummah to abolish it.
We see in the hadith of Abdullah ibn Umar that the Prophet said: “I would have been ordered by Allah to fight the people until they testify that there is no one worthy of worship except Allah.” [Sahih Muslim]
And the proof of worshipping the sun and moon Allah says:
[Surah Fussilat 41:37]
“And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it should be Him that you worship.”
Allah prohibits the worship of the sun and moon due to them being the creation of Allah. It is not befitting that you worship that which is created; they do not deserve to be worshipped, as Allah is the One who alternates them and made them signs for us to reflect upon. It is only befitting to worship the One who made them.
The Prophet came to the people who had differences in their objects of worship. Some of them worshipped the angels, some of them worshipped the Prophets and the pious, some of them worshipped trees and stones while others worshipped the sun and the moon. Even though they had these differences the Prophet fought all of them and did not differentiate between any of them.
Allah says regarding the Mushrikoon: [Surah Anfal 8:39] “Fight them until there is no fitnah and the deen is only for Allah”
If you go back to the Tafseer of these ayaat, the fitnah Allah is referring to is the fitnah of Shirk. So this is a general ayah prescribing the Messenger of Allah to kill the mushrikoon and those people who commit shirk in the general sense without differentiating what they used to commit that shirk with. If they persist in Shirk it is upon the Ummah to abolish it.
We see in the hadith of Abdullah ibn Umar that the Prophet said: “I would have been ordered by Allah to fight the people until they testify that there is no one worthy of worship except Allah.” [Sahih Muslim]
And the proof of worshipping the sun and moon Allah says:
[Surah Fussilat 41:37]
“And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it should be Him that you worship.”
Allah prohibits the worship of the sun and moon due to them being the creation of Allah. It is not befitting that you worship that which is created; they do not deserve to be worshipped, as Allah is the One who alternates them and made them signs for us to reflect upon. It is only befitting to worship the One who made them.
And the proof of worshipping the angels is in His, the Exalted’s saying: [Surah Imraan 3:80] “And the prophets did not order that you take the angels and the prophets as gods.”
Allah prohibits the people from taking the prophets and angels as gods. Allah reminds the people that they have no proof or basis to worship the prophets or.
And the proof of worshipping the prophets is where Allah says [Surah Maa’idah 5:116] “And (remember) when Allah will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours, truly, You, only You, are the AllKnower of all that is hidden and unseen.”
The fallacy the Christians have fallen into of worshipping Isa was something Isa did not call to and will affirm this on the day of judgement.
Allah mentions a specific Prophet in order to refute Christianity. He was innocent of this and he didn’t command it at all and is free from this. Allah emphasises this point here.
And the proof of worshipping the pious is in Allah’s saying: [Surah al-Israa 17:57] “Those whom they call upon [like 'Iesa (Jesus) son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!”
Allah mentions the state of the pious people and the angels who are worshipped besides Allah and they themselves are trying to compete to become closer to Allah while hoping for His mercy and fearing His torment. If he can’t help himself in this matter then how can he be of any benefit to others? From a logical perspective this is baseless.
And the proof of the worshipping of the trees and the stones is in His, the Exalted’s saying: [Surah an-Najm 53:19-20] “Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs). And Manat (another idol of the pagan Arabs), the other third?”
Allah mentions the names of three idols that were worshipped by the Quraysh of the past. They were actually people and people wanted to remember them so they made idols to remember them and it ended up in shirk through their worship.
The Hadith of Abi Waqid al-Laythy in which he said: “we were with the Prophet and left for Hunayn (close to Madina) we were close to the period of disbelief (recently became Muslims). The pagans had a place of worship where they hung their weapons. It was called, ‘Dhat Anwaat.’ So when we passed by this place we said: ‘O Rasool Allah grant us a place where we can hang our weapons as well…’”
The Pagan Jews would hang their weapons up at Dhat Anwaat and seek some sort of blessing and would hope their weapons would become better.
When the companions asked the Prophet for something similar he replied, “Allah is exalted over what you say, verily by Him in whose Hands is my soul you have said exactly what the people of Israel said before you when they said to Moses “Make us a God just like they have a God.”
Two major points to this Hadith:
· Even the act of Tabarrak – seeking blessings from other than Allah is forbidden. It can only be done with the Will and permission of Allah.
· When you ask other than Allah for that which only Allah is capable of then this is an act of Shirk.
To summarise this third principle, one key thing it states is that it is irrelevant what is being worshipped as well as Allah, they are all forms of major shirk
Allah prohibits the people from taking the prophets and angels as gods. Allah reminds the people that they have no proof or basis to worship the prophets or.
And the proof of worshipping the prophets is where Allah says [Surah Maa’idah 5:116] “And (remember) when Allah will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours, truly, You, only You, are the AllKnower of all that is hidden and unseen.”
The fallacy the Christians have fallen into of worshipping Isa was something Isa did not call to and will affirm this on the day of judgement.
Allah mentions a specific Prophet in order to refute Christianity. He was innocent of this and he didn’t command it at all and is free from this. Allah emphasises this point here.
And the proof of worshipping the pious is in Allah’s saying: [Surah al-Israa 17:57] “Those whom they call upon [like 'Iesa (Jesus) son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!”
Allah mentions the state of the pious people and the angels who are worshipped besides Allah and they themselves are trying to compete to become closer to Allah while hoping for His mercy and fearing His torment. If he can’t help himself in this matter then how can he be of any benefit to others? From a logical perspective this is baseless.
And the proof of the worshipping of the trees and the stones is in His, the Exalted’s saying: [Surah an-Najm 53:19-20] “Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs). And Manat (another idol of the pagan Arabs), the other third?”
Allah mentions the names of three idols that were worshipped by the Quraysh of the past. They were actually people and people wanted to remember them so they made idols to remember them and it ended up in shirk through their worship.
The Hadith of Abi Waqid al-Laythy in which he said: “we were with the Prophet and left for Hunayn (close to Madina) we were close to the period of disbelief (recently became Muslims). The pagans had a place of worship where they hung their weapons. It was called, ‘Dhat Anwaat.’ So when we passed by this place we said: ‘O Rasool Allah grant us a place where we can hang our weapons as well…’”
The Pagan Jews would hang their weapons up at Dhat Anwaat and seek some sort of blessing and would hope their weapons would become better.
When the companions asked the Prophet for something similar he replied, “Allah is exalted over what you say, verily by Him in whose Hands is my soul you have said exactly what the people of Israel said before you when they said to Moses “Make us a God just like they have a God.”
Two major points to this Hadith:
· Even the act of Tabarrak – seeking blessings from other than Allah is forbidden. It can only be done with the Will and permission of Allah.
· When you ask other than Allah for that which only Allah is capable of then this is an act of Shirk.
To summarise this third principle, one key thing it states is that it is irrelevant what is being worshipped as well as Allah, they are all forms of major shirk
The Fourth Principle of Shirk
The Mushrikoon of our time are more severe in their Shirk than those who preceeded them because those of the past committed Shirk in times of ease, but were sincere to Allah in times of hardship. Whereas the Mushrikoon of our time commit Shirk in times of ease and hardship.
The proof for this is the statement of Allah: [Surah Ankaboot 29:65] “And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.”
This principle is very short but has a very deep meaning. It shows that the mushrikoon of the past have a degree of benevolence over the mushrikoon of the present. In hard times they would return to Allah but in times of ease they would return to their Shirk.
The son of Ikrimah ibn Abu Jahal became very scared when the Muslims conquered Makkah as he had done committed many atrocities against them. Thus he fled and went straight to the ocean. There was a storm and the ship was going to drown. He made a sincere dua to Allah at this time “Oh Allah I don’t want to die so deliver me to the land and I will accept the Deen of your Messenger Muhammad” Allah accepted this dua and granted him safety and Ikrimah fulfilled his promise. The Prophet said there is no blame upon you now you have accepted Islam. [Sahih Bukhari]
Even though Ikrimah was persistent in Shirk in times of ease but was sincere in this difficult time and Allah answered his dua.
The mushrikoon of our times go to graves at all times, in times of ease and hardship. This is a major difference between the mushikoon of the past and of now and of course the one who commits shirk more is worse off even though the end result will be the same. It just shows that the mushrikoon of the past had much more wisdom than the mushrikoon of today.
The Mushrikoon of our time are more severe in their Shirk than those who preceeded them because those of the past committed Shirk in times of ease, but were sincere to Allah in times of hardship. Whereas the Mushrikoon of our time commit Shirk in times of ease and hardship.
The proof for this is the statement of Allah: [Surah Ankaboot 29:65] “And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.”
This principle is very short but has a very deep meaning. It shows that the mushrikoon of the past have a degree of benevolence over the mushrikoon of the present. In hard times they would return to Allah but in times of ease they would return to their Shirk.
The son of Ikrimah ibn Abu Jahal became very scared when the Muslims conquered Makkah as he had done committed many atrocities against them. Thus he fled and went straight to the ocean. There was a storm and the ship was going to drown. He made a sincere dua to Allah at this time “Oh Allah I don’t want to die so deliver me to the land and I will accept the Deen of your Messenger Muhammad” Allah accepted this dua and granted him safety and Ikrimah fulfilled his promise. The Prophet said there is no blame upon you now you have accepted Islam. [Sahih Bukhari]
Even though Ikrimah was persistent in Shirk in times of ease but was sincere in this difficult time and Allah answered his dua.
The mushrikoon of our times go to graves at all times, in times of ease and hardship. This is a major difference between the mushikoon of the past and of now and of course the one who commits shirk more is worse off even though the end result will be the same. It just shows that the mushrikoon of the past had much more wisdom than the mushrikoon of today.
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