- Allah does not love the wrongdoers (unjust) [Quran-Surah-3/57]
- Allah does not love the wrongdoers (unjust) [Quran-Surah-42/40]
- Allah does not love the unbelievers (rejecters of Faith) [Quran-Surah-3/32]
- Surely, Allah does not love him who is unthankful and sinful. [Quran-Surah-2/276]
- Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire (Al-Maida 5/72)
- Allah does not love the mischief-makers[Quran-Surah-5/64]
- Allah does not love the mischief [Quran-Surah-2/205]
- Allah does not love the mischief-makers.[Quran-Surah-28/77]
- Surely Allah does not love those who exceed the limits. [Quran-Surah-2/190] and [Quran-Surah-5/87]
- Allah does not love the arrogant (person having proud) [Quran-Surah-16/23]
- He (Allah) does not love the extravagant (wasteful) [Quran-Surah-6/141]+[7/31]
- Surely Allah does not love the treacherous (deceitful, untrustworthy) [Quran-Surah-8/58]
- Allah does not love him who is proud (arrogant), boastful [Quran-Surah-4/36]
- Allah does not love any arrogant boaster. [Quran-Surah-31/18]
- Allah does not love utterance of bad things or sins of other people publicly, except the oppressed. [Quran-Surah-4/148]
- Allah does not love him who is proud, boastful. [Quran-Surah-4/107]
- Surely Allah does not love anyone who is unfaithful, ungrateful [Quran-Surah-22/38]
TAG: arrogant
Allah Detests Every Boastful Who Exalts Himself Unduly And Displays Inordinate Self Esteem
وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا
[Quran 4:36]
[Translation – AL-Muntakhab] “And worship Allah and do not incorporate with Him other deities, and commit your parents to your kind care and display to them and to the kindred who are related by blood and to the orphans a friendly and kind disposition. A similar disposition is extended to the poor and to the neighbor related or immediate, to the associate and to the wayfarer, and to those on-hand, whether they be captives or reduced to servile state. And do realize that Allah detests every boastful who exalts himself unduly and displays inordinate self-esteem”
[Commentary Abdullah Yusuf Ali] “Real deeds of service and kindness proceed, not from showing off or from a superior sort of condescension (Cf. “White Man’s Burden”), but from a frank recognition of our own humility and the real claims, before ALLAH, of all our fellow-creatures. For in our mutual needs, we are equal before ALLAH, or perhaps the best of us (as the world sees us) may be worse than the worst of us (from the same point of view)”
[Commentary ALA-MAUDUDI] Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbor who is of kin and to the neighbor who is a stranger, and to the companion by your side, and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful,
Foundation Of Moral Excellence
[Allah’s Quran – 4:36] “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.”
The Prophet (Peace Be Upon Him) has said :
1- Parents: [Bukhari, Book #52, Hadith #41] “Narrated Abdullah bin Masud: I asked Allah’s Apostle, “O Allah’s Apostle! What is the best deed?” He replied, “To offer the prayers at their early stated fixed times.” I asked, “What is next in goodness?” He replied, “To be good and dutiful to your parents.” I further asked, what is next in goodness?” He replied, “To participate in Jihad in Allah’s Cause.” I did not ask Allah’s Apostle anymore and if I had asked him more, he would have told me more.”
2- Neighbors and Guests: [Malik’s Muwatta, Book #49, Hadith #49.10.22] “Whoever believes in Allah and the Last Day should be generous to his neighbour. Whoever believes in Allah and the Last Day, should be generous to his guest. His welcome is for a day and a night, and his hospitality is for three days.”
3- Children: [Muslim, Book #030, Hadith #5736] “Abu Huraira reported that al-Aqra’ b. Habis saw Allah’s Apostle (may peace be upon him) kissing Hasan. He said: I have ten children, but I have never kissed any one of them, whereupon Allah’s Messenger (may peace be upon him) said: He who does not show mercy (towards his children), no mercy would be shown to him.”
4- Orphans: [Malik’s Muwatta, Book #17, Hadith #17.6.14] “Yahya related to me from Malik that he had heard that A’isha, the wife of the Prophet, may Allah bless him and grant him peace, used to give the property of the orphans that were in her house to whoever would use it to trade with on their behalf.”
5- Arrogant: [Bukhari, Book #60, Hadith #440] “Narrated Haritha bin Wahb Al-Khuzai: I heard the Prophet saying. ……..And may I inform you of the people of the Hellfire? They are all those violent, arrogant and stubborn people.”
How It All Started: – || – An Enmity That Will Always Remain
In the name of God, the Lord of Grace, the Ever Merciful
Said (God): ‘Iblis! What prevents you from bowing down to one whom I have created with My hands? Are you too proud, or do you deem yourself superior? Answered (Iblis): ‘I am better than he: You have created me out of fire but created him from clay.’ Said He: ‘Then get out from it: you are accursed; My rejection shall follow you until the Day of Judgment.’ Said (Iblis): ‘My Lord! Grant me a respite till Resurrection Day.’ Said He: ‘You are one of those granted respite till the day of the appointed time.’ (Iblis) then said: ‘I swear by Your very might: I shall certainly tempt them all except Your true servants.’ (And God) said: ‘This, then, is the truth! And the truth do I state: I will most certainly fill hell with you and such of them as shall follow you.’ Say: ‘No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth.’ (SAD: 38: 75-88)
We discussed how human life on earth started, and how Iblis, which is the Arabic name for Satan, refused to bow to Adam when God commanded him to do so. As a result, God questioned him about this and he gave the arrogant answer that he was better than Adam because the latter was created out of clay while he himself was created out of fire. Needless to say, no one can affront God with such arrogance and remain in a position of favor.
At this point, the divine order was issued expelling this rebellious creature: “Said He: Then get out from it: You are accursed; My rejection shall follow you until the Day of Judgment.” We cannot define the referent of the pronoun ‘it’. It could refer either to heaven, or to God’s grace. Both interpretations are possible. There needs to be no argument over this. In both cases the meaning is clear: Iblis was expelled and cursed as he incurred God’s displeasure by rebelling against His orders.
However, Iblis’s envy turned into a grudge and determination to avenge himself on Adam and his progeny: “Said (Iblis): My Lord! Grant me a respite till Resurrection Day.” God granted Iblis his request for some purpose, allowing him the chance he wanted: “Said He: You are one of those granted respite till the day of the appointed time.” Satan then revealed his goal which summed up his grudge: “(Iblis) then said: I swear by Your very might: I shall certainly tempt them all except Your true servants.” Thus Iblis defined his plan of action. He swore by the Lord of power that he would tempt all human beings, except those over whom he had no power. This was not a gesture of nobility on his part; but rather an acknowledgment of the uselessness of his efforts. Thus he told us about the barrier between him and those who are safe from, and immune to his temptation. It is their worship of God that makes them safe. This is in accordance with God’s design and will. God declares His will, defining the way ahead: “(And God) said: This, then, is the truth! And the truth do I state: I will most certainly fill hell with you and such of them as shall follow you.”
God always states the truth. The Qur’an repeatedly states this fact and re-emphasizes it in various ways. In this surah, there are several references to different aspects of the truth, such as the demand of the disputants who climbed the walls of David’s sanctuary that he should judge between them in fairness. The Arabic text adds clear connotations that the judgment should be made on the basis of truth. Similarly, the comments on David’s story refer to the creation of the heavens and the earth on the basis of the truth. Now, God Almighty reaffirms the truth, saying: “This, then, is the truth! And the truth do I state.” Thus, these references emphasize different aspects of the truth, but its nature is always the same. It includes this true promise: “I will most certainly fill hell with you and such of them as shall follow you.”
It is, then, a battle between Satan and Adam’s children: They go into it with full knowledge, aware of the consequences which are made clear in this true promise. They bear responsibility for their choices. Yet in His mercy, God has decided not to leave them without enlightenment. Therefore, he sent them His messengers to warn them.
At the end of the surah, the Prophet (peace be upon him) is instructed to say his final word: “Say: No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth.”
It is a sincere call to them to save themselves when the warning has been given and fate has been shown. The caller, advocating the truth, plain and simple, makes no false claims or pretensions, demanding no reward from anyone. He orders nothing except what sound human nature readily endorses. He simply delivers a reminder to the world, since people may forget or choose to be oblivious. They may ignore the great message that has been delivered to them, but they will eventually come to know its truth. Indeed within a few years of receiving this address, the Arabs knew the truth of this message, and they will come to know it on Judgment Day, when God’s promise will be fulfilled: “I will most certainly fill hell with you and such of them as shall follow you.”
Thus, the ending of the surah is in full harmony with its beginning as also with the themes and issues it has tackled. It is given in a powerful note suggesting that what is to come is grave indeed: “In time you will certainly come to know its truth.”
– Commentary by Sayyid Qutb
Signs Of Kibr (Pride/Arrogance)
The Prophet (PBUH) said: “No one who has an atom’s-weight of Pride in his heart will enter Paradise.” A man said, “O Messenger of Allah, what if a man likes his clothes and his shoes to look good?” He (PBUH) said, “Allah is Beautiful and loves beauty, Pride means rejecting the truth and looking down on people”(Sahih Muslim).
Commentary:
The word or the name for arrogance/pride in Arabic is ‘Kibr’. This is the inner quality of pride. The name of the outward quality is ‘Takabbur’ which means arrogance.
Arrogance is a blameworthy characteristic that is the feature of Iblees and his followers in this world, those on whose hearts Allah Ta’ala has placed a seal.
11 Signs of a Person Having Pride/Arrogance:
- He doesn’t like others to have what he has
- He cannot avoid anger
- He cannot avoid being jealous of others
- He doesn’t accept advice from others
- He doesn’t want to listen or accept advice from a learned person or even attend lessons
- When advising people he always puts them down
- When speaking he will say good remarks about himself
- When he speaks he speaks with pride to let people know he has knowledge
- He deals with people in a bad way
- He walks in a bad way
- He looks down on people because he is wealthier, or has a better appearance.
The cure for arrogance involves Knowledge and Action which involves the following remedies:
Firstly, you should know and recognize your Lord and know and recognize your own self as you should be recognized, and that you are not worthy of greatness and that true greatness and pride are only for Allah Ta’ala
Secondly, you should think of yourself as being just like other people and realize that they are like you; they were born from a mother and a father just as you were, and that Taqwa (piety, fear of Allah) is the true criterion of superiority.
Allah Ta’ala says (interpretation of the meaning): “Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)” (Al-Hujuraat, 49:13)…
And finally, know and realize that on the Day of Resurrection the person with pride will be gathered in a small form like an ant which will be trampled underfoot as The Prophet (PBUH) said: “On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal” (Narrated by al-Tirmidhi).
Arrogant people are hated by other people just as they are hated by Allah Ta’ala; people love humble, tolerant, and gentle people, and they hate those who are harsh and cruel to people.
And Allah knows best!
A Chance That Must Not Be Missed
Allah forgives all sins. Therefore, people should make haste and repent of their sins so that they could earn His forgiveness. It calls on them to heed its call: come on all of you, then! Come on “before the suffering comes upon you, for then you cannot be helped.”
Should the chance be missed, there can be no help. The chance is open now, but its duration cannot be guaranteed. In fact, it can terminate at any moment of the night and day. Therefore, come on and “Follow the best that has been revealed to you by your Lord,” which is this Qur’an that you now have at your fingertips, “before the suffering comes upon you of a sudden, without your being aware of it.”
Come on now before it is too late. Otherwise, you will regret missing the chance and ridiculing God’s promise: “lest anyone should say: Woe is me for having neglected what is due to God, and for having been one of those who scoffed (at the truth).”
Alternatively, someone may say that God condemned him to be in error: had He decreed that he would follow divine guidance, he would have been a God-fearing person: “or lest he should say: ‘If God had but guided me, I would surely have been among the God-fearing.”
This is a baseless excuse: the chance is offered to everyone, the means are available to all, and the gates are wide open. Yet people deliberately miss out: “Or lest he should say when faced by the suffering (that awaits him): If only I could have a second chance in life, I will be among those who do good.” This is something that will never be given. Once this life is over, no return is allowed. All people are now at the stage when they can do what they want. If they miss this chance, all is lost. They will be held to account, and they will be rebuked: “Yes, indeed! My revelations did come to you, but you rejected them. You were filled with false pride and had no faith at all.”
At this point, when the surah has brought our feelings and hearts to the Day of Judgment, it shows us the two contrasting images of the unbelievers and the God-fearing on that momentous day: “On the Day of Resurrection you will see those who invented lies about God with their faces darkened. Is not there in hell a proper abode for the arrogant?
But God will deliver those who are God-fearing to their place of safety: no harm shall afflict them, nor shall they grieve.”
This is the final end: one group has faces darkened by humiliation, sorrow, and the scorches of hell. These are arrogant who, during their lives in this world, were called to turn to God and believe in Him, and the chance was kept open for them even after they went far into sin, but they refused to pay heed.
Now, on the Day of Judgment, they are left in utter humiliation that shows in their faces. The other group is the winner who will not be touched by grief or affliction. These are the God-fearing who, during their lives on earth, paid heed to God’s warnings and hoped for His mercy. They are the ones who will be safe: “No harm shall afflict them, nor shall they grieve.”
With all issues made abundantly clear, let everyone choose what they want. They can either respond to the call and enjoy God’s grace they are certain to find just behind the open gate of repentance, or they can persist in disobedience until the suffering takes them unawares.
God’s oneness, from the angle of the oneness of the Creator who created and controls everything. This serves to show how singular the unbelievers’ offer to the Prophet was that he should join them in worshipping their idols in return for them joining him in worshipping God.
Since God is the Creator and Controller of all, how could anyone be worshipped alongside Him? “No true understanding of God have they,” when they associate partners with Him when He has sway over all and everything, subjecting them all to His will: “on the Day of Resurrection, the whole earth will be a mere handful to Him, and the heavens will be rolled up in His right hand.”
As this image of the Day of Judgment is shown here, the surah presents a unique scene of that day, culminating with the angels surrounding God’s throne, extolling their Lord’s glory and praise. The entire universe joins them in their praises: “All praise is due to God, the Lord of all the worlds.” This is, then, the decisive word on the issue of God’s oneness.
by Adil Salahi
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Arrogance And Racism
We are told in the last sermon of our prophet(saw) to: “Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things”.
Mankind’s softest spot where Satan can easily attack is our Ego (kibr). What the Quran and hadith say about it.
“One does not enter Jannah (paradise) who has in his heart a mustard seed’s weight of Kibr”.(ahadith)
Kibr (ego, pride) is rejecting the truth and belittling people.”
.Surely Allah does not like whoever is arrogant, boastful [Quran 4:36]
“And do not turn your nose up to people, nor walk pridefully upon the earth. Surely Allah does not like whoever is arrogant, boastful. [31:18]
Without a doubt, Allah knows what they conceal and what they reveal. He certainly does not like those who are too proud. [16:23]
…So Today you will be rewarded with the torment of disgrace for your arrogance throughout the land with no right, and for your rebelliousness “[46:20]
I will turn away from My signs those who act unjustly with arrogance in the land. And even if they were to see every sign, they still would not believe in them. If they see the Right Path, they will not take it. But if they see a crooked path, they will follow it. This is because they denied Our signs and were heedless of them. [Quran 7:146]
Racism
The following scene took place on a BA flight betweenJohannesburg and London. A white woman, about 50 years old, was seated next to a black man.
Obviously disturbed by this, she called the air Hostess. Madam, what is the matter, the hostess Asked
You obviously do not see it then? she responded. You placed me next to a black man. I do not agree to sit next to someone from such a repugnant group. Give me an alternative seat.
Be calm please, the hostess replied. Almost all the places on this flight are taken. I will go to see if another place is available. The Hostess went away and then came back a few minutes later.
Madam, just as I thought, there are no other available seats in the economy class. I spoke to the captain and he informed me that there is also no seat in the business class. All the same, we still have one place in the first class.
Before the woman could say anything, the hostess continued. It is not usual for our company to permit someone from the economy class to sit in the first-class, However, given the circumstances, the captain feels that it would be scandalous to make someone sit next to someone so disgusting.
She turned to the black guy and said. Therefore, Sir, if you would like to, please take your hand luggage because a seat awaits you in the first class. At the moment, the other passengers who were shocked by what they had just witnessed stood up and applauded.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black, nor a black has any superiority over a white except by piety and good action. Learn that every Muslim is the brother of another Muslim and that Muslims constitute one brotherhood.
Ahadeeth on ASSABIYYAH (nationalism, tribalism, racism etc.)
“He is not of us if he calls to assabiyyah, and he is not one of us if he fights for the sake of assabiyyah, and not one of us if he dies on assabiyyah.”
Everyone shall taste death…this life is a period of trials and tests then we shall return to (Allah) to get what we deserve: Paradise or Hell.
He (Allah) has created death and life, that He may test which of you is the best in deeds. He is the All-Mighty, the Oft-Forgiving. [Quraan 67:2]
Why Is Iblis Eager To Mislead Mankind?
When Allah willed it for Iblees to stay alive until the Day of Resurrection, pride came back to Iblees once again and he sensed that this was an ideal way to take revenge from Adam and his offspring. He hates mankind, who are the children of Adam (alaihis-salaam), and he is hostile towards them because he is cursed and has been banished from the Mercy of Allah due to his refusal to prostrate to their father, Adam. ‘(Iblees) said (to Allah), ‘Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).’ [(7): 16-17] Ibn Abbas (radhi allahu anhu) commented on, ‘Then I will come to them from before them’ raising doubts in them concerning their Hereafter, ‘and (from) behind them’, making them more eager for this life, ‘from their right’, causing them confusion in the religion, ‘and from their left’ luring them to commit sins.’ This is meant to cover all paths of good and evil. Shaytan discourages the people from the path of good and lures them to the path of evil. Al-Hakam bin Abban said that Ikrimah narrated from Ibn Abbas concerning the Ayah, ‘Then I will come to them from before them and behind them, from their right and from their left,’ ‘He did not say that he will come from above them, because the mercy descends from above.’
Iblees is certain that he is one of those who are doomed, and in addition to this, he is cand ungrateful to his Lord, he thus, resolved to mislead whomever he could of the slaves of Allah. He is eager to mislead and corrupt, so as to increase the number of his followers to share in his fate. Iblees knows that his destination is the Fire, and he hopes to take everyone else with him to Hell, out of envy, hatred, Kufr and stubbornness. ‘Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.’ [Soorah al-Fatir (35): 6] Imam Ibn Katheer writes, ‘he only wants to misguide you so that you will enter the blazing Fire with him.’
Seeking Refuge with Allah from the Lures of Shaytan from all Directions
Imam Ahmad narrated that Abdullah bin Umar said, ‘The Messenger of Allah (sallalalhu alaihi wa-sallam) used to often recite this supplication in the morning and when the night falls,
O Allah! I ask You for well-being in this life and the Hereafter. O Allah! I ask You for pardon and well-being in my religion, life, family, and wealth. O Allah! Cover my errors and reassure me in times of difficulty. O Allah! Protect me from before me, from behind me, from my right, from my left and from above me. I seek refuge with Your greatness from being killed from below me.’ Waki commented (about being killed from below), ‘This refers to earthquakes. ‘ [Abu Dawood, An-Nisaee, Ibn Majah, Ibn Hibban and Al-Hakim collected this Hadeeth, and Al-Hakim said, ‘Its chain is Saheeh.’] [Quoted from Tafseer Ibn Katheer]
We ask Allah the Highest, the All-Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May Allah grant blessings and peace to our Prophet Muhammad and his family and companions! (Ameen)
Sheikh Muhammed Salih Al-Munajjid
Unbeliever’s Argument In Hell
What the Qur’an teachers :
Before the fire they are brought, morning and evening, and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh’s people into the worst suffering. They will contend with one another in the fire: The weak will say to those who were arrogant, “We have been your followers, so can you relieve us of some share of the fire?” The arrogant will reply: “We are all in it together. For God has judged between His creatures.” Those in the fire will say to the keepers of hell: “Pray to your Lord that He lighten this suffering of ours, though it be for one day only.” They will ask: “Did your messengers not come to you with clear evidence of the truth?” They will say: “Yes, indeed.” (The keepers of hell) will say: “Pray, then!” But the prayers of the unbelievers will be all in vain.
(The Forgiving; 40: 46-50)
It describes the end suffered by Pharaoh and his people as a result of their arrogant rejection of Moses’ call on them to believe in God’s oneness. The way this verse is phrased suggests that they are brought before the fire during the time between their death and the Day of Judgment. This may be a reference to the torment suffered in the grave. The statement that follows reads: “and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh’s people into the worst suffering.” This means that this suffering precedes the Day of Judgment. It is a terrible punishment involving exposure to the fire morning and evening, either to make them expect its burning and pain, which is a terrible suffering, or to experience it, which is even worse. Then, on the Day of Judgment, they will be cast into the worst suffering.
The verse that follows tells us of something that happens after resurrection. The unbelievers are shown arguing in hell: “The weak will say to those who were arrogant, ‘We have been your followers, so can you relieve us of some share of the fire?’” This means that the weak are together with the arrogant in the fire of hell. The weak have not been spared on account of their weakness, or their being driven like cattle, having no say or choice. God granted them a position of honor, which equipped them to exercise free choice and to be responsible for what they choose. They relinquished all this and followed their arrogant leaders instead. They did not object to anything the leaders said. In fact, it did not occur to them that they could object. They did not think about what their arrogant leaders said to them, or the errors they landed them in: “We have been your followers.” The fact of their relinquishing responsibility and what God granted them could never serve as extenuating circumstances in God’s sight. Therefore, they will be in hell, driven there by their leaders, just as they used to drive them like sheep in the life of this world. We see them asking their leaders: “Can you relieve us of some share of the fire?” This question is a reminder of what such leaders used to assert, pledging to protect their followers against evil and harm.
Such arrogant leaders, however, are soon fed up with their weak followers’ requests. Their answer betrays their boredom, but nonetheless they acknowledge what has happened: “We are all in it together. For God has judged between His creatures.”
“We are all in it together.” We are all weak, lacking all support and help. We are all alike. So why do you put such a question to us when you realize that the noble and the weaker elements are all the same? “God has judged between His creatures.” There can be no review or change to His judgment. The matter is settled. No creature can reduce or amend God’s judgment.
When all realize that no refuge can be sought from God’s punishment except with Him, they all humbly appeal to the guards of hell, in a way that makes them all equal: “Those in the fire will say to the keepers of hell: Pray to your Lord that He lighten this suffering of ours, though it be for one day only.”
They want the guards of hell to intercede on their behalf, hoping that their terrible ordeal can be lifted a little. They ask them to pray to God to reduce their punishment for one day, just to breathe and have a bit of rest. Even a day’s reduction is worth such appeals.
The guards of hell, however, do not respond to this humble and passionate appeal. They know their limits, and they are aware of God’s law and that the time is long passed. Therefore, they increase the suffering of the dwellers of hell by rebuking them and reminding them of the reasons for their suffering: “They will ask: ‘Did your messengers not come to you with clear evidence of the truth?’ They will say: ‘Yes, indeed.’”
The question and its answer suffice. There is no need for any more argument. The guards of hell leave them to their fate, allowing them to sink into despair. “(The keepers of hell) will say: Pray, then!” If any praying will change your situation even a bit, why do you not offer such prayers yourselves? The verse concludes with a comment on such prayers: “But the prayers of the unbelievers will be all in vain.” Such prayer is ignored, remains unanswered. Those who say it are forgotten, be they the leaders or their followers.
– By NAUSHAD SHAMIM AL-HAQ
- November, 7
- 2853
- Paradise-Hell
- More
Golden Naseehah To The Seekers of Knowledge
Be aware of the Obstacles
My dear beloved brothers and sisters, knowledge is very noble and the People of Knowledge and their students are the best of people in the Muslim community. We should know as well, that whenever one of you wants to climb high in seeking knowledge, the things that may take you away from knowledge will also become greater. This is because nothing becomes precious and expensive except that the things which will take you away from attaining it – the obstacles and the hardships, they become greater in numbers as well; so you have to pay attention to this.
Follow the Path of the Rightly Guided Predecessors
When seeking knowledge you must be upon the path of the rightly guided predecessors; the Companions of the Prophet Muhammad and whoever followed their path. You should know that the first thing that will face you, the first problem and difficulty that will face you along this long path of seeking knowledge is that you have to face the people of desires and opinions and fitan (trials), so therefore be extremely aware of them and their evil.
Avoid Hasad (Envy)
The Muslim in general and the one who is seeking knowledge should be aware of hasad (envy) i.e. having envy of his brothers and sisters. For example; if you see one of your brothers or sisters to whom Allah has given a great memory so he memorizes a lot, or understands the issues easily, you should praise Allah and ask Him for His bounty, and for Him to make you like that individual. Do not envy them and do not be jealous because of that which Allah has given them.
Do not be Arrogant
Also from the things that one should be aware of while on the path of seeking knowledge is to avoid being arrogant to your brothers and sisters because of that which Allah has given you. Do not be from those people who think that they are better than others, and do not be proud and look up at yourself. Rather, be modest regarding that which Allah has given you, and be modest around your brothers and sisters.
Do not be Hasty
Likewise do not be hasty, do not be from those people who are hasty. Rather, seek knowledge little by little, step by step, as one of the statements says: “Whoever was hasty and wants to learn everything at one time will be punished by not learning anything at all.” Rather, the Student of Knowledge has to choose from the easiest of the mutoon (texts) – whether in Fiqh or the like of this. Start with those which are easy, then go to those at the second level and choose from the text in Hadeeth, Fiqh, ‘Aqeedah and all the other fields of the Legislation; and don’t be hasty. Rather, what you have to be mindful of is that you understand what you read and what you are studying. Your main concern should not be that you finish the book in the shortest time.
by Shaykh Fahad Al Fuhayd