Commanding the Prophet to Convey the Message; Promising Him Immunity and Protection

"O Messenger (Muhammad )! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve." (Qur'an 5 : 67)

Allah addresses His servant and Messenger Muhammad by the title `Messenger' and commands him to convey all that He has sent him, a command that the Prophet has fulfilled in the best manner. Al-Bukhari recorded that `A'ishah said, "Whoever says to you that Muhammad hid any part of what Allah revealed to him, then he is uttering a lie. Allah said,

(O Messenger! Convey what has been sent down to you from your Lord.)'' Al-Bukhari collected the short form of this story here, but mentioned the full narration in another part of his book. Muslim in the Book of Iman, At-Tirmidhi, and An-Nasa'i in the Book of Tafsir of their Sunans also collected this Hadith. In is recorded in the Two Sahihs that `A'ishah said, "If Muhammad hid anything from the Qur'an, he would have hidden this Ayah,

(But you did hide in yourself that which Allah will make manifest, you did fear the people while Allah had a better right that you should fear Him.)'' Al-Bukhari recorded that Az-Zuhri said, "From Allah comes the Message, for the Messenger is its deliverance and for us is submission to it.'' The Ummah of Muhammad has testified that he has delivered the Message and fulfilled the trust, when he asked them during the biggest gathering in his speech during the Farewell Hajj. At that time, there were over forty thousand of his Companions. Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah said in his speech on that day,

(O people! You shall be asked about me, so what are you going to reply) They said, "We bear witness that you have conveyed (the Message), fulfilled (the trust) and offered sincere advice.'' The Prophet kept raising his finger towards the sky and then pointing at them, saying,

(O Allah! Did I convey O Allah! Did I convey) Allah's statement,

(And if you do not, then you have not conveyed His Message.) meaning: If you do not convey to the people what I sent to you, then you have not conveyed My Message. Meaning, the Prophet knows the consequences of this failure. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,

(And if you do not, then you have not conveyed His Message.) "It means, if you hide only one Ayah that was revealed to you from your Lord, then you have not conveyed His Message.'' Allah's statement,

(Allah will protect you from mankind.) means, you convey My Message and I will protect, aid and support you over your enemies and will grant you victory over them. Therefore, do not have any fear or sadness, for none of them will be able to touch you with harm. Before this Ayah was revealed, the Prophet was being guarded, as Imam Ahmad recorded that `A'ishah said that the Prophet was vigilant one night when she was next to him; she asked him, "What is the matter, O Allah's Messenger'' He said,

(Would that a pious man from my companions guard me tonight!) She said, "Suddenly we heard the clatter of arms. The Prophet said,

(Who is that''.) He (the new comer) replied, "I am Sa`d bin Malik (Sa`d bin Abi Waqqas).'' The Prophet asked,

(What brought you here) He said, "I have come to guard you, Allah's O Messenger.'' `A'ishah said, "So, the Prophet slept (that night) and I heard the noise of sleep coming from him.)'' This Hadith is recorded in Two Sahihs. Another narration for this Hadith reads, "The Messenger of Allah was vigilant one night, after he came to Al-Madinah...'', meaning, after the Hijrah and after the Prophet consummated his marriage to `A'ishah in the second year of Hijrah. Ibn Abi Hatim recorded that `A'ishah said, "The Prophet was being guarded until this Ayah,

(Allah will protect you from mankind) was revealed.'' She added; "The Prophet raised his head from the room and said;

(O people! Go away, for Allah will protect me.)''' At-Tirmidhi recorded it and said, “This Hadith is Gharib.'' It was also recorded by Ibn Jarir, and Al-Hakim in his Mustadrak, where he said, "Its chain is Sahih, but they did not record it.'' Allah's statement,

(Verily, Allah guides not those who disbelieve.) means, O Muhammad, you convey, and Allah guides whom He wills, and misguides whom He wills. In other Ayat, Allah said,

(Not upon you is their guidance, but Allah guides whom He wills,) and,

(Your duty is only to convey and on Us is the reckoning.)

Love of Allah and the Rusuul....

Do you want me to tell you something really
subversive? Love of Allah and His Messenger
(pbuh) is everything it's supposed to be. That's
why true believers are so radical about it. . . . It
really is worth fighting for, being brave for
risking everything for. And the trouble is, if you
don't risk everything, you risk even more...

A Wake Up Call To The Ummah!

Until then, Allah says: 'Verily, Allah will never change the condition of a people until they change what is within themselves.' [Ar-Ra'd, 13:11]

We have become Alien to Islam as Islam have become Alien to us...


While thousands of Muslims are killed all over the world, and while tens of thousands are imprisoned and tortured for calling to the path of Allah and for enjoining the good and forbidding the evil, most Muslims remain remarkably silent and have no worry except for the material things of life. Their hearts have been filled with the love of this life and the forgetfulness of the Hereafter.


Allah says in the Qur'an: "You will indeed find them, of all people, most greedy of life, even more than those who do not believe in Resurrection. Each one of them wishes he could be given a life of a thousand years. But the grant of such life will not save him even a little from due punishment. For Allah sees well all that they do." (Al Baqarah, 2:96)


Many Muslims today have become so much attached to their life that their desire is to dwell among their family, house, money and commerce. They have forgotten that matters of the Hereafter should come before matters of this life and that we must strive to follow the orders of Allah, not just those we find easy and convenient to follow.


Some Muslims today claim that it is better to perform extra prayers and extra fasting rather than enjoin the good and forbid the evil or defend the lives of weak Muslims. Such people would even blame the Muslims who strive to perform these obligations.


This is what Ibn al-Qayyim had to say about such people: ''The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil, to the extent that they do not even make the intention of performing them whenever they are able to.


Such people are considered by the scholars to be on the bottom of the scale of religion: For the essence of our religion is to perform what Allah ordered us to do. The one who does not perform his obligations is actually worse than the one who performs sins.


Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet, sallallahu alayhe wa sallam, and the life of the companions would conclude that those who are pointed at today as the most pious people are in fact the least pious.


Indeed, what kind of piety is there in a person who witnesses Allah's sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shut mouth' Such a person is like a dumb Shaitan! In the same way the one who talks falsehood is a speaking Shaitan.


Isn't the misfortune of Islam due only to those who whenever their life and food are secure, would not care about what happens to the religion? The best among them would offer a sorry face. But if they were challenged in one of the things their heart is attached to like their money, they would spare no efforts to get it back.


These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person's heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslims."

The Conditions for your Deeds to be Accepted

In The Name of Allah Most Gracious Most Merciful

On the Day of Judgement Allah (SWT) will account us for every single deed we do, however big or small. Many people will meet Allah (SWT) in the Aakhirah (hereafter) with good deeds the size of mountains but Allah (SWT) will reject and turn them away. In fact, some people will meet Allah (SWT) with years of Salawaat (prayers) but only a few of them will be accepted. The reasons for this could be many, and this is what we will be discussing in this short article inshaa-Allah.

If you wish for all your good deeds to be accepted by Allah (SWT) there are certain pillars and conditions which you must fulfil. If any of these pillars are not fulfilled, your deeds will never be accepted by Allah. The pillars of any action are three-fold:



- All your deeds must be based on the Wahy (revelation)


- They must be done sincerely for Allah's sake (al-Ikhlaas)


- They must be in accordance with the right 'Aqeedah and Manhaj (belief and method)


1. All your deeds must be based on the Wahy (revelation)


Any deed which is not based upon the wahy is not a good deed. Likewise, any Muslim who does an action before he asks for its hukm is committing a sin and will be punished by our Almighty Lord (SWT) as every action must be based on evidence (Qur'aan and Sunnah). Allah (SWT) says in the Qur'aan: "…And whatsoever the Messenger (SAW) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allah. Verily, Allah is severe in punishment." (EMQ 59: 7)


And the Messenger Muhammad (saw) said:
“Whosoever does an action which is not based upon our teachings is rejected (will not be accepted by Allah)."
(Riyaad us-Saaliheen, Book 297, hadeeth #1647)


Therefore, any action which is not based upon the wahy will never be accepted. Many people often give Fataawaa or divine verdicts based upon benefit, ration or desire. None of these are forms of wahy; rather they are forms of Taaghout which you are obliged to reject!


2. They must be done sincerely for Allah's sake (al-Ikhlaas)


All your deeds should be done for the purpose of seeking the pleasure of Allah. Many people claim that their deeds are sincerely done for Allah's sake; however things are not always as they seem. Some people do good deeds in order to show-off and impress others. Whilst others may do them in order to gain respect, or even out of culture i.e. a sister may cover (with khimaar) as it is part of her culture – this is not for the sake of Allah (SWT).
Other people do deeds in order to impress the others and give them a good "image" of Islam, not caring whether it is based upon the Sunnah or not. This again is another example of a deed which is not done for Allah's sake. The Almighty says in the Qur'aan: "And they were commanded not, but that they should worship Allah sincerely for Allah's sake and Deen, and perform as-Salaat and give Zakaat; and that is the right religion." (EMQ 98: 5)

And also: "Say: 'Verily, I am commanded to worship Allah (alone) by obeying Him and doing religious deeds sincerely for His sake only. And I am commanded (this) in order that I may be the first of those who submit themselves to Allah (in Islam) as Muslims.'
Say: 'Verily, if I disobey my Lord, I am afraid of the torment of a great Day.'
Say: 'Allah alone I worship by doing religious deeds sincerely for His sake only (and not to show-off, and not to set up rivals with Him in worship).'
So worship what you like besides Him. Say: 'The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!'"
(EMQ 39: 11-15)


3. They must be in accordance with the right 'Aqeedah and Manhaj (belief and method)


It is not enough for your deeds to be based upon the wahy and done sincerely for the sake of Allah (swt). They must also be done in accordance with the 'Aqeedah and Manhaj (methodology) of Ahl us-Sunnah wal-Jamaa'ah.

Deeds are like a roof or ceiling, and the 'Aqeedah in like the base or foundation - if you have good deeds but an incorrect 'Aqeedah the roof will collapse. Allah (swt) says in the Qur'aan: "So if they (the Muslims) believe the way you (the Messenger Muhammad [SAW] and his Companions [RA]) believe they will be guided. But if they turn away (by following a different path) they are only in opposition." (EMQ 2: 137)
“They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do." (EMQ 11: 16)
"And we shall turn to whatever deeds they did, and we shall make such deeds as scattered floating particles of dust." (EMQ 25: 23)


Therefore, be aware that doing good deeds will never save you from the Hellfire unless they are based upon the revelation, are done sincerely for the sake of Allah (SWT), and are in accordance with the correct manhaj. Those who do an action, such as to vote for man-made law, and claim that they want to bring some benefit and prevent harm, their deeds will never be accepted and they will be punished by Allah (swt) in an incredible way.


Jazaak Alllah Khair for reading.

The Moon and Ramadaan

In The Name of Allah The Most Gracious The Most Merciful

NARRATOR Abdullah ibn Abbas SAHIH MUSLIM HADITH No 2391Kurayb said:

Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiyah in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah ibn Abbas asked me (about the new moon of Ramadan) and said: When did you see it?
I said: We saw it on Friday night.
He said: (Did) you see it yourself?
I said: Yes, and the people also saw it so they observed fast and Mu'awiyah also observed fast. Thereupon he said: But we saw it on Saturday night. So we shall continue to observe the fast until we complete thirty (fasts) or we see it (the new moon of Shawwal).
I said: Is the sighting of the moon by Mu'awiyah not valid for you?
He said: No; this is how the Messenger of Allah (peace be upon him) has commanded us. Yahya ibn Yahya was in doubt (whether the word used in the narration by Kurayb) was Naktafi or Taktafi.

NARRATOR Abdullah ibn Abbas SAHIH MUSLIM HADITH No 2392 Abul Bakhtari reported:

We went out to perform Umrah and when we encamped in the valley of Nakhlah, we tried to see the new moon.
Some of the people said: It was three nights old, and others (said) that it was two nights old. We then met Ibn Abbas and told him we had seen the new moon, but that some of the people said it was three nights old and others that it was two nights old. He asked on which night we had seen it; and when we told him we had seen it on such and such night, he said the Prophet of Allah (peace be upon him) had said Verily Allah deferred it till the time it is seen, so it is to be reckoned from the night you saw it.

NARRATOR Abdullah ibn Abbas AL-MUWATTA HADITH No 18.1.3:

The Messenger of Allah, may Allah bless him and grant him peace, once mentioned Ramadan and said, "Do not start the fast or break it until you see the new moon. If the new moon is obscured from you, then complete a full thirty days."

The advocates who use the sighting of the moon in Makkah to begin Ramadan anywhere on earth argue that a sighting in one area is binding on Muslims in other areas as well.
However, as can be seen in the preceding hadiths narrated by Muslim, and others they reject and argue against a sighting being binding on distant places. It states clearly that the Sahaba, who traveled to Syria encountered the start of Ramadan there on a Friday, upon his return to Medina, he informed Ibn Abbas that he had seen the crescent-moon on the night of Friday, and that the people in Syria, including Muawiyah the governor, had fasted on Friday. Ibn Abbas replied that they (in Medina) had seen the crescent-moon on Saturday, and that they would not stop fasting until they either saw it again, or had completed thirty days. The Sahaba said, "Will you not suffice with the sighting of Muawiyah?” Ibn Abbas replied, "No, that is how the Messenger of Allah (pbuh) commanded us.”
Also, we need to consider that just as Muslims around the world will not pray simultaneously, rather each area will pray based on the movement of the sun in their area. Thus, how could they start and end fasting simultaneously. The presence of numerous hadith on this issue only indicates that even the Companions and their later contemporaries differed about the start and end of Ramadan, such difference did not cause disunity among them, and so there is no reason why it should for us.

THE GATE...

Sahl ibn Sa'd reported that the Messenger of Allah (saw): "There is a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will say: 'Where are those who fasted?' When the last [one] has passed through the gate..., it will be locked."

[Imam Bukhari and Imam Muslim].