Category Archives: Belief

The Best Introduction


Imam Ash-Shafee (R) said, “If Allah had sent down only surah Al-Asr, it would have been sufficient (as a proof and guidance for mankind).”

This is the beauty of Islam. It is not only surah Al-Asr. Out of His infinite mercy, Allah has made the whole religion replete with proofs about the truthfulness of Islam. A proof can be a verse from the Quran. It can be a saying of the Messenger of Allah (ﷺ). It can be an incident from the life of Prophet (ﷺ). It is not possible to convince all human beings with one single proof. That is why, by His Mercy, Allah has blessed us with countless number of proofs.

Personally for me, khutbatul hajah (the sermon of necessity) has always been a source of evidence that Islam is a religion sent down by none other than Allah. This introductory khutbah, which the Messenger of Allah (ﷺ) taught his ummah to begin their speech with, is so eloquent that when you hear it, you immediately recognize that it is impossible for a human being to come up with such a perfect introduction.

A beauty of khutbatul hajah is you never get tired of it. If a speaker writes an introduction and uses it every time he gives a speech, for sure the audience will get bored of it. That is why speakers always try to come with an unique introduction to draw the attention of their audience every time they give a new speech. In contrast, we never get tired of khutbatul hajah. You may hear it more than once is a single gathering, and yet, every time you hear it, your love only grows for it.

This article will present khutbatul hajah and a short explanation of it by Yasir Qadhi.

Khutbatul Hajah

All Praise is due to Allah. We Praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil of our souls, and the adverse consequences of our deeds. Whoever Allah guides, there is none that can misguide him, and whoever He misguides, then none can guide him.

I bear witness and testify that there is no deity worthy of worship except for Allah; He is alone, having no partners. I bear witness and testify that Muhammad (ﷺ) is His perfect worshiper, and messenger.

O you who have faith! Have taqwa of Allah as He deserves, and die not except as Muslims. [The Noble Quran 3:102]

O Mankind! Have taqwa of your Lord, Who created you from a single person, and from him, He created his wife, and from these two, He created multitudes of men, and women. And have taqwa of Allah, through whom you demand your mutual rights, and (do not cut off) the ties of kinship. Verily, Allah is Ever-Watching of over you. [The Noble Quran 4:1]

O you who you have faith! Have taqwa of Allah, and say righteous speech. He will direct you to do righteous deeds, and He will forgive your sins. And whoever obeys Allah and His Messenger has indeed achieved the ultimate success. [the Noble Quran 33:70-71]

As to what follows, then the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (ﷺ). And the worst of affairs are newly invented matters, and every innovation is a misguidance, and every misguidance is in the fire of Hell.

A short explanation of khutbatul hajah from An Introduction to the Sciences of the Qur’aan by Abu Ammaar Yasir Qadhi

In this short speech, which the Prophet (ﷺ) would give every time he spoke, and which he (ﷺ) taught the Companions to give every time they spoke, the Prophet (ﷺ) summarized the essence of Islam. The words, despite their brevity, are deep in meaning. The speech, despite its lightness, carries great import.

In the first two paragraphs, the Prophet (ﷺ) outlined the fundamentals of faith (eeman). The first paragraph consists of acknowledging the ‘Oneness of Allah in His Existence’ (Tawheed ar-Ruboobiyyah), and in affirming His unique Names and Attributes (Tawheed al-Asmaa wa as-Sifaat). The fact that a person testifies that Allah is worthy of all types of praise, and that He is the One who is asked in all matters, automatically implies that He exists, and possesses such Names and Attributes that make it deserving and obligatory upon the creation to do these acts.

The second paragraph is the testimony of faith (shahaadah), and with it a Muslim testifies that he will worship Allah, and only Allah, and that this worship will be based upon the teachings and Sunnah of the Prophet Muhammad (ﷺ). This is the essence of the ‘Oneness of Actions’ (Tawheed al-Uloohiyyah); that all of a person’s acts will be performed with one goal in mind: the pleasure of the Creator.

The three verses that the Prophet (ﷺ) would recite have one central theme: the importance of taqwa. The famous student of Ibn ‘Abbas, Mujaahid ibn Jabr (d. 103 A.H.) defined taqwa as, “It is that you obey Allah, so that He is never disobeyed, and you are conscious of Him, so that he is never forgotten, and that you thank Him, so that He is never disbelieved.” The taqwa of Allah is the life of the heart; without it all actions are as if dead.

In the last paragraph, the Prophet (ﷺ) summarized the source of all guidance, and the source of all misguidance. Guidance comes only from the two inspirations – the Quran and the Sunnah. The Quran is described as the best of all speech. If this is the case, then it must contain in it the best of all matters in all that is needed by mankind. The Sunnah, the best guidance, is superior to all other philosophies and methodologies that mankind has invented, for the Sunnah is the perfect example of the worship of Allah, manifested in the life and actions of the Prophet Muhammad (ﷺ). All that is opposed to the Quran and Sunnah – and in this opposition lies the source of all evil – are termed newly-invented innovations, destined to the fire of Hell.

Non-Muslims are Kaafirs

Shaykh Yasir Qadhi has recently endorsed and published an article authored by Umm Zakiyyah about the usage of the word ‘kaafir’ in his website The article is titled Kaafir, the New F-word. Although the article is replete with verses from the Quran and sayings from the sunnah of the Messenger of Allah (ﷺ), and appears to teach us about the word kaafir, an apparent objective of the article is to urge Muslims to refrain from labeling people as kaafir, including self-professed non-Muslims, especially after their death, based on the argument that it is not possible to know the ‘state of anyone’s soul’.

Here are the main points of the article:

  • The article says that the word kaafir is a not a word of profanity, because Allah does not use profane language. The author then quotes some verses from the Quran where Allah defined who the disbelievers are. The author followed up these verses with the hadith of Jibreel (peace be upon him), where the Messenger of Allah (ﷺ) mentioned that anyone who dies in faith other than Islam after his (ﷺ) prophethood, including the Jews and the Christians, will be of the inhabitants of the Hell Fire.
  • The article then presents a discussion about who will go to hell and who will go to paradise. This discussion is brief and ambiguous.
  • Next, the article discusses about Islamic prohibition to pray for the non-Muslims, who we may happen to admire because of their certain traits or because of them being our family members, and presents the example of Abu Taalib and the parents of Messenger of Allah (ﷺ), whom the Messenger of Allah (ﷺ) was not allowed to pray upon after their death.
  • Finally, the article presents us through the following two paragraphs the guideline about how the word kaafir should be used:

The Qur’an is quite unambiguous regarding who is a mu’min (believer) and who is a kaafir (disbeliever), and this is clear to anyone who has read Allāh’s Book in full. Nevertheless, it is not our job to carelessly toss around the label kaafir. Just as it is against Islam to label non-Muslims believers and give them the rights reserved only for Muslims, it is also against Islam to claim knowledge of the Unseen and carelessly label people kaafir, especially in reference to someone’s soul after death.

A person can live his or her life as a disbeliever then accept Islam in private before death. A person can also live his or her life as a believer then reject Islam in private before death. Thus, ultimately, we don’t know the state of anyone’s soul—even that of professed Muslims.

Here are my reservations about the above two paragraphs:

  • It is not proper to say that the Quran is quite unambiguous regarding the definition of believers and disbelievers. Rather the Quran is not ambiguous at all in this regard.
  • Regarding the claim that it is not from Islam to carelessly tag people with the word kaafir, then this is true if the statement is about takfeer, which is labeling other Muslims as kaafir. However, the article advises Muslims that they should remain silent and stay away from labeling anyone as kaafir, including those who profess non-Islamic faith, based on the principle that it is not possible to know the ultimate state of someone’s soul, which is the knowledge of unseen, and I disagree with this opinion. If someone claims that he is a Christian, Jew, Hindu, agnostic, atheist, or follower of any religion or way of life other than Islam, then he has already self-pronounced kufr upon him, and thereafter as a Muslim, it is my duty to declare that this person is a kaafir if there is a need to make such declaration. For example, I say that Richard Dawkins, the self-proclaimed atheist, is a kaafir. Also for example, I say that Rabindranath Tagore, a Hindu poet, and Steve Jobs, a Buddhist, were kaafirs. I will not cease to say that they were kaafirs based on the argument that I do not exactly know the faith that resided in their soul. I do not need to know that. Outwardly Tagore and Jobs professed and appeared as Hindu and Buddhist, respectively, and this is enough for me to say that they were kaafirs. Umar bin Al-Khattab (May Allah be pleased with him) reported saying: “In the lifetime of Messenger of Allah (ﷺ) some people were called to account through Revelation. Now Revelation has discontinued and we shall judge you by your apparent acts. Whoever displays to us good, we shall grant him peace and security, and treat him as a near one. We have nothing to do with his insight. Allah will call him to account for that. But whosoever shows evil to us, we shall not grant him security nor shall we believe him, even if he professed that his intention is good.”
  • Saying that a non-Muslim person is a kaafir is not same as saying that a non-Muslim person is going to be in the Fire of Hell. For the latter, it is a knowledge that belongs to Allah, but for the former, we see what is apparent, and if a person apparently claims to be a non-Muslim, then we have no problem in saying that he is a kaafir. The author has unnecessarily coupled these two different statements.
  • If the word kaafir is not a language of profanity, and it is not a language of profanity, especially since Allah and His Messenger (ﷺ) numerous times referred non-Muslims as kaafirs, then there is no problem with labeling non-Muslims as kaafirs.
  • The author contradicts herself when she says that Muslims should treat disbelievers the way they are supposed to be treated (i.e. not praying for them after their death and not giving them rights they are not entitled to receive) but follows it with the advice that Muslims should stay away from labeling people as kaafir, including non-Muslims, especially after their death. If what is apparent from them, i.e. their profession of non-Islamic faith, is adequate to treat them as disbelievers during their life and after their death, then why what is apparent of them is not adequate to label them as kaafirs during their lifetime and after their death? Why the extra condition of knowing what is in the soul is necessary for labeling disbelievers as kaafirs, but the outward self-profession of disbelief is more than enough to give them the treatment of a kaafir?
  • If I accede to the author’s argument that it is not possible to know the faith residing in a non-Muslim’s soul or the faith a non-Muslim dies upon, and thus not possible to label him as a kaafir, then by using the same logic, it can be said that I cannot call a Muslim brother of mine a Muslim, because ultimately I do not know the faith in his heart, and I do not know the faith he will die upon either. However, we accept someone’s testimony of faith without questioning or asking what is in the heart, and when a Muslim dies, we consider him as our brother, and we never bring the affairs of heart. Shouldn’t the same be applied for disbelievers too? Their testimony of disbelief is enough to say that they are kaafirs, both during their life and after death.
  • Also if I accede to her argument that it is not possible to label non-Muslims as kaafirs, because of not being able to know what is in their hearts or the faith they may die upon, then who did Allah address when He used the word kaafir or kuffar in His book?
  • The argument of the affairs of heart is primarily misused. For example, someone might not pray, and when reminded to pray, he may say, “You do not know the affairs of my heart.” Someone may not wear hijab, and may easily defend herself by saying, “You do not know the affairs of my heart.” Unfortunately, the author brought this wrong argument, and deters Muslims from saying that non-Muslims are kaafirs. Since we do not know the affairs of his heart or the faith he died upon, can we say that we should refrain from saying that Mut’im ibn Adi, for example, was a kaafir?
  • It is no hidden fact that the word kaafir is a taboo word among many non-Muslims and among the modernist Muslims. They want to avoid this word at all cost. In such circumstances, vaguely advising Muslims to refrain from labeling self-professed non-Muslims as kaafirs will only reinforce the claim that kaafir is a taboo word. There is no denying here that the author has appropriately quoted verses from the Noble Quran and ahadith of the Messenger of Allah (ﷺ), but the soft advice at the end of the article, which discourages Muslims from labeling non-Muslims as kaafirs based on our inability to know their inner faith, gives the whole article the following vibe: “We have quoted what Allah and His Messenger (ﷺ) said and we do not deny anything. However, we will not say on our tongues that you are kaafirs despite your profession of disbelief, because we do not know what is in your hearts.”
  • According to Shykh Saleh Al Fawzaan, anyone who does not declare (and re-read the word declare) the disbelievers to be kaafirs or doubts their disbelief, then he or she has disbelieved. As Muslims, it is obligatory upon us to declare the disbelievers as kaafirs.

Shaykh Saleh al-Fawzaan حفظه الله said:

من لم يُـكَــفِّـر المُشرِكينَ أَوْ شَكَّ في كُـفْرِهِم أَوْ صَـحَّـحَ مَذْهَـبَـهُمْ كَفَر

Whoever does not declare the polytheists to be disbelievers, or he doubts their disbelief or approves of their way, then he has disbelieved.

This issue is very grave indeed. Many people who ascribe themselves to Islam fall into it, not declaring the polytheist to be disbelievers, saying, “I do not commit any shirk, and all praise is for Allah, and I have not ever committed shirk, however, I will not declare the people to be disbelievers.”

We say to him: Since you know the religion, then it is obligatory on you to declare those whom Allah has declared disbelievers to be disbelievers, and those who ascribe partners to Allah, the Mighty and the Majestic. And it is obligatory on you to declare yourself free from them as Ibraaheem عليه السلام did with his father and tribe:

43_26 43_27

And [mention, O Muhammad], when Abraham said to his father and his people, “Indeed, I am disassociated from that which you worship. Except for He who created me; and indeed, He will guide me.” [The Noble Quran 43:26-27]

Shaykh Abdul Azeez bin Abdullaah al-Raajihee provided a similar explanation. He said:

من لم يُـكَــفِّـر المُشرِكينَ أَوْ شَكَّ في كُـفْرِهِم أَوْ صَـحَّـحَ مَذْهَـبَـهُمْ كَفَر

Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

What this Nullifier means is: that one does not believe that the polytheists are upon disbelief.  The term “polytheists” is general and includes all of the various types of disbelievers.  Therefore, every disbeliever is a polytheist.  So whoever does not hold a disbeliever to be as such, then he himself is a disbeliever, just like him.  Whoever does not consider the Jews or the Christians or the Magians (Majoos) or the idol worshippers or the hypocrites or the Communists to be disbelievers then he himself is a disbeliever.

The quotes and respective explanations of Shaykh Saleh al-Fawzaan and Shaykh Abdul Azeez bin Abdullaah al-Raajihee have been provided from an article titled Removing the Doubts: Doubting the Kufr of a Kaafir? from website Ilm4All. Please visit the link to read full explanation.

I would like to end this discussion with the following verse from the noble Quran:


O you who have believed, fear Allah and speak words of appropriate justice. [The Noble Quran 33:70]

10 Most Lousy Excuses


When we enjoin good and forbid evil, it is common to encounter excuses from the ones who we are advising. Excuse is a kind of defense mechanism people use when confronted with the truth. In this article, I have listed ten most common excuses we usually come across while giving Islamic advice, and explained in detail how you can refute each of these excuses.

01. You are being judgmental
“You are being judgmental” is the most common excuse of our time, especially in online discussions. I am not saying here in any way that we never come across as judgmental. Sometimes we do. However, the opposite is also true. Sometimes, as soon as we give advice, ‘do not judge me’ is hurled out, and the recipients of our advice wrongly assume that we were trying to prove ourselves better than them.

Although ‘don’t judge me’ and the other variants of this excuse can be startling for the advice giver, there are many easy rebuttals of this excuse:

First, when someone says “you are being judgmental” to the advice giver, he also ends up judging the intention of the advice giver. May be the advice giver was sincere and did not mean to judge. May be the advice giver has yet to attain some maturity in terms of how to give advice. Why not give the advice giver some benefit of doubt? Why do you immediately judge his intention?

Second, focus on what the advice is about, not on how it is given or who has given it.

02. My heart is pure
I am sure you have heard excuses in the following lines:

“I do not cover my hair but my heart is pure.”
“I am more spiritual than ritualistic.”
“I talk with girls but I keep my heart pure. Mental hijab is far more important than physical hijab.”

The rebuttals of such claims are also very easy:

First, when Allah revealed the laws of Islam, He revealed both the spirit of law and the letter of law. The spirit and the letter of law are not separable. For example, if someone does not fast but claims to have attained the spiritual high like a fasting person, no one would believe him. Everyone knows that the spiritual high of fasting is not attainable without abstaining from food and intimacy. At the same time, if the spirit is not observed, following the letter of law alone does not help much either. For example, if someone fasts, but engages in backbiting or sees lewd things while fasting, he will not benefit from his fasting at all. The Messenger of Allah said, “Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink.”[Bukhari]

For those who claim to have pure hearts and spiritual nature, but do not comply with the letter of Sharia, they neither have pure hearts nor possess spirituality. As it has been demonstrated, spirituality cannot be separated from the letter of law. One cannot be achieved without the other. Without spirit, the letter of law becomes meaningless rituals. Without the letter of law, spirituality is nothing but wishful whims and desires. Allah has always coupled belief with good deeds in the Quran:

But they who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally. [The Noble Quran 2:82]

Second, no one can claim to have a purer heart than that of the Messenger of Allah (ﷺ). Yet he (ﷺ) was the most meticulous in following the letter of each and every law of Islam.

Third, to cleanse the heart, one needs to do something. We study to pass exams. We sweep the floor to clean our houses. Similarly, to cleanse the heart, one must worship Allah, in the way it has been prescribed and shown by the Messenger of Allah (ﷺ).

Fourth, it is possible to have an inner state that is rebellious to the teachings of Islam, but the outer state or appearance may conceal it. For example, the hypocrites during the time of the Messenger of Allah (ﷺ) would pray in the mosque, but they had disbelief in their hearts. However, if the inner state is pure and conforms to the teachings of Islam, then it is impossible for the outer state or appearance to contradict the inner state. It is because inner transgression is easy to veil. For example, if someone does not transgress Allah in private, do you think he will disobey Allah in public? Similarly, if the heart obeys Allah, which is a private affair between Allah and the heart alone, then how is it possible for the outer appearance, which is visible to public, to disobey Allah?

Additionally, claim of possessing a pure heart is a very high level of praise, and even the companions of the Messenger of Allah (ﷺ) would not dare to shower them with such praise. Omar ibn Al-Khattab (رضى الله عنه) would often ask Hudhayfa ibn Al-Yaman (رضى الله عنه), whom the Messenger of Allah (ﷺ) had vouchsafed the names of hypocrites, “Tell me O Hudhayfa! Am I among the hypocrites?” Hudhayfa (رضى الله عنه) would reply, “By Allah! No.” If Omar ibn Al-Khattab (رضى الله عنه) could not ascertain the purity of his heart, even though Shaytan would flee from him seeing his sincerity, how can we so easily claim that we have pure, spiritual hearts? Undoubtedly, such self-praise is the first step towards deviation.

03. I am not married
Last year mashaAllah a young, handsome, unmarried brother from Algeria had joined our company. Since Doha is very close to the holy city of Makkah, and the brother also earns a good salary, I suggested him that he finishes off his obligation of hajj.

“Go for hajj brother.”
“But I am not married.”
“So what? Did Allah make marriage a condition for hajj?”

The young Muslims of our time often harbor a dream where they imagine of reaching a spiritual utopia instantly after getting married. They dream of praying tahajjud, studying Arabic, learning beneficial knowledge, and doing hajj together with their spouse. They dream of waking their spouse for fajr prayer. These dreams are beautiful, but there are two problems when we focus too much on the dream and forget the reality. First, marriage is not a condition for doing acts of worship. We do not need a spouse to do hajj, pray tahajjud or fajr, and learn beneficial knowledge and Arabic. If an act of worship is obligatory, like praying fajr or doing hajj, then neglecting it using the excuse of not having a spouse is sinful. Second, there is a difference between dream and wishful thinking. Dream is something that you work for. Wishful thinking means you wish to get something miraculously without doing any work for it. For anyone who dreams of reaching a spiritual idealism right after marriage but does not prepare himself or herself while he or she is unmarried, that idealism will probably never become a reality. If you have never waked up for fajr, how can you think that marriage will suddenly make waking up for fajr your second nature? Performing any act of worship requires patience and practice, not marriage. Marriage is half of the deen. Half + Half = One. This is a simple equation. Therefore, each spouse must prepare his half or her half prior to marriage.

04. InShaAllah….make dua for me!
This excuse is given by those who procrastinate or who try to shy away from the advice given to them. There is a brother who rarely prays, and sometimes when I see him, I try to gently remind him the importance of prayer. Majority of the time he replies in the following lines:

“InShaAllah brother inShaAllah, make dua for me!”

One day I confronted him.

“Brother, inShaAllah I will make dua for you. But please tell me why you are working here. You didn’t just make dua and say InShaAllah and sit in your house expecting the salary to fall from the heaven, did you?”

The brother laughed it off.

The excuses of ‘Inshallah’ and ‘make dua for me’ have two problematic areas. Whenever someone gives excuses in these lines after you advise them, explain these problem areas:

First, dua alone cannot solve problems unless dua is associated with sincere intention to change, and Allah knows our intentions. If someone is exerting every possible effort for worldly matters, but uses ‘make dua for me’ to excuse him from religious obligations, then the intention to change is missing clearly. In such circumstance, the need for sincere intention should be explained.

Second, the word inShallah (if Allah wills) has some etiquette of usage attached with it. When someone says, “I will do it inShaAllah,” in factual sense, the phrase would mean that he is determined to do it unless Allah decrees otherwise, something that is beyond his control. However, if someone says “I will do it inShaAllah” and means that he will never do it, then it is as if he is using the Decree of Allah to hide his intention to never do it, and it is an abuse of the word inShaAllah. Muslims are not supposed to play with words, let alone religious words. Allah instructed us:

O you who have believed, fear Allah and speak words of appropriate justice. [The Noble Quran 33:70]

05. Religion is personal matter
Many years ago my father once advised a relative of his to pray. And he answered that religion was his personal affair.

This notion that religious is personal business was invented by secularists, who wanted to seclude religion into personal lives. Unfortunately, many modernist Muslims have picked it up and use it as an excuse to shy away from religious obligations.

If someone says that religion is a personal matter, simply put the following counter questions:

If the Messenger of Allah (ﷺ) were here, and gave you the same advice I have given you, would you tell him that religion is personal business?

If the religion was a personal matter, why did the Messenger of Allah (ﷺ) go out and spread Islam?

If the religion was personal matter, why did Allah command us to enjoin good and forbid evil?

In a nutshell, statement that religion is personal matter is in complete contrary to Islam. It defeats the whole purpose of Islam. Islam is not a personal matter. It is the deen of Allah, and Allah will make His deen manifest even if the haters do not like it:

They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it. [The Noble Quran 61:8]

06. Brother you are too extreme, I am a moderate Muslim
Some Muslims have unfortunately misunderstood the definition of moderation or the middle path. Shaykh Kamal El Mekki has given a proper definition of the middle way. In one of his lectures, he asked, who is in the middle? Obviously, the answer is the Messenger of Allah (ﷺ). He was not extreme and his noble sunnah is the middle way.

Therefore, when someone accuses you of extremism, judge the accusation in the light of the sunnah of Messenger of Allah (ﷺ), and see if the accusation holds or not.

“Son, why are you growing beards now? You are a young man. We do not want any extremism in our house.”

“What is the problem with shaking hands with non-mahram women? It is not that I am shaking their hands with desire. I think you are being extreme here.”

Let’s analyze these cases in the yardstick of sunnah. Did the Messenger of Allah (ﷺ) grow bread? He (ﷺ) did. Therefore, growing beard is not extremism. It is the middle way. Did the Messenger of Allah (ﷺ) ever shake hands with non-mahram women? He (ﷺ) did not. Therefore, refusing to shake hands with non-mahram women is not extremism. Rather, it is the middle way. It is the best example.

Muslims should be careful about the label of extremism. Extremism and the middle way have been clearly defined by the Messenger of Allah (ﷺ). If someone agrees with ‘extremism’ as defined by the West, the definition which basically aims to eliminate the laws of Islam all together, he may accuse the examples of Messenger of Allah (ﷺ) as extreme, and we seek refuge with Allah from ever using derogatory terms like ‘extreme’ to label the examples of Messenger of Allah (ﷺ), who left for us the best examples to follow. Allah said:

There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. [The Noble Quran 33:21]

07. Allah is All forgiving, the Most Merciful
This is another of the most common excuses.

“Brother, do not listen to music.”
“Brother, Allah is All Forgiving, Most Merciful.”

That Allah is All Forgiving and the Most Merciful is a factual statement. However, when this factual statement is used as an excuse to shy away from religious obligations, this becomes a statement of arrogance.


Because although Allah is All Forgiving and the Most Merciful, can anyone force Allah to show mercy or grant forgiveness? The answer is NO. No one can force Allah to do anything. Allah alone decides whether He will forgive or punish a transgressor. No one can have any say in this regard. Therefore, when someone continually transgresses the limits of Allah, and at the same time consoles him by saying that Allah is All Forgiving and the Most Merciful, his statement implicitly implies that Allah is bound to forgive him, whereas Allah is free from any obligation. And this is how a factual statement becomes a statement of arrogance, and this is how Shaytaan tricks human beings.

Allah has said in the Quran:

[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful. And that it is My punishment which is the painful punishment. [The Noble Quran 15:49-50]

Allah also said:

To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent. [The Noble Quran 2:284]

Like Allah mentioned that He is infinitely merciful, He also mentioned that He is the most severe in punishment. Therefore, for those who only focus on the Mercy of Allah and use the Mercy of Allah as an excuse to commit sins, they only fool themselves by consciously losing sight of Allah’s severe punishment, and by forgetting the fact that no one can force Allah to show mercy and grant forgiveness.

08. Trade off mentality/False consolation
“I do not pray five times a day, but I pray jumuah.”
“I do not cover my hair, but I dress moderately.”

This category of excuses contains elements of trade off mentality and false consolation.

Does jumuah compensate for the five daily prayers? There is no such compensation system in Islam. If you pray jumuah, you will be rewarded, but you would still be a disobedient slave for missing the daily prayers.

Similarly, dressing moderately does not compensate for keeping your hair uncovered. One may have mountains of good deeds, but a sin still remains a sin.

If you use your good deeds as a consolation for your failure in other areas, then know that such consolation is coming from the Shaytaan. If Allah asks you on the Day of Judgment for your certain shortcomings, will you be able to defend yourself by saying, “But at least I did such and such”?

Allah said:
O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. [The Noble Quran 2:208]

So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do. [The Noble Quran 2:85]

09. Religious people do evil………..
Except for the prophets and the messengers of Allah, no one can immaculately represent the religion in the real life. We live in an imperfect world. Therefore, it is only natural that our practical realization of religious teachings and ideals will fall short of the expected standard. The Messenger of Allah (ﷺ) said:

“All the sons of Adam are sinners and the best among the sinners are those who repent.” (Ahmad and others)

Since the religious people are also from the progeny of Adam, they are also sinners. They are not angels. However, using the transgressions of religious people to shy away from performing the obligations of religion is nothing but foolish.

“I have seen hijabi sisters with boyfriends.”
“I have seen shaykhs who are womanizers.”

If you do not wear hijab because you found hijabi sisters doing evil things under their veil, simply wear hijab and do not do the evil deeds they do. If you do not pray because you have found some shaykhs to be womanizers, simply pray and do not be a womanizer.

Ask yourself: Before Allah on the Day of Judgment, can you use the transgression of other Muslims as an excuse for your failure to obey the commands of Sharia? If the answer is no, why do you fool yourself with the excuse of ‘religious people do evil things’?

Moreover, your ultimate role model is the Messenger of Allah (ﷺ). Look upto him (ﷺ) and his companions as your role model, and the sins of religious people will not confuse you.

10. This is sunnah only
This is an excuse that should move us.

The hypocrites of Madinah first came up with this excuse. Whenever the Messenger of Allah (ﷺ) would command the Muslims to do something, the hypocrites would first ask if the command was from Allah or from the Messenger of Allah (ﷺ). If they found that the command was from the Messenger of Allah (ﷺ), they would abandon the command.

The companions of the Messenger of Allah (ﷺ) were ever swift in following the sunnah of the Messenger of Allah (ﷺ). They were actually literal in following the sunnah of the noble Messenger (ﷺ). One day the Messenger of Allah (ﷺ) asked his companions to sit down. A companion was at the door of Prophet’s Mosque. As soon has he heard the Prophet (ﷺ)’s command, he sat down. He did not take a step further to sit inside the mosque. He sat down at the door.

Our relationship with the sunnah of the Messenger of Allah (ﷺ) should be emotional. How much we love him, respect him, and cherish him is directly linked with how much we follow his sunnah. Deeply thinking, if you do not follow the sunnah of the Messenger of Allah (ﷺ), whether you like it or not, you indirectly show arrogance and make a statement that your way is better than the way of the Messenger of Allah (ﷺ).

Take the example of eating and drinking with left hand. It is widely prevalent among the Muslims now. The Messenger of Allah (ﷺ) never ate or drank with his left hand. Why do some Muslims eat and drink with left hands despite being reminded and ignore the sunnah? Aren’t they refusing to sacrifice their ego to obey the sunnah of the Messenger of Allah (ﷺ) and making a statement that their way is better?

Allah has exhorted numerous times in the Quran to obey His noble Messenger:

It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error. [The Noble Quran 33:36]

But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission. [The Noble Quran 4:65]

And whatever the Messenger has given you – take; and what he has forbidden you – refrain from. And fear Allah ; indeed, Allah is severe in penalty. [The Noble Quran 59:7]

He who obeys the Messenger has obeyed Allah ; but those who turn away – We have not sent you over them as a guardian. [The Noble Quran 4:80]

We also need to think from another perspective. The Messenger of Allah (ﷺ) dedicated his life to save us from the Fire of Hell. Whenever he saw someone upon misguidance, out of his genuine fear for what might befall from the punishment of Allah upon that person, he (ﷺ) would be grieved deeply. Allah has recorded His Messenger (ﷺ)’s genuine concern for his nation in the Quran:

Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful. [The Noble Quran 9:128]

It is thus fitting that Allah has prepared severe punishment for anyone who puts his ego over obedience to His Messenger (ﷺ):

And whoever has not believed in Allah and His Messenger – then indeed, We have prepared for the disbelievers a Blaze. [The Noble Quran 48:13]

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination. [The Noble Quran 4:115]

O Allah! Make us among those who accept the truth as soon as it is presented without any excuse. Ameen!

Udhiyyah: Are you a real man?

“Hold the cow! Hold it.”

A group of people had gathered at my neighbor’s house to sacrifice a cow on the day of Eid Al-Adha.  Everyone was yelling at each other to hold the cow before slaughtering it. However, a careful observation at the gathering revealed that everyone was actually busy at shouting at each other instead of really coming out and holding the cow.

“I am 62 years old. I am telling you guys beforehand that I will not be able to participate in the process of slaughtering or cutting the meat,” proudly announced another man.

Well, at the age of 62 the man has not stopped anything. He goes to work. He drives. He leads a normal life. He does everything like a normal person does. However, when it came to slaughtering an animal and preparing it, he suddenly became incapable of any physical labor because he was 62 years old.

I hear such shouting, yelling, and cursing every eid. I have become accustomed to such things.

Commotion breaks even in our own house.

“Mom, I am not going to the slaughter house area this year,” says my younger brother to my mom.

“Why not? When you will have a family, will you not take responsibility and perform udhiyaah (the ritual sacrifice of an animal on the day of Eid Al-Adha)?

“I will hire people to do my slaughter,” replies my younger brother.

“No, you should go and learn. There is no guarantee that you can hire people. It is hard to find people now days to do an udhiyaah.  More importantly, you have to learn.”

“Alright mom.  I will go but I will provide logistical support like buying cold drinks and sandwiches.”

It means the younger brother will provide logistical support while the father and the elder brother will oversee the slaughtering and preparing of the animal.

Truly, we have become a generation of Facebook and smartphones.

Rewarded-Eid-ul-Azha-Mubarik-eCards-Eid-al-Adha-Mubarak-Allah-Accept-Our-Sacrifices-Qurbani-002Udhiyyah is a sunnah of Prophet Ibraheem (peace be upon him), the father of all prophets, and a sunnah of our Messenger (ﷺ). The Messenger of Allah (ﷺ) stayed 10 years in Madinah, and every year, he performed udhiyyah.

Unfortunately, being a generation of Facebook and smartphones, our udhiyyah spirit remains confined within Facebook and smartphone.

We begin by posting on Facebook the story of Prophet Ibraheem’s (peace be upon him) great sacrifice of his son, the verses from the Quran and the sayings of the Messenger of Allah (ﷺ) about the virtues of udhiyaah, and links to the lectures of shuyookhs about the blessings of sacrifice.

Once our parents buy the sacrificial animal, we use our smartphones to take pictures and videos of it. Then we post these videos and pictures on Facebook, Instagram, and Twitter.  Our friends flock to see these pictures and post comments and shares. The more comments and shares we receive, the more we feel the spirit of sacrifice.

Through these posts, status, comments, and media sharing, we ensure that we reach the level of ihsaan in celebrating the sunnah of our father Ibraheem (peace be upon him) in the virtual world.

However, when it comes to the real business, everyone readily forgets the spirit of sacrifice. Despite possessing immense pride about the sunnah of our father Ibraheem, a few wants to get their hands dirty.

Real life demands doers, not speakers. You may talk as much as you want, but at the end of the day, to get a job done, we need doers. And remember, getting a job done is never easy. Never.

Young people do not remember that they have to be doers to become successful in life. At least they forget it at the time of udhiyyah.

Majority think like my younger brother. They think that when they start their own families, they will get things done through hiring people.

We may hire people. To earn some extra money, people of lower social and economic echelons will perform our udhiyyah for us. But doesn’t it mean that we separate the practical and spiritual aspects of the sunnah of our father Ibraheem (peace be upon him) based on social classification, and allocate the easy aspect (the spiritual one) to the rich and the difficult aspect (the practical one) to the poor?

Plus, it is possible that you may not find people. Even in our time, finding people for slaughtering and preparing an animal is difficult.

Additionally, if you do not learn yourself and get your hands dirty, how will you get your children involved practically in udhiyyah and impart them the spirit of following the sunnah of our father Ibraheem (peace be upon him)? As a Muslim, can you afford your future generations to be oblivious about a sunnah of the father of all prophets and a sunnah of the greatest Messenger (ﷺ) and abandon it?

We forget all these factors. That is why majority of today’s Muslim youth stay away from the place of udhiyyah if they can. For those who have no option but get their hands dirty, they come grudgingly. They forget that sacrificing an animal is a great act of worship.

Ayesha (رضى الله عنهَا) narrates that the Messenger of Allah (ﷺ) said: “A man does not do any deed on the day of sacrifice that is more beloved to Allah than causing blood to flow from the sacrificial animal. The animal will come on the day of resurrection with its horns, hair and hooves. The blood is accepted by Allah before it reaches the ground. You should therefore carry this out whole heartedly.” [Tirmidhi 1498, Ibn e Majah 3126]

Zayd ibn Arqam (رضى الله عنه) narrates: The companions (رضى الله عنهُم) of the Messenger of Allah (ﷺ) asked: “O Messenger of Allah! What are these sacrificial animals?” He (ﷺ) said: “It is the way of your father (peace be upon him).” They asked: “What is there for us, O Messenger of Allah?” He (ﷺ) said: “One good deed for every hair.” They asked: “What about wool?” He said: “One good deed for every fiber of wool.” [Ibn Majah, Ahmad]

Any act of worship requires patience. Slaughtering an animal is no different. We are supposed to perform udhiyyah with taqwa.

However, because of growing up in a setting where they have never got their hands dirty, and thus never sincerely appreciated the practical aspect of udhiyyah, their grudge is exposed pretty quickly when things get little tough. It is exposed in the forms of shouting, yelling, and cursing.

It is time to think hard. The Messenger of Allah (ﷺ) got his hands dirty. He himself slaughtered 63 camels on the day of Eid during his farewell pilgrimage. His companions got their hands dirty. They regularly slaughtered and prepared camels. They were real men. If we claim to be their proud followers, we should also be ready to get our hands dirty and learn. Not grudgingly, but enthusiastically and proudly.  Only then, we will be performing udhiyaah in a manner where our taqwa will manifest, and we will earn the full reward.

22_36 22_37

And the camels and cattle We have appointed for you as among the symbols of Allah ; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful. Their meat will not reach Allah , nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good. [The Noble Quran 22:36-37]

Must Watch Lectures: Protests and Demonstrations are NOT from Islam

Lecture 1: What does Islam say about protests and demonstrations? Answered by Shaykh Khalid Yasin

Lecture 2: Plots and Reactions by Abu Mussab Wajdi Akkari

Fatwa from about rebelling against the ruler: 

There are people who think that because some of the rulers commit acts of kufr and sin, we are obliged to rebel against them and attempt to change things even if that results in harming the Muslims in that country, at a time when there are many problems in the Muslim world. What is your opinion?

Praise be to Allaah.

The basic comprehensive principle of sharee’ah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove it or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims. If this group which wants to get rid of this ruler who is openly committing kufr is able to do so, and can bring in a good and righteous leader without that leading to greater trouble for the Muslims or a greater evil than the evil of this ruler, then that is OK. But if rebellion would result in greater trouble and lead to chaos, oppression and the assassination of people who do not deserve to be assassinated, and other forms of major evil, then that is not permitted. Rather it is essential to be patient and to hear and obey in matters of good, and to offer sincere advice to the authorities, and to pray that they may be guided to good, and to strive to reduce evil and increase good. This is the correct way which should be followed, because that is in the general interests of the Muslims, and because it will reduce evil and increase good, and because this will keep the peace and protect the Muslims from a greater evil.

To Egypt: Leave the Streets and Go Home

Umar ibn al-Khattab once said, “I have not regretted my silence once. As for my speech, I have regretted it over and over again.”

That is one of the reasons why I have remained silent since the beginning of fitnah (turmoil) in Egypt. During the time of fitnah, everyone goes through confusion. If you open your mouth when you are confused, it is very likely that you will say something that is confusing too. Therefore, the safest option is to remain silent.

Another reason why I usually remain silent about fitans is I do not know the true situation. We get news from various media outlets. Every media outlet has its own agenda. They project news like they want. They broadcast things the way they see it. They take sides. Media people are not people of taqwa. They are not after the truth. They are after money. Their target is to increase their audience.

After looking at different news channels, we develop our own perceptions. Then depending on our perceptions, we start taking sides and giving judgments.

The current situation in Egypt has been a fitnah that has polarized the Muslim ummah like never before. I have contemplated a lot over what has been happening in Egypt and had many random reflections, and I wanted to see things without taking sides. I was not writing anything because putting this wide array of thoughts articulately proved to be very difficult. Nonetheless, for the last few days, the urge to write something about this issue has been so great that I have finally composed this piece, and I ask Allah to give me the ability to speak that which is true and straight.

Brother Abu Musaab Wajdi Akkari once delivered a wonderful lecture titled Plots and Reactions (Protests). In this lecture, Abu Mussab dissected the trials and tribulations the Arab World has been experiencing for quite some time based on three principles:

  1. Is the way of bringing change Islamic?
  2. Is the call of those who want change Islamic?
  3. Can we guarantee that the outcome of protests and demonstrations would be what the protesters intend?

These questions are very fundamental. However, I have discovered that majority of my reflections center around Abu Musaab’s first question, and so will be this piece InShaAllah.

According to Brother Mussab, everything starts with change. We want change for better. We want to forbid evil and bring change for the sake of Allah. The Messenger of Allah (ﷺ) said:

“If one of you sees something wrong, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart and this is the weakest faith.”

The deen of Allah is complete and perfect. Like the deen of Allah tells us to bring change, it also provides us with guidelines about how to bring change.

In Islam, end does not justify the mean. For example, if you steal money and then give stolen money as sadaqa, will this sadaqa be of any benefit? It won’t be. Because to begin with, the means through which the money was earned was haram.

The same can be said about change. If the process or means of bringing change is not in agreement with the legislation of Islam, it is very unlikely that this unlawful process will bring any real or positive change.

Unfortunately, the Muslim ummah and people of Egypt in particular have adopted the wrong approach of bringing change. They have adopted protests and demonstrations. The concepts of protests and demonstrations are totally alien to Islam, even if these protests and demonstrations are peaceful.

This is probably a shocking revelation, but you have heard it right. Protests AND demonstrations of any form are not part of Islam. There is no narration in the Quran or in the authentic sunnah of the Messenger of Allah (ﷺ) that supports going out of home and taking streets for any reason.

How was Hosni Mubarak removed from power? Through protests and demonstrations. Men and women took the streets for days. They slept in the streets. They sang and danced in the streets. They committed sins and many unislamic activities.

Protest against Hosni Mubarak at Tahrir Square. Protests and demonstrations are not part of Islam.

What was the outcome of such unlawful means of bringing change? Yes, there was a change. Mubarak was removed. However, anyone with slight insight and knowledge of history perceived that this change was the way forward of more protests, demonstrations, fighting, chaos, and bloodshed.

And this is exactly what has happened.


Because the means of bringing change was unlawful and thus the change brought was devoid of divine blessing.

Had the people of Egypt paused for a moment and reflected for a while before taking streets, they would have surely understood that there is a difference between change and quick fix.

When you take streets, you really do not call for a change. You call for a quick fix which will give you an instant gratification.

Change on the other hand is a gradual process. This process is initiated though proper planning and building of a strong foundation.

We need to look at the seerah of the Messenger of Allah (ﷺ) to understand change. Had Allah willed, He could have sent down the Quran altogether and brought people out of darkness. Had Allah wanted, He could have granted Muslims victory in Makkah without suffering.

But Allah did not choose a quick fix. He chose a gradual way of change that lasted 23 years. Twenty three years!

It started from iqra and progressed through careful and cautious planning of the Messenger of Allah (ﷺ). Despite being directly assisted by Allah, we do not find any example where he (ﷺ) took a step or a decision without proper planning, caution, and long term thinking.

That is why when Khabbab (رضى الله عنه)  came to him and asked him (ﷺ) to ask Allah for victory, the Messenger of Allah (ﷺ) replied, “There was a man among those before you for whom a ditch was dug in the earth and he was placed in it. Then a saw was brought and places on his head and he would be cut in two. He would be raked with iron combs which would remove his flesh from his bones or sinews, and that would not deter him from his deen. By Allah, this business will be complete so that a traveller can go from San’a to Hadramawt fearing only Allah, or the wolf for his sheep, but you are trying to hasten things.”

It is not the way of Muslims to hasten things. Everything has its appointed term. That is why a Muslim does not act on emotion. He perseveres.

Though perseverance, the Messenger of Allah (ﷺ) was teaching the companions that taking the easy way was not the means of bringing a lasting change. Through hardship and endurance, he (ﷺ) was building a foundation for a change that would sustain till the Day of Judgment.

And what did the Messenger of Allah (ﷺ) do when things became unbearable in Makkah? He (ﷺ) migrated. The companions migrated too. Some companions migrated twice. Protests and demonstrations were not the option.

Everywhere in the seerah, we find that mending personal relationship with Allah was given preference before anything.  Before the Messenger of Allah (ﷺ) started calling his people to Islam, Allah told him to pray the night prayers. After reaching Madinah, the Messenger of Allah (ﷺ) built his masjid even before building his own house. Individual relationship with Allah should be therefore everyone’s priority before he or she becomes engaged about bringing change at a greater level. Because your inner strength comes from your relationship with Allah. Our immediate goal is to earn the pleasure of Allah. We can die anytime and after death, we will be asked first and foremost about our responsibilities at individual level.

Unfortunately, the brothers and sisters of Egypt got it wrong. They have fallen for wrong means of bringing change. Emotionalism got the better of them and they took the streets. In this way, they removed Mubarak and forced a change from outside. Then another party organized demonstrations and the army took the benefit. And now another party is organizing protests and demonstrations against a power hungry army and people are dying in the process.

A true change comes from within. For change to sustain, you need people who are strong internally. Change cannot be forced from outside, even if you die in the process. If change does not come from within and is forced from outside, such change will be shaky and it will collapse.

That is why I want to know the inner strength of Egypt.

I want to know the percentage of Egyptian Muslims who attend fajr at masjids every day.

I want to know the percentage of Egyptian Muslim youths who pray five times a day, stay away from boyfriend girl friend type relationship, abstain from zina, pornography and masturbation, and have beard.

I want to know the percentage of Egyptian Muslim women who observe hijab in proper manner.

I want to know the percentage of Egyptian Muslims who pray the night prayers regularly.

I am not asking for something unreasonable. These are some of the basics of our religion. Before you call for change or Islamic rulership, you have got to get your basics right. Those who have taken streets for change without getting the basics right can be compared to a sports team, who does not know the ABC of the game but aims for world cup.

During the Caliphate of Ali  (رضى الله عنه), a man came to him and asked him, “Why is it that we have so much chaos during your time whereas there was so much peace during the time of previous caliphs?” “It is because they ruled over people like me whereas I am ruling over people like you,” replied Ali  (رضى الله عنه).

Probably you are thinking that I have bad opinion about my brothers and sisters in Egypt. I have good opinion about my brothers and sisters in Egypt, but I have more confidence in the verse where Allah said:


Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that – then those are the defiantly disobedient. [The Noble Quran 24:55]

It is not that Sisi has established himself. It is Allah who has established him, whether we like it or not. Had the deeds of Egyptians were righteous; Allah would have surely given them a better leader.

When Hajjaj bin Yusuf was killing Muslims left and right, some people came to Hasan Al-Basri and suggested him to organize a revolt against Hajjaj. Al-Basri said, “Hajjaj is a punishment that Allah has sent upon us because of our deeds. So repel it by repentance and good deeds.”

The equation is simple. If every one of us tries to change and mend our relationship with Allah, Allah will make us inherit the earth and will establish over us a just and righteous ruler. This is the promise of Allah and Allah never breaks His promise.

Did anyone among the companions ever in their dreams think of power and positions? They did not. They were ever busy about improving their relationship with Allah. They were ever concerned about pleasing Allah. They had fulfilled their covenants with Allah, and Allah thereafter established them upon the earth.

I do not want to comment about whether democracy is in agreement with Islam or not, but I find it very laughable when I see an Islamic party making speeches and asking people to vote them so that they can go to power and establish Islamic rulership. I simply cannot imagine any companion giving speech and asking vote from people for power. Let alone asking for it, responsibility had to be thrust upon their shoulders, and they would always remain fearful about being asked about it on the Day of Judgment. Where do so called Islamic parties stand compared to the standards of companions? Even if they get themselves elected through manipulating the emotions of people and playing Islamic rulership card, and even if they establish Islamic rulership after election, will they be able to sustain it with millions of hearts needing spiritual purification? Before Allah blessed the Muslims with halal and haram, the Messenger of Allah perfected the imaan of Muslims. Aisha (رضى الله عنه)  said: “(Be informed) that the first thing that was revealed thereof was a Surah from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the Verses regarding legal and illegal things were revealed. If the first thing to be revealed was: ‘Do not drink alcoholic drinks.’ people would have said, ‘We will never leave alcoholic drinks,’ and if there had been revealed, ‘Do not commit illegal sexual intercourse, ‘they would have said, ‘We will never give up illegal sexual intercourse.’”

So my dear Egyptian brothers and sisters: leave the streets and go home. Mend your relationships with Allah and be dutiful to Him. Repent to Him and ask His forgiveness. Persevere and perfect your servitude to Him. Do not stand in front of the transgressing army when you know that they will kill you. Do not get yourself killed when you neither know if you have earned the pleasure of Allah nor you know if you are going to die for Allah’s cause without doubt. Remember that cheap ways like protests and demonstrations are not the way to change; rather change has to come from within, and that will happen only when you will mend your relationship with Allah. InShaAllah, if you show your sincerity to Allah, Allah will bless you with a righteous leader.  Allah said:

71_10 71_11 71_12

And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers. [The Noble Quran 71: 10-12]

Reflect Over the Verse: “Do not speak to Me!”

The following elucidation has been reproduced from Imam Al-Qurtubi’s At-Tadhkirah fi Ahwalil-Mawta wal-Akhirah (In Remembrance of the Affairs of the Dead and Hereafter) about the verse, Be ye driven into it (with ignominy) and speak ye not to Me! [23:108],” which Allah subhanahu wa ta`ala will direct to the dwellers of Hell Fire, after which they will be bereft of putting forward any more  plea to Allah subhanahu wa ta`ala, and thus losing any possible hope of coming out from the eternal punishment.

***   ***   ***


Ibn Al-Mubarak reported that Al-Hakam Ibn Omar Ibn Laila told us that he knew from Amer that Muhammad ibn Ka’ab Al-Qurazi learned that the dwellers of hell would seek the help of hell keepers as described by Allah: “Those in hell will say to the keepers: “Pray to your Lord to lighten us the chastisement for a day (at least)! [40:49]” But the keepers will say: “Did there not come to you your Prophets with clear signs? [40:50]” Then the dwellers of hell will say: “Yes.”  Again the keepers will reply: “Then pray (as ye like)! But the prayer of those without faith is nothing but (futile wandering) in mazes of error! [40:50]” When the dwellers of hell despair of the hell keepers, they will start to call to Malik, the chief keeper, who has a seat in the middle of hell and bridges over which the angles of torture pass so that he can thus see all the parts of hell from his place. Those people are reported in the Qur’an as saying: “O Malik! Would thy Lord put an end to us? [43:77]” He replies: “Ask death,” and then he becomes silent for eighty years giving them no answer.  A year equals one hundred and sixty days, a month is thirty days and a day is “like a thousand years of your judgment.” After the passage of the eighty years, Malik will look at them saying: “Nay, but ye shall abide! [43:77]” After the dwellers of hell listen to Malik’s answer, they will say to each other: “We have been plagued with this torture and suffering, so let’s adhere to patience; it may benefit us as it benefited the believers who patiently obeyed Allah.” Thus, they will agree to be patient but when they exercise patience for long ages, they will get desperate and say: “To us it makes no difference (now) whether we rage, or bear (these torments) with patience: for ourselves there is no way of escape. [14:21]” At this point, Satan will rise and say: “It was Allah Who gave you a promise of truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you, but ye listened to me; then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrongdoers there must be a grievous chastisement. [14:22]” When the dwellers of hell hear Satan’s speech, they will strongly hate themselves. However, they will be addressed with this statement: “Greater was the aversion of Allah to you than (is) your aversion to yourselves, seeing that ye were called to faith and ye used to refuse. They will say: Our Lord! Twice hast Thou made us to die, and twice hast Thou given us life! Now we have recognized our sins: is there any way out (of this)? [40:10-11]” They will be answered with: “This is because, when Allah was invoked as the Only (god to worship), ye did reject faith, but when partners were joined to Him, ye believed! The command is with Allah, the Most High, the Most Great! [40:12]” The second call by the dwellers or hell will be launched when they say: “Our Lord! We have seen and we have heard: now send us back (to the world): we will work righteousness: for we do indeed (now) believe. [32:12]” But they will be answered with: “If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, ‘I will fill hell with jinn and men all together. Taste ye then-for ye forgot the Meeting of this day of yours, and We too will forget you-taste ye the chastisement of Eternity for your (evil) deeds! [32:13-14]” The third call by the dwellers of hell will come as follows: “Our Lord! Respite us (if only) for a short term: we will answer Thy Call, and follow the Prophets. [14:44]” But they will be given a frustrating answer: “What! Were ye not wont to swear aforetime that ye should suffer no decline? And ye dwelt in the dwellings of men who wronged themselves; ye were clearly shown how We dealt with them; and We put forth (many) parables in your behoof! Mighty indeed were the plots which they made, but their plots were (well) within the sight of Allah, even though they were such as to shake the hills! [14:44-46]” A fourth call will be made when they say: “Our Lord! Bring us out: we shall work righteousness, not the (deeds) we used to do! [35:37]” But they will be replied with: “Did We not give you long enough life so that he that would receive admonition? And (moreover) the Warner came to you. So taste ye (the fruits of your seeds): for the wrongdoers there is no helper. [35:37]” Then Allah, glory to Him, will not talk to them for an indefinite period after which He will say: “Were not My Signs rehearsed to you, and ye did but treat them as falsehoods? [23:105]” When they hear His voice, they will say: Now our Lord is satisfied, and adds: “Our Lord! Our misfortune overwhelmed us, and we became a people astray! Our Lord! Bring us out of this: if ever we return (to evil), then shall we be wrongdoers indeed! [23:106-107]” But Allah, the Exalted and Glorious, will tell them:  “Be ye driven into it (with ignominy) and speak ye not to Me! [23:108]” At this very point, they will get fully desperate and disappointed: “And they will turn to one another, [37:27]” i.e. they will bark at the face of each other with hell swallowing them up all. The narrator concludes saying: I was told by Al-Azhar Ibn Abu Al-Azhar that this previous narration had the same meaning of Allah’s verse reading: “That will be a Day when they shall not be able to speak, nor it will be open to them to put forth pleas. [77:35-36]”