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6
Aug
2018

Our Need for Allaah (the Most High)

posted by Seifeddine-M on 6th August 2018 - 0 comments
Shaykhul-Islaam Ibn Taymiyyah رحمه الله wrote,  "You must know that a human's need for Allaah سبحانه و تعالى - that he worship Him and not associate any partner with Him - is a need concerning which there is no comparison that one can make an analogy to. In some matters, it resembles the need of the body for food and drink. However, there are many differences between the two.  The reality of a human being is in his heart and soul. These cannot be prosperous except through [their relation] with Allaah سبحانه و تعالى, concerning whom there is no other god. There is [for example,] no tranquillity in this world except in His remembrance. Verily, man is heading toward his Lord and he shall meet Him. He must definitely meet Him. There is no true goodness for him except in meeting Him. [2]  If the human experiences any pleasure or happiness other than in Allaah سبحانه و تعالى, that joy and happiness will not endure. It will move from one nature to another or from one person to another. The person will enjoy it at one time or only some of the time. In fact, sometimes the thing he enjoys and gets pleasure from does not bring him pleasure or enjoyment. Sometimes it even hurts him when it comes to him. And he is even more harmed by that. But his God is definitely always with him under every circumstance and at all times. Wherever he is, He is with him [by His knowledge and aid] ...  If someone worships anything other than Allaah سبحانه و تعالى - even if he loves it and attains some love in this world and some form of pleasure from that - [that false worship] will destroy the person in a way greater than the harmful displeasure that comes to a person who ate poison ... 
29
Jun
2018

Intention is the Key to Eternal Living in Paradise or Hell-Fire

posted by Seifeddine-M on 29th June 2018 - 0 comments
Some people ask: Why is it that the unbelievers are punished in hell forever while they were not disobedient to Allaah سبحانه و تعالى forever? Similarly, why will the believers be rewarded with heaven forever while they were obedient to Allaah سبحانه و تعالى for only a short time in this life? The answer is that the unbelievers had the intention to disobey Allaah سبحانه و تعالى forever while the believers had the intention to obey Allaah سبحانه و تعالى forever. Thereby, they are rewarded according to their intentions. As Imaam 'Ali al-Qaari رحمه الله pointed out, entrance into Paradise is due to faith, the levels in Paradise are due to the deeds performed and remaining therein forever is due to the intention that the person had to obey Allaah سبحانه و تعالى as long as he could have lived. Similarly, entrance into Hell is due to disbelief, its levels are due to the evil deeds that the person performed and its eternity is due to the intention the unbeliever had to forever disobey Allaah.   The disbelievers may do some deeds that seem to be good because they bring positive results for others, such as humanitarian acts. However, that does not mean that such acts are good for the person himself. Imaam lbn Rajab رحمه الله stated,  "Ordering good is a type of charity. Bringing about reconciliation and peace between two is a good deed, even if it is not done for the sake of Allaah سبحانه و تعالى, due to the benefit that it brings for others. The people receive goodness and good. However, as for the one who brought it about, if he did that for the sake of Allaah سبحانه و تعالى and seeking His pleasure, then it is good for him and he shall be rewarded. If that was not his intent, it is actually not good for him nor shall he be rewarded for it." [2]  The problem with the deeds of all the disbelievers - in general - is that none of them, no matter how utilitarian or humanitarian they seem, are for the sake of Allaah سبحانه و تعالى. They perform deeds for the sake of the false, claimed gods, such as Prophet Jesus عليه السلام. Or they perform deeds to make their own egos feel good. Sometimes - many times - they do acts to impress others. Hence, their deeds are never really for the sake of Allaah سبحانه و تعالى and, therefore, they are not deserving of reward from Allaah سبحانه و تعالى in the Hereafter. They claim to be doing good while at the same time they are refusing to submit to Allaah سبحانه و تعالى. Hence, there can truly be no good in them. They are as those described in the Qur'aan,     
26
Mar
2018

Faith in the Hereafter and Fear of Allaah (the Exalted)

posted by Seifeddine-M on 26th March 2018 - 0 comments
Mufti Muhammad Shafi' رحمه الله wrote,  "The belief in the Hereafter, among Islamic doctrines, is the one whose role in history has been what is nowadays described as revolutionary, for it began with transmuting the morals and manners of the followers of the Holy Qur'aan, and gradually gave them a place of distinction and eminence even in the political history of mankind. The reason is obvious.  Consider the case of those who believe that life in the physical world is the only life, its joys the only joys and its pains the only pains, whose only goal is to seek the pleasures of the senses and the fulfilment of physical or emotional needs, and who stubbornly refuse to believe in the life of the Hereafter, in the Day of Judgment and the assessment of everyone's deeds, and in the requital of the deeds in the other world. When such people find the distinction between truth and falsehood, between the permissible and the forbidden, interfering with the hunt for the gratification of their desires, such differentiations naturally become intolerable to them.  Now, who or what can effectively prevent them from committing crimes? The penal laws made by the state or by any other human authority can never serve either as real deterrents to crime or as agents of moral reform.  Habitual criminals soon grow used to the penalties. A man, milder or gentler of temperament or just timid, may agree to forego the satisfaction of his desires for fear of punishment, but he would do so only to the extent that he is in danger of being caught. But in his privacy where the laws of the state cannot encroach upon his freedom of action, who can force him to renounce his pleasures and accept the yoke of restraints? 
23
Mar
2018

Realising That One Is Reading the Word and Speech of Allaah the Exalted

posted by Seifeddine-M on 23rd March 2018 - 0 comments
Verses 190 and 191 of Soorah Aali-'Imraan read,      [color=#ff0000]"Behold, in the creation of the heavens and the earth, and the alternation of night and day, there are indeed signs for men of understanding men who remember Allaah standing, sitting and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the saying): 'Our Lord, You have not created (all) this in vain (or for naught). Glory to You! Give us salvation from the punishment of the Fire.'" [/color] In these verses Allaah سبحانه و تعالى speaks about looking at this creation and its magnificence and wonders. Surely this should make any human conscious that this creation has not been created in vain or without a reason. There obviously must be some purpose and reason for this great creation.  If that is what the perceptive person concludes from this creation, what must be his thought when he turns to the Qur'aan realising that it is the Word and Speech of Allaah سبحانه و تعالى? It is the Word of Allaah سبحانه و تعالى that Allaah سبحانه و تعالى revealed to the Prophet Muhammad صلى الله عليه وسلم and preserved for all of mankind until the Day of Judgment. The Word of Allaah سبحانه و تعالى - isn't that much greater than the wonders and magnificence of the heavens and earth? The Qur'aan is not a creation but it is the Speech of Allaah.  
16
Nov
2015

The Qur'aan Is Not Limited To A Certain Time Or Place

posted by Seifeddine-M on 16th November 2015 - 0 comments

The Qur'aan was revealed at a certain time and in reference, in many cases, to a certain people or incident. It is sometimes easy for the reader to become complacent and to think of the Qur'aan in terms of referring just to something that happened, something bygone. He thereby closes his eyes unconsciously to the fact that the Qur'aan was not revealed only for a specific era or for a specific people. Instead it is the guidance for all of mankind until the Day of Judgement. It contains lessons that transcend the constraints of time and place. The reader must open his eyes and realise that the Qur'aan, although it refers to specific events, is laying down lessons and principles that are valid for all times and places. 

Instead of thinking only about the event referred to, it is must more important for the reader to think about how the Quranic lesson is being manifested in front of his own eyes or is to be applied in his times. 

This is not meant to downplay the importance of the science of asbaab an-nuzool (the study of the events leading up to a specific revelation). In many cases, the actual meaning or proper intent of a particular verse cannot be fully understood without looking to the verse's asbaab an-nuzool. But that does not mean that the verse itself or its ruling or lesson is restricted to only that occasion or only to those individuals to whom it was originally referring. If that were the case, then perhaps much of the Qur'aan would have no validity today. This important point is why scholars agree upon the maxim: the ruling is determined by the generality of the text and not by the particularity of the occasion of the ruling. 

That the text of the Qur'aan was not to be confined by time and place was something well known to the scholars of tafseer throughout the ages. Whenever they turned to the Qur'aan, they found guidance for their own place and time because they realised that the lessons and rulings of the Qur'aan were not to be restricted to the time of the Companions رضي الله عنهم of the Prophet صلى الله عليه وسلم. This was clearly reflected in their commentaries of the Qur'aan. Salaahud-Deen Al-Khaalidi notes, 

"Each and every generation of Muslims found in the text of the Qur'aan a discussion of what they were passing through and what would improve their lives as if the Qur'aan was being revealed at that moment in particular. Every one of the commentators of the Qur'aan started from the texts of the Qur'aan to develop and train his people and make their situation better. And from every commentary on the Qur'aan one can derive the level of culture and civilisation, customs, social life, level of belief and behaviour for the period in which the commentator lived. That commentary was a recording of the civilisation and history of that period. That was only the case because the texts of the Qur'aan were applicable to the time and place of the commentator and were directed to the people around him." [1] 

13
Nov
2015

Realise That Everything In The Qur'aan Is True And Have Complete Trust In It

posted by Seifeddine-M on 13th November 2015 - 0 comments

Allaah سبحانه و تعالى states, 



 

"And who is more truthful than Allaah in statement?" (Sooratun-Nisaa', 4:87) 

and,

12
Nov
2015

Dreams of the Prophets (peace and blessings be upon them all)

posted by Seifeddine-M on 12th November 2015 - 0 comments

The dreams of the Prophets عليهم الصلاة والسلام were all true - which was a valuable support to the veracity of their message. Whether they were sleeping or awake, Shaytaan was not allowed to make them envision falsehood. 

Sa'eed Ibn Jubayr رحمه الله reported that Ibn 'Abbaas رضي الله عنهما said: "The Prophets' dreams are part of revelation." [1] 

Imaam Ahmad رحمه الله said: "The dreams of the Prophets عليهم الصلاة والسلام were part of revelation. Only ignorant individuals would belittle dreams and claim that they have no consequence." [2] 

Dreams are, therefore, included in the meaning of the aayah: 


9
Nov
2015

The Qur'aan Is All About The Proper Conception and Application of Tawheed

posted by Seifeddine-M on 9th November 2015 - 0 comments

The correct belief in tawheed (Islamic monotheism) does not mean that one simply recognises that there is a God or Creator. It goes beyond that to having the proper beliefs about that Creator and submitting to that Creator and God in all realms of life, either as an individual in his worship and behaviour or as a society. 

Imaam Ibn Abil-'Izz al-Hanafi رحمه الله said: "Most of the soorahs in the Qur'aan are concerned with the two types of tawheed [1]; in fact, everysoorah in the Qur'aan [is concerned with tawheed]. The Qur'aan either reports about Allaah's Names and Attributes سبحانه و تعالى. This is the tawheedthat one must have knowledge about and that is reported. Or the Qur'aan calls to His worship, associating no partner with Him [in that worship] and abandoning any other idol other than Him. This is the tawheed of intention and will. Or the Qur'aan orders, prohibits or commands [His] obedience. These are essential aspects of tawheed and part of its completeness. Or the Qur'aan reports about how [Allaah سبحانه و تعالى] honours the people [who adhere to] tawheed and what He does for them in this world and what He graciously bestows upon them in the Hereafter. That is the reward for [adhering to] tawheed. Or [the Qur'aan] reports about the polytheists and how He treats them in this world and what kind of punishment that will receive in the end. That is the punishment for those who abandon the aspects of tawheed." [2] 

Sayyid Qutb رحمه الله echoed that statement when he wrote: "Defining the real uloohiyyah [3] and clarifying its particular aspects of Lordship, Sustainer and Ruler, and defining uboodiyyah [4] and its limits that must not be trespassed, and going from all of that to mankind worshipping their true Lord, and recognising that Lordship, Sustaining and Ruling belong only to Him.. [5] This is the main topic of the entire Qur'aan.. And what is beyond that is simply an explanation of what this great truth [tawheed] implies and requires in the life of humans, in every respect." [6] 



Summary
22
Oct
2015

Teaching the Creation about Allaah, His Oneness and Attributes

posted by Seifeddine-M on 22nd October 2015 - 0 comments

There is no question that guiding the creation to the understanding and implications of Allaah's Oneness سبحانه و تعالى and Uniqueness (tawheed) is the overriding purpose of the Qur'aan. It is part of the nature of a human to want to know Allaah سبحانه و تعالى, his Lord and Creator. It is the Qur'aan that eloquently tells the human about his Lord such that he will then recognise the signs of his Lord, appreciate His actions and know His attributes. [1] 

Through these teachings found in the Qur'aan, the human will increase his love and adoration for his Lord. He will worship Him with greater intensity and love and he will be a more devoted servant to Him. [2] 

Through Allaah's سبحانه و تعالى clear description of His complete power over all things, His complete power to punish and His justice, the human learns to fear his Lord because of his own sins and shortcomings toward Him. At the same time, Allaah's سبحانه و تعالى clear description of His forgiveness and great mercy as well as the generous rewards He grants to the believers for their belief and good deeds increases the human's hope in Allaah سبحانه و تعالى. Hence, all of these aspects of the Qur'aan are intended to help the human know his Lord, have the proper relationship toward Hum and to have the feelings in his heart that make him act properly towards Allaah سبحانه و تعالى. 

Thus when one reads the Qur'aan, he should realise that he is reading about his God and Lord. The Qur'aan is answering those basic human questions for him: Who is my Creator and God? What is my relationship to Him? Why did He create me? But, more importantly, Allaah سبحانه و تعالى is telling the human about Himself so the human may draw closer to Him and increase his adoration and worship Him. 

That this is one of the overriding purposes of the Qur'aan can be seen in the following hadeeth wherein the Prophetصلى الله عليه وسلم identifies the greatest or most virtuous verse in the Qur'aan: Ubayy Ibn Ka'ab رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said to him, "O Abul-Mundhir! Do you know which verse of the Book of Allaah with you is the greatest?" He replied, "Allaah and His Messenger know best." Again the Prophet صلى الله عليه وسلم asked, "O Abul-Mundhir! Do you know which verse of the Book of Allaah with you is the greatest?" He replied, "I said, '[The verse,] Allaah, there is no god worthy of worship besided Him, the Ever-Living, the Ever-Sustaining'"? The Prophet صلى الله عليه وسلم then struck his chest and said, "By Allaah, may knowledge be made pleasant for you oh Abul-Mundhir [as you answered correctly]." [3] 

1
Dec
2014

Eemaan (Faith) is Gratitude and Patience

posted by Seifeddine-M on 1st December 2014 - 0 comments

Imaam Ibn al-Qayyim رحمه الله said, "Faith is two halves: a half that is patience and a half that is gratitude. More than one from the Salaf said, 'Patience is one half of faith.' 'Abdullaah Ibn Mas'ood رضي الله عنه said, 'Faith is two halves, a half that is patience and a half that is gratitude.' For this reason Allaah, the Sublime, combined between patience and gratitude in His saying:

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