A Prayer to Ease Anxiety and Depression

Explanation from Imam Ibn Al-Qayyim al-Jawziyya

 

 

It was reported from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No person suffers any anxiety or grief, and says:

‘Allaahumma innee ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’aana rabee’ qalbi wa noor sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ – but Allaah will take away his sorrow and grief, and give him in their stead joy.”(Ahmad 1/391 and Al-Albaanee declared it sahih.)

Imam Ibn Qayyim Al-Jawziyya said about this dua in his book ‘The Provisions of the Hereafter’ that the verse, “Lord: I am Thy servant, whose father and mother are thy servants…” embodies the core of knowledge and recognition of Allah Almighty, and the secrets of worship, and no single book can ever detail their full meaning. Yet, this prayer is full of recognition of who is God, and in it, the worshipper calling upon His Lord, acknowledges his Creator, and presents himself as Allah’s servant, and the son of His servants.  The caller also places things where they belong by recognizing that his fate is in Allah’s Hand; that his destiny is moving according to the divine plan; that Allah Almighty does whatever He pleases with it; that the servant can neither bring benefits nor harm to himself; that he cannot bring about his own birth, death, or resurrection; that his destiny is in Allah’s Hand; that he has no power to alter it except as Allah wills; that he is totally dependent on his Creator, Cherisher, Sustainer, and Lord; that his own existence is subject to whatever Allah Almighty decrees; and that Allah is just, and what He wills shall be.

Imam Ibn Qayyim Al-Jawziyya then explains the next part of the dua: “My fate is in Thy Hand, and my destiny is moving according to Thy plan.  Thou art indeed just in Thy judgment…”This section of the prayer embodies two cardinal aspects which are the core of the doctrine of monotheism (Tawheed): (1)  the first is the recognition and confirmation of fate, and that Allah’s decree regarding His servant shall unfailingly come into force, and that the servant cannot escape it or repel it; and (2) the second aspect proclaims that Allah is just, that He does not oppress His servants, and that what He decrees is due by virtue of divine justice and knowledge of such needs.  This is because injustice represents the need, ignorance, incompetence, weakness, and inferiority of an unjust person, and therefore, such attributes are not divine, and they cannot come from one who is omniscient, All-Knowing, wise, and has no needs. Hence, Allah’s wisdom is operative wherever His will is ordained.  Allah is rich beyond any need, and everything is poor and seeks its nourishment from Him.  He is All-Wise, and there is not a single atom throughout the entire universes where His will is not operative.  The absolute dependence of each and every cell in the entire creation, and their soliciting of their support and sustenance from the sole and only provider requires their gratitude. Hence gratitude (shukur) is rewarded with blessings and ingratitude (kufr) is rewarded with disapprobation and consequent punishment for the non repenting ones.

When the unrepenting and ungrateful disbelievers and idol worshipers threatened Allah’s Prophet Hud, peace be upon him, to invoke the curse of their deities upon him, he replied: I call Allah to witness and you bear witness that I am innocent regarding what you ascribe as partners to Him. Therefore, scheme (Your worst) against me and grant me no respite. I put my trust in Allah, my Lord and your Lord. There is not a moving creature whose forelock is not (held firmly) in His Hand.  My Lord is surely on a straight path, (Qur’an 11:54-56)–meaning that Allah’s power which is unlimited and unrestrained is operative over all creatures, and no one can withstand His decree.  He alone has the power to move them as He pleases, and He does so rightly, justly, wisely and mercifully.

In this prayer, the servants proclamation: “My destiny is moving according to Thy plan,” means the same as ‘There is not a moving creature whose forelock is not (held firmly) in His Hand,’ and  his saying: “Thou art indeed just in Thy judgment, ” is also parallel to ‘My lord is surely on a straight path.’  Furthermore, Allah’s Messenger (pbuh) calls in this prayer upon Allah’s most holy Names and the divine attribute He proclaimed in His kingdom, revealed in a Book, taught to a privileged servant or kept as His sole secret, so that no angel of the nearest and most exalted status and no prophet or messenger has ever known to ask by it. Such invocation surpasses all supplications, and of all prayers is the dearest to Him, and most worthy of immediate reply, because it proves the servant’s knowledge and recognition of his Lord.

Allah’s messenger (pbuh) then prayed to Allah Almighty to make the glorious Qur’an the prime of his heart, meaning the spiritual food of his body, mind, and soul, and through it, to wash away, dispel, and cure his stresses, worries, and concerns, making it the one conclusive medicine that will extract illnesses, and restore the human being to his true status and balance.  Hence, he asked his Lord to make the Qur’an the light of his soul that removes any corrosion that tarnishes his clarity and wisdom, and that polishes his heart. Such medicine works only if the patient is truthful in his asking for it, sincere in his trust in its effectiveness and uses it as prescribed by his physician.  Hence, Allah willing the correct use of the medicine will certainly be followed by complete recovery, excellent health and vitality and Allah is the Supreme helper.

 

 

 

Living Between the Disbelievers

A Muslim is obliged to live by Islam and implement the Sharee’ah wherever he
is. He must also swear allegiance to none but Allah (SWT), His Messenger
(SAW) and to the ameer ul-mu’mineen (leader of the Muslims). If there is no
leader (or Khaleefah) to pledge allegiance to (like in today’s reality), it
becomes mandatory to work collectively with other Muslims in order to
eradicate shirk (disbelief, false deities, non-Islamic law etc.) and
implement the Sharee’ah.

Moreover, it is not permissible for a Muslim to live between the
disbelievers unless he distinguishes himself from them, preserves his Deen,
rejects their customs, ideologies, ways of life; calls them to Islam and
fulfils all his other duties and ritual obligations. Jareer bin ‘Abdillah
(RA) reported that the Messenger Muhammad (SAW) said:
 

I disassociate myself from any Muslim who lives between the Mushrikeen
[disbelievers]. (Sunan Abee Daawud, hadeeth no.2645)

This disassociation is from Muslims who live between the Kuffaar (i.e. in
daar ul-harb) and do not distinguish themselves from the disbelievers and
fulfil their obligation of inviting them to Islam (openly in public).
Distinguishing one’s self from the disbelievers can be accomplished in many
ways. However, this must be primarily done by holding onto the Islamic
values and adhering to the Sharee’ah (without any compromise).

If a person is unable to hold onto his Deen, reject shirk and kufr
(interfaith, multiculturalism, integration, the false ways of life, deities,
traditions, laws, religions and customs of the non-Muslims etc.),
disassociate himself from the disbelievers (by not voting for them,
participating in their political processes or joining their forces etc.) and
openly invite society to Islam; it becomes prohibited for him to live
amongst them and hijrah (migration) becomes obligatory upon him.

The only person who has the permit not to distinguish himself from the
Kuffaar and publicly invite them to Islam is the mujaahid. However, one
should not let the shaytaan (devil) whisper to him and convince him that he
is a mujaahid or he is preparing for jihaad. Nowadays there are many fake
‘mujaahids’ who do nothing but sit behind their computers all day, slander
sincere Muslims, watch a few video clips and free-mix in ‘Islamic’ forums.
What is even worse is that they have the audacity to claim they are working
hard in the cause of Allah and are serving the Muslim Ummah.

Either da’wah or hijrah

One of the characteristics of a munaafiq (hypocrite) is that he lives
between the Kuffaar (in daar ul-harb) without to fight them or distinguish
himself from them (by calling them to Islam). Furthermore, he also avoids
making hijrah when it becomes obligatory upon him to do so. Allah (SWT)
says:
 
Verily! As for those whom the angels take [in death] while they are wronging
themselves [as they stayed among the disbelievers even though emigration was
obligatory for them], they [angels] say [to them]: ‘In what [condition] were
you?’ They reply: ‘We were weak and oppressed on earth.’ They [angels] say:
‘Was not the earth of Allah spacious enough for you to emigrate therein?’
Such men will find their abode in Hell – what an evil destination!

Except the weak ones among men, women and children who cannot devise a plan,
nor are they able to direct their way.

For these there is hope that Allah will forgive them, and Allah is ever
Oft-Pardoning, Oft-Forgiving. (EMQ an-Nisaa’, 4:97–99)

Al-Bukhaari recorded that Muhammad bin ‘Abdir-Rahmaan (Abul Aswad) said,
‘The people of al-Madeenah were forced to prepare an army [to fight against
the people of ash-Shaam during the khilaafah of Abdullah bin az-Zubayr at
Makkah], and I was enlisted in it. Then I met ‘Ikrimah, the freed slave of
Ibn ‘Abbaas, and informed him [about it], and he forbade me strongly from
doing so [i.e., to enlist in that army], and then he said to me, Ibn ‘Abbaas
told me that some Muslims used to go out with the idolaters increasing the
size of their army against the Messenger of Allah. Then, an arrow would hit
one of them and kill him, or he would be struck on his neck [with a sword]
and killed, and Allah sent down the aayah: ‘Verily! As for those whom the
angels take while they are wronging themselves…”

Ad-Dahhaak stated that this aayah was revealed about some hypocrites who did
not join the Messenger of Allah (SAW) but remained in Makkah and went out
with the idolaters for the Battle of Badr. They were killed among those who
were killed. Thus, this honourable aayah was revealed about those who reside
among the idolaters, while able to perform hijrah and unable to practice
their Deen. Such people will be committing injustice against themselves and
falling into a prohibition according to the Consensus and also according to
this aayah.
 
 Moreover, in another aayah Allah (SWT) says:
 
Then what is the matter with you that you are divided into two parties about
the hypocrites? Allah has cast them back [to disbelief] because of what they
have earned. Do you want to guide him whom Allah has made to go astray? And
he whom Allah has made to go astray, you will never find for him any way [of
guidance].

They wish that you reject [Eemaan], as they have rejected [Eemaan], and thus
that you all become equal [like one another]. So take not awliyaa’
[protectors or friends] from them, till they emigrate in the Way of Allah
[to Muhammad SAW]. But if they turn back [from Islam], take [hold] of them
and kill them wherever you find them, and take neither awliyaa’ [protectors
or friends] nor helpers from them. (EMQ an-Nisaa’, 4:88–89)

Imaam Ahmad recorded that Zayd bin Thaabit (RA) said that the Messenger of
Allah (SAW) marched towards Uhud. However, some people went back to
al-Madeenah, and the Companions of the Messenger of Allah divided into two
groups concerning them, one saying they should be killed and the other
objecting. Allah (SWT) then revealed: ‘Then what is the matter with you that
you are divided into two parties about the hypocrites…’

Haatib bin Abee Balta’ah
 
O you who believe! Take not my enemies and your enemies [i.e. disbelievers
and polytheists, etc.] as friends, showing affection towards them, while
they have disbelieved in what has come to you of the truth [i.e. Islamic
Monotheism, the Qur'aan, and Muhammad SAW], and have driven out the
Messenger [SAW] and yourselves [from your homeland] because you believe in
Allah your Lord! If you have come forth to strive in My Cause and to seek My
Good Pleasure, [then take not these disbelievers and polytheists, etc., as
your friends]. You show friendship to them in secret, while I am All-Aware
of what you conceal and what you reveal. And whosoever of you [Muslims] does
that, then indeed he has gone [far] astray, [away] from the Straight Path.
(EMQ al-Mumtahanah, 60:1)

The story of Haatib bin Abee Balta’ah is the reason behind revealing the
beginning of this honourable Soorah. Haatib was among the Early Emigrants
and participated in the Battle of Badr. Haatib had children and wealth in
Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of
‘Uthmaan. When the Messenger of Allah (SAW) decided to conquer Makkah, after
its people broke the peace treaty between them, he ordered the Muslims to
mobilize their forces to attack Makkah, and then said, ‘O Allah! Keep our
news concealed from them.’

Haatib wrote a letter and sent it to the people of Makkah, with a woman from
the tribe of Quraysh, informing them of the Messenger’s intent to attack
them. He wanted them to be indebted to him (so that they would grant safety
to his family in Makkah). Allah the Exalted conveyed this matter to His
Messenger (SAW), because He accepted the Prophet’s invocation (to Him to
conceal the news of the attack). The Prophet sent someone after the woman
and retrieved the letter.

This letter was addressed from Haatib bin Abee Balta’ah to some pagans of
Makkah, telling them about what Allah’s Messenger intended to do. Allah’s
Messenger (SAW) then said, ‘O Haatib! What is this?’ Haatib replied, ‘O
Allah’s Messenger! Do not make a hasty decision about me. I was a person not
belonging to Quraysh, but I was an ally to them. All the Emigrants who were
with you have kinsmen (in Makkah) who can protect their families. So I
wanted to do them a favour, so they might protect my relatives, as I have no
blood relation with them. I did not do this out of disbelief or to renegade
from my religion, nor did I do it to choose disbelief after Islam.’

Allah’s Messenger (SAW) said to his Companions, ‘Regarding him, he has told
you the truth.’ ‘Umar (RA) then exclaimed:
 
O Allah’s Messenger! Allow me to chop off the head of this hypocrite
[kaafir]!

The Prophet (SAW) said, ‘He attended Badr. What can I tell you, perhaps
Allah looked at those who attended Badr and said, ‘O people of Badr, do what
you like, for I have forgiven you.” Allah (SWT) then revealed: ‘O you who
believe! Take not my enemies and your enemies [i.e. disbelievers and
polytheists, etc.] as friends, showing affection towards them…’

We can learn from this incident that the Prophet (SAW) consented that to assist
the kufaar against muslims is an act of kufr, but their was specific excuse ONLY for
hatib(ra) as he was from those who attended the battle of badr and hence Allah
had already forgiven them all their sins and promised them paradise.
 
In summary

If Muslims are going to continue to live between the Kuffaar and become busy
with the dunyaa ‘worldly life’ (such as by working excessive hours or
wasting time spending years learning about the dunyaa in school, college or
university), without to at least invite the disbelievers to Islam
(publicly), command the good, forbid the evil, and distinguish themselves
from the non-Muslims; there is a great chance that they may become
munaafiqeen; and thus, they must make hijrah and go to a place where they
are able to do all their obligations.

Da’wah by commanding good and forbidding evil are obligations upon Muslims;
therefore, we should not be like those who are cursed by Almighty Allah
(SWT) and follow some ahkaam but reject others. Allah ta’aalaa says:
 
Then do you believe in a part of the Scripture and reject the rest? Then
what is the recompense of those who do so among you, except disgrace in the
life of this world, and on the Day of Resurrection they shall be consigned
to the most grievous torment. And Allah is not unaware of what you do. (EMQ
al-Baqarah, 2:85)

My Dearest Najiyya

Ghazi Anwar Pasha’s Last Letter to his wife Ghazi Anwar Pasha was from amongst those great Mujahideen of Turkey who had spent all his life fighting against the enemies of Islam. Eventually he was martyred by the Russians. Only a day prior to this he sent a letter to his wife, Najiya Sultana. This letter was published by her in the Turkish newspapers, and after being transferred was published by her in the newspapers in India on the 22 April 1923.My Dearest Najiyya,

This letter is so touching and thought provoking that every young man should read it. An inspiring account of Mujahideen from the Ottaman period.

 

My life companion and fountain of happiness and joy dearest Najiya. The Almighty Allah is your guardian. Your last letter is in front of me at this moment. Believe me, this letter of yours will always be close to my heart. I cannot see your face but in between the lines and words of your letter I can see your beautiful fingers which used to play with my hair in the dark interior of tent, occasionally your picture fills my eyes. Alas, you write that I have forgotten you and that i do not care for your love.

You say that I have broken your loving heart and playing with fire and blood in a distant forsaken and I am unmindful of a woman who spends the night anxiously counting the stars.

You also say that I like war and my sword. But little did you realise when writing these words of yours, which undoubtedly were written with sincerity, out of deep love and devotion for me, will my heart.! How can I convince you [words are inadequate] that there is no one dearer to me in this world than you. You are the culmination of all my love and affection. I have never loved anyone before but you have stolen my heart.

Then what has separated me from You? O the joy of my heart! You can ask this question in a proper manner. Listen! I am not away from you because I desire material gains of wealth nor is it because I wish to establish a kingdom or throne for myself as my enemies have publicly intimated. The only reason that I am away from you is that Allah’s Obligatory Command has brought me here [battlefield] There is no greater fardh of Allah than Jihad Fi Sabilillah{to fight in the path of Allah}. It is this command of Allah, the intention of fulfilling it entitles a person a place in Jannah.

Alhumdulillah I not only have the intention to fulfil this command but am actively carrying it out in the battlefield.

Your absence{judai} , like an arrow is cutting my heart into pieces every moment. Notwithstanding this I am happy in this separation as it is your true love, and your love which is the greatest test, a challenge to my intention and resolution of fighting in the path of Allah Subhanu Wata’aala.

I thank Allah Ta’ala a thousand times that I have been victorious in this test and have been successful in putting Allah’s love and command before my live, love and the pleasure of my desire{nafs} . You also, my darling must thank Allah Ta’ala and be happy that your husband possesses such a strong Emaan that he can ever sacrifice your love for the love of Allah.

Although Jihad with the sword is not compulsory on you, my love lest you are not exempted from it, no muslim male or female is exempted from Jihad. Your Jihad is that you must put Allah’s love before your love and pleasure and you must make the bond of love between your husband and you stronger.

Look, never ever pray that your husband must come safe and sound from the battlefield into your loving arms. This prayer is selfish and Allah will not be pleased. Rather let your prayer be this, that Allah accept the Jihad of your husband and bring him back successfully otherwise let his lips imbibe the cup of martyrdom. These lips you know my darling have never been touched or dirtied by alcohol, but have always been kept busy with reciting the Holy Qur’an and hymming the glory and praises of Allah Subhanu Wata’aalah.

Dearest Najiya! How blessed will that moment be when in the path of Allah this head which you affectionately called beautiful will be separated from the body which in your eyes was not a soldier’s body but a beloved’s body!

Anwar’s greatest wish is to be martyred and be judged on the day of Qiyammah with Hadrat Khalid bin Waleed {R.A.}, This world is a temporary one, Death will definitely come, Then why fear death? If death is definite, then why should a man die lying on a bed? Death in the path of Allah is not death but indeed life everlasting life.

Najiayya listen to my will! If I am martyred you must marry by brother Noori Pasha. After you, the dearest peron to me is Noori. It is my wish that after my demise he will faithfully care for you during your lifetime. My next wish is that all the children you bear tell them about my life and send all of them to the battlefield of Jihad for Islam. Remember if you do not fulfil this wish of mine, I will be angry with you in Jannah.

Farewell, my dearest! I don’t know why my inner feelings tell me that after this letter I will never be able to write another lettter to you. It is no wonder that I may be martyred tomorrow.

Look! make sabr, on my death be happy and do not mourn, because my death in the path of Allah is an honour for you. Najiyya! I beg leave of you and in the world of thought I am embracing you.

Insha’Allah we will meet in Jannah and thereafter we will never part.

Your Anwar,
*Ghazi Anwar Pasha was martyred the following day*

The importance of good Companionship

The Messenger Muhammad (saw) said:

 

“A person is on the Deen of his friends, so let each one of you look at whom he befriends.”

 

From this Hadith it is clear that whomever a Muslim befriends will have impact on the way they practice Islam. Without doubt, the friends will have influence over our character and actions. For example, if Muslims surround themselves with people that are good practicing Muslims then they themselves will be motivated to good. But if Muslims are surrounded by corrupted, sinful people then they too will be affected and become corrupted. The good or bad friends and the peer pressure they can have will affect us in different ways as the Messenger explained:

 

“The likeness of a righteous friend and an evil friend is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller, he may either bestow something on you, or you may purchase something from him, or you may benefit from his sweet smell. And as for the blacksmith, he may either burn your clothes, or you may be exposed to his awful smell.” (Muslim and Bukhari)

 

We are warned countless times from Islam to be careful of the company we keep. Always being cautious of who we befriend from the Muslims. And never can they befriend anyone who is a non-Muslim as it will have severe consequences. Hence, it is not allowed (except if we call them to Islam), as Allah mentions:

 

“O you who believe. Take not as your (friends, helpers, advisors..) those outside your religion (e.g. The Jews, Christians and Mushriks) since they will not fail to do their best to corrupt you. They desire to harm you severely.” (3:118)

 

So each of us should look to who we have as our friends as these are the people that will either aid us to reach Jannah (paradise) by encouraging us to do good and stay away from bad deeds. Or lead us to an evil destination (hell-fire) by making us neglectful of Islam and persuading us to do sin.

Do you worship

Many Muslims today follow everything except Islam. The issue of them being Muslim does not affect them. Following whatever pleases them and staying away from whatever displeases them. Letting their own desires and inclination run their life and pursuing nothing except self-interest and benefit, with no fear of Allah and complete disregard for Islam.

 

This lifestyle where Muslims set their own criteria for life is absolutely prohibited. As they put themselves before Allah and His commands, ending they obey and worship themselves. Allah condemns these kinds of people in the Qur’an:

 

“Have you seen him who takes his own lust (vain desires) as Ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?”(45:23)

 

Mankind can only take themselves so far pursuing the enjoyments and pleasures of this worlds but we should remember that in the end we will all return back to Allah and be accounted for the way we lived our lives:

 

“…If we let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not aviail them.” (26:205-207)

 

Therefore, as Muslims we should not only believe in Allah and his Messenger but also believe in the divine way of life they have sent forth for us. Our lives should revolve around Islam if we wish to be successful in the hereafter. Everything from our belief, sayings and actions and even our inclinations and desires should be in accordance to Islam, as Allah mentioned in the Qu’ran:

 

“But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission.”(4:65)

Rivalry for Wordly Gain Distracts You: (Surah at-Takathur)

By Imaam sayyid qutb (may Allah accept him from amongst the Martyrs)

 

“Rivalry for worldly gain distracts you, until you enter your graves.Indeed you shall know! Again, you shall certainly come to know. Indeed, were you to have certain knowledge.. You shall certainly see the fire of Hell. Yes, you will see it with your very eyes. Then, on that day, you shall be questioned about your joys and comforts” [102: 1-8]

 

Wake up Muslim Brothers and Sisters and pay heed to the caution and warning given in this sura before it is too late.

 

“This surah has a rhythm that is majestic and awe-inspiring-as if it-were the voice of a warner standing on a high place and projecting his voice which rings out in weighty emphasis. He calls out to people who are drowsy, drunken, confused. Then approach a precipice with their eyes closed and their feelings numbed. So the warner increases the volume of his voice to the limit: “Rivalry for worldly gain distracts you until you enter your graves”.

 

Your drunk and confused lot! You who take delight and indulge in rivalry for wealth, children and the pleasures of this life-from which you are sure to depart! You who are absorbed with what you have, unaware of what comes afterwards! You who will leave the object of this rivalry, and what you seek pride in and go to a narrow hole wherein there is no rivarly or pride! Wake up and look around, all of you! For indeed, “rivalry for worldly gain distracts you until you enter your graves”.

 

With a deep and grave rhythm the Qur’an then strikes their hearts with the terror awaiting them after coming to the graves: “Indeed you shall know”. Then it repeats the same note with the same words and with the same firm and terrifying rhythm “Again, you shall certainly come to know. Then it adds to the depth and awe of this assurance and hints at the grave future that lies beyond, the terrifying essence of which they do not recognise in the flush of intoxication and rivalry for worldly riches.

 

“Indeed, were you to have certain knowledge…”. The conditional sentence is not completed in the text. This is acceptable as a refined form of Arabic. It adds to the feeling of awe generated by the surah. The inference here is that had they known what they should know for certain, they would have not indulged in such rivalry for petty gains. The surah then discloses the fearful fact which has been with held: You shall certainly see the fire of Hell”.

 

Then it emphasises this fact and deepens its striking impact on peoples’ hearts: “Yes, you will see it with your very eyes”. Finally, it puts the last statement which makes the drunken sober, the lethargic conscious, the confused attentive and the self-indulgent tremble and feel apprehension at his indulgence in comforts and pleasures: “Then on that day you shall be questioned about your joys and comforts”.

 

“You will be questioned concerning all that: How did you get it? How did you dispense with it? Was it obtained from a lawful source and dispensed with in a lawful way? Or from a forbidden source and in a sinful manner? Was it legal or illegal? Have you praised and thanked Allah for it? Have you given the poor their due? Have you given some of it to others? Or have you monopolised it all for yourselves? “You shall be questioned” about your rivalry in gathering and amassing wealth and about what you take pride in. It is a burden which you, in your preoccupation and enjoyment, think little of. But beyond it lie heavy responsiblities”.

 

This is a self expressing surah, It leaves its impact on man’s feelings with the problem of the Hereafter, inattentive to the trivialities of his worldly life and its petty concerns which please hollow minded people.

 

This surah portrays the life of this world as a fleeting wink in the long spart of existence: “Rivalry for worldly gain distracts you until you enter your graves”. The wink of this life is over and its small leaf is turned. Thereafter time stretches on and so do the burdens. The style of the surah produces this inference, achieving harmony between the actual reality and the manner of expressing it.

 

“When ever a human being reads this awe-inspiring and majestic Surah, he feels Its rhyhm which travels upwards in space at the beginning and travels downwards to the deep, deep level at the end. He feels the burden of this wink of a life on his shoulders as he walks heavily along the road. Then he starts questioning himself about the smallest and even the most trivial of his deeds.

Who are At-Taa’ifah Al-Mansoorah (The Victorious Assembly)?

by Shaykh ‘Abdul-Qaadir Ibn ‘Abdul-’Azeez (May Allah hasten his release from captivity)

(from the book “Refutation of the Doubts Concerning Leadership”)

The Messenger of Allaah said, “There will not cease to be an assembly (Taa’ifah), from my nation (Ummah), establishing the order of Allaah. They are unharmed by those who betray them or oppose them, until the matter of Allaah arrives while they are dominant over the people.” – narrated by Muslim.

Most of the predecessors (As-Salaf) went to (the opinion) that “The Victorious Assembly” (At-Taa’ifah Al-Mansoorah) were the scholars (‘Ulamaa) and the people of Hadeeth (Ahl-Hadeeth), such as Al-Bukhaaree and Ahmad bin Hanbal have stated. But his saying, “…this religion (Deen), established, fighting upon it…”is a problem for them, as are the other narrations, which clearly mention within them, the fighting (Al-Qitaal). And this is from the unique (characteristics) of this assembly (Taa’ifah), such as those narrations from Jaabir bin ‘Abdullah and ‘Imraan bin Husayn and Yazeed bin Al-Aslam and Mu’awiyah and ‘Uqbaa bin Amr, may Allaah be pleased with them all.

So it is not possible to restrict the Taa’ifah to the ‘Ulamaa only. Rather, they (i.e. the Taa’ifah) are the people of knowledge and Jihaad. And for this, An-Nawawee mentioned the sayings of Al-Bukhaaree and Ahmad and others, and then he said, “and it could be that this Taa’ifah is spread out amongst the different types of believers. From them are strong warriors (Muqaatiloon) and from them are jurists (Fuqahaa) and from them are Hadeeth specialists (Muhadithoon) and from them are those who distance themselves from the matters of this worldly life due to intense worship (Zuhaad) and the commanders of good and forbidders of evil. And from them are people of other forms of good, and it is not necessary for them to be altogether, rather they could be spread out in different areas of the world.”1 “Saheeh Muslim bi’Sharh An-Nawawee “, Vol. 13/67

And like that, Shaykh Al-Islaam Ibn Taymiyyah, may Allaah be merciful to him, stated in his Fataawa – concerning fighting the Tartars, who declared the two testimonies of faith (Al-Shahaadatayn), yet rule by other than the Sharee’ah of Islaam – that the people of Jihaad are from the most deserving ones for being included into At-Taa’ifah Al-Mansoorah, as he said, “As for as the Taa’ifah in Shaam and Egypt and the likes of them; they are, in this time, the warriors (Muqaatiloon) for the religion (Deen) of Islaam. And they are the most deserving ones for being included into At-Taa’ifah Al-Mansoorah , which the Prophet mentioned, in his statement, from what is authentic and frequently narrated, from him, ‘There will not cease to be a Taa’ifah from my Ummah, dominant upon the truth. They are not harmed by those who oppose them or those who betray them, until the (final) Hour arrives.’ And in a narration from Muslim, ‘The people of the West, will not cease.”2 “Majmoo’a Al-Fataawa “, Vol. 28/531

And there is no doubt that the ‘Ulamaa who (personally) perform actions, are the first people entered into this Taa’ifah and then the rest of the people from the Mujaahideen and the others who follow them.

And what lead the Predecessors (As-Salaf) to the saying that the Taa’ifah is the ‘Ulamaa, was because the Jihaad was something about which there was no disagreement among the Muslims, and the borders were fully equipped with soldiers and armies, facing the states of warfare (Diyaar Al-Harb) and the most (significant) deficiencies, concerning the religion in their time, were the innovations and the great astraynesses. And the knights of this battle arena are the ‘Ulamaa.

But today, we are in need of the efforts of the ‘Ulamaa and the Mujaahideen; each in their respective battle arena, as the religion cannot be established with knowledge alone nor with Jihaad alone, but with each of them together. As He, the Most High, said in the verse of “The Iron” (Al-Hadeed):

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allâh may test who it is that will help Him (His religion), and His Messengers in the unseen. Verily, Allâh is All-Strong, All-Mighty.3 Al-Hadeed, 25.

And Shaykh Al-Islaam Ibn Taymiyyah said, “And the religion will not be established except with the Book and the Balance and the Iron. The Book is to guide with it and the Iron is to support it. Just as He, the Most High, said: Indeed We have sent Our Messengers – the verse. So the Book; with it knowledge and religion are established. And the Balance; with it the rights in contracts and money and collections are established. And the Iron; with it the penalties of law (Al-Hudood) are established.”4 “Majmoo’a Al-Fataawa “, Vol. 35/36.

And he also said, “And the swords of the Muslims give victory to this legislation (Shara’) and it is the Book and the Sunnah, as Jaabir bin ‘Abdullah, may Allaah be pleased with him, said, ‘The Messenger of Allaah ordered us to strike with this – meaning the sword – whosoever leaves from under this – meaning the Mus’haf (i.e. the Qur’aan).5 “Majmoo’a Al-Fataawa “, Vol. 35/365″ .

And he also said, “Because, verily, that which establishes the religion, is the guiding Book and the victory-giving Iron, as Allaah, the Most High, mentioned.”6 “Majmoo’a Al-Fataawa “, Vol. 28/396.

And other than that, from different sections (in his Fataawa). I say: And for this, it is possible to say that At-Taa’ifah Al-Mansoorah is the Taa’ifah, which performs Jihaad, following the straight, Sharee’ah-based methodology (Manhaj); the methodology (Manhaj) of Ahl us-Sunnah wa’l-Jama’ah. And I will mention the outlines of this methodology, by the permission of Allaah, the Most High, within the issue of “The Principals of Holding Steadfast to the Book and the Sunnah.”

The Necessity of Referring to Qur’an and Sunnah

By the noble Shaykh Abdul-Qaadir ‘Abdul-’Azeez (May Allah hasten his release from captivity

It is necessary to refer all matters of disagreement between Muslims to Allah and His Messenger, sallallahu alayhe wa sallam. This is important for the Muslim to know and implement because it indicates the complete submission to Allah without which one would not be a Muslim.

Allah says, “If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is best and most commendable in the end” [4:59] also, He says, “And whatever you disagree upon, its decision is with Allah” [42:10]

Ibnul Qayyim said, “Based on these verses, scholars have agreed that referring to Allah means referring to His Book, and referring to the Messenger, sallallahu alayhe wa sallam, means referring to him in person when alive, to his Sunnah after his death.” The first verse of surah an-Nisaa (surah 4), is also proof that the Shari’ah has been perfected and completed. Ibnul Qayim commented on this verse, “It covers everything that the believers may disagree upon concerning their religion, from the smallest to the greatest, whether hidden or evident. And if there were not a clear solution to their disagreement in Allah’s Book and His Messenger’s Sunnah, or if they were not enough for that, then He would not have ordered us referral to them.”

Shari’ah is the Judge and is not to be judged: This is its power and its role. This means that the Shari’ah rules and judges whether people’s sayings and doings are correct or not. It judges between them when in conflict and disagreement. It confirms the right and abolishes the falsehood. This fact sometimes is violated through some wrong practices:

Fanaticism: The fanatics in the different Madhahib, schools of thought, judge the Qur’an and Sunnah by what their Imam say. For example, Abul Hassan al-Karkhy, a prominent Hanafi Imam, said, “Every verse ‘in the Qur’an’ that differs with our Madhhab’s understanding is either wrongly interpreted or abrogated, and the same applies to every hadeeth as well.”

Democracy: Today, one of the ugly examples of people taking the Divine Shari’ah into their own hands, is the one related to the so-called democracy by taking people’s opinion, directly or through their parliament, about implementing the Islamic Laws. The essence of this is subjugating the implementation of the Creator’s Shari’ah to the will of His creatures or rendering it to a mere choice like any human-set constitution or laws. This is total and clear disbelief, Kufr.

In explaining the Islamic Aqeedah, Imam at-Tahawi said, concerning the one who rules with other than Allah’s rule, “If he thought that ruling in accordance with what Allah has descended is not mandatory and that he has a choice in it, or he belittled it, while certain that it is Allah’s judgement, then he has committed Kufr, disbelief.” No one from this Ummah is faultless except the Prophet, sallallahu alayhe wa sallam. And so Allah ordered us, when in conflict, to refer to Him and to His Messenger, sallallahu alayhe wa sallam, and not to refer to anyone else’s opinion or saying or laws. Hence it is understood that there can be fault in anyone’s sayings except the sayings of Allah and His Messenger, sallallahu alayhe wa sallam. This also indicates that the claim of some sects that their Imams are faultless is baseless.

Asserting this principle, Imam Malik said, “Any one’s sayings may be corrected except those of the Prophet, sallallahu alayhe wa sallam.” And similar statements were quoted from Abu Hanifa, Ahmed, Shafi’ee and others although their exact words may differ a little. Allah says, “Had it been from other than Allah, much discrepancy would have been found.” [4:82]

The referral to the Qur’an and the Sunnah has to be done by those who qualify for it, the scholars, Allah says, “If you do not know, ask of those who possess the Message.” [16:43]

With regards to asking the scholars and referring to them, we caution the Muslims from two types of scholars:

1) Scholars who are deeply buried under their books and have lost contact with the outside world. Ibnul Qayim said, “The Mufti and the Governor cannot govern fairly unless they have two kinds of knowledge. The first is the understanding of the reality, being totally involved in it and being able to derive facts from what happened using evidence, indications and signs, until they are totally informed. The second is the understanding of Allah’s rulings depicted in His Book or through the sayings of His Messenger, sallallahu alayhe wa sallam, and understanding how to apply them to the reality under consideration.”

Also, Abu Batah al-Akbari said, “Imam Ahmed said, ‘It is not acceptable for a man to establish himself as Mufti unless he has five characteristics. First, he must have the intention. If he does not have an intention, there will be no light in him or in his speech. Second, he must have the knowledge, tolerance, dignity and tranquility. Third, he has to be sure of his speech and his knowledge. Fourth, he must be self sufficient (financially). If not he will be used by people. Fifth, he must know the people.”

Ibnul Qayim commented on this saying, “Knowledge of the people is a great trait that every Mufti and Governor should have. They should be involved with the people, be very knowledgeable in enjoining the good and forbidding the evil, and then applying the one to the other. Otherwise they will do more harm than good. If they are not knowledgeable about people, they might mistake the oppressor for the oppressed and the rightful for the wrong-doer, and vice versa. If they are ignorant of the people, their circumstances and their customs, they will not be able to distinguish between the good and the bad. They have to be very knowledgeable in people’s cunning, deception, fraud, customs and traditions. A fatwah is subject to change depending on the time, place, customs and traditions and that is all from Allah’s religion.”

2) Scholars who sell themselves for worldly possessions. The Messenger of Allah, sallallahu alayhe wa sallam, said, “Keenness on money and worldly belongings will ruin someone’s religion more effectively than a couple of hungry wolves can ruin in a herd of sheep, if left alone with it.” (Daremi)

Ibnul Qayim said, “When people of knowledge prefer this worldly life and love it, they will definitely say what is not true about Allah, in their fatawa, judgments, sayings and actions.” This is due to the fact that Allah’s rulings are not always in accordance with people’s desires especially those in positions of power and those who follow dubious paths. Their needs are always fulfilled in disagreement with the Truth. If the scholars and Governors have a liking to power and follow dubious paths, they will have their way only by using what opposes the truth.

Beware of these two types of scholars. Those who have lost contact with reality and those who prefer worldly affairs especially in matters concerning jihad, enjoining the good and forbidding the evil, and everything that concerns tyrant rulers. Ibn Taymiyah has described both types of scholars in one saying, “It is imperative, concerning jihad, to take the opinion of the true religious people who have experience in real life, not the people who love this world and whose views on religion are not in depth. Their opinions and the opinions of those scholars who lack contact with reality and life should not be taken.”

Al Jannah

Ibn ‘Abbas said: “Verily, in Paradise there is a huri (maiden) named Lu’bah. One drop of her saliva would purify the water of all the oceans in the world. On her chest is written: ‘Whoever desires to have someone like me, then let him busy himself with obeying my Lord.’”

Mujahid said: “The ground in Paradise is made of silver, its dust is made of musk, the trunks of its trees are made of gold and silver, the branches of its trees are made of pearls and gems, with its leaves and fruits growing out from them. So, whoever eats standing will not be harmed, whoever eats sitting will not be harmed, and whoever eats laying down will not be harmed, as Allah says: {“…and the bunches of fruit thereof will hang low within their reach.”} [al-Insan; 14] That is, these fruits will be within their reach whether they are standing, sitting, or laying down.”

Abu Hurayrah said: “By the One who revealed the Book upon Muhammad (peace be upon him), the people of Paradise will increase in beauty and goodness everyday, just as they used to increase in old age and weakness in the world everyday.”

Abul-Ashras said: “In Paradise, if anyone desires the meat of a bird, he simply calls out for one and it comes down and lands on its side. He eats smoked meat from one side of it and roasted meat from the other, then it comes back to life again and flies away.”

It was narrated: One of those who was known to abstain from the worldly pleasures would eat herbs and salt without any bread, so it was said to him: “You limit yourself to this?!” The man replied: “Yes, because I live my life for Paradise , and you live your life for the bathroom (meaning, you eat the best of foods and end up in the bathroom, while I eat simple foods in order to sustain my ability to worship, hoping to end up in Paradise).”

One time, Ibrahim bin Adham desired to enter the bathroom, so his companion prevented him from doing so and said to him: “You cannot enter without paying a fee.” So, the man cried out and said: “O Allah! He has prevented me from entering the abode of the devils without a price, so how can I expect to enter the abode of the prophets and the truthful without a price?”

Abu Hazim said: “If Paradise could not be attained by anyone except if they abandoned all that they loved from this worldly life, then this would be nothing in comparison to pleasures of Paradise. If one could not be saved from Hell except by experiencing every hardship possible, then this would be nothing in comparison to the hardships Hell. So, how is it when you can enter Paradise by abandoning one fraction of a thousand of the things you like, and you can be saved from Hell by experiencing one fraction of a thousand of hardship?”

It was said: “Verily, a woman of this world – if she makes it to Paradise – will be more virtuous and preferred over the Hur al-’Ayn because of her actions in this world.”

[From the book 'Tanbih ul-Ghafilin' (Informing the Heedless), chapter on 'Paradise and Its People']

Do you represent Islam?

In an age of corruption and disorder, many Muslims are forced to choose between Islam and that which is advocated by society. Muslims that attend educational institutes or are working amongst the first to be pushed against the wall and pressurized to abandon the commands of Allah just to appease their peers, classmates, colleges or friends. Because of the compromise of some, other Muslims are either scared or ashamed to practice Islam.

So, when others see you in college or at work are you known as:

A Muslim or a person that free-mixes?
A Muslimah or a person that does not cover-up?
A Muslim or a person that swears?
A Muslim or a person that does not pray?
A Muslim or a person that listens to music?

Dear brothers and sisters, a Muslim is not a person that is known for behaving like an animal with no care in the world, rather a Muslim is a responsible person that dedicates his/her whole life in serving Allah (SWT) and helping towards the betterment of society and other people. As Muslims we are the representatives of Muhammad (SAW) and we can not allow Islam to be degraded because of our negligence.

Muhammad (SAW) said,

“Each one of you are at one of the frontiers of Islam, fear Allah, and do not let Islam be attacked from your direction”.

The moment we stop practicing Islam and follow the ways of the Kuffar (disbelievers), we let ourselves, other Muslims and most importantly Allah down. Those that do not fear Allah in their words and deeds will always allow Islam to be attacked from their direction. We must never compromise Islam, rather we must submit completely to Allah and not those that divert us away from Him.