Tafseer of Sūrah al-Hujuraat (The Dwellings)
 
Explanation by
Shaykh Abdullaah Abdur-Rahmaan Al-Ghudyaan حفظه الله

 
CLASS #6 - Delivered on May 5th, 2007


The Shaykh حفظه الله began in the Name of Allaah then after praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family members and all his companions. The Shaykh حفظه الله then read the aayaat to be covered during the lesson. They are aayaat 14-18.


Aayaat 14-18

Quote:
قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئاً إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ {14} إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ {15} قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {16} يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُل لَّا تَمُنُّوا عَلَيَّ إِسْلَامَكُم بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِن كُنتُمْ صَادِقِينَ {17} إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ {18}‏

[049:014] The Bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islaam),' for Faith has not yet entered your hearts. But if you obey Allâh and His Messenger صلى الله عليه و سلم, He will not decrease anything in reward for your deeds. Verily, Allâh is Oft-Forgiving, Most Merciful."

[049:015] Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful.

[049:016] Say: "Will you inform Allâh of your religion while Allâh knows all that is in the heavens and all that is in the earth, and Allâh is All-Knowing of everything?"

[049:017] They regard as favour to you (O Muhammad صلى الله عليه و سلم) that they have embraced Islaam. Say: "Count not your Islaam as a favour to me. Nay, but Allâh has conferred a favour upon you that He has guided you to the Faith if you indeed are true.

[049:018] Verily, Allâh knows the Unseen of the heavens and the earth. And Allâh is All-Seer of what you do.


Explanation of the Aayaat

Linguistic Meanings of words used in the aayaat:
 
  • الْأَعْرَابُ – The Bedouins – those who dwell in the open areas or the desert.
  • آمَنَّا – i.e. صدقنا – ‘We believe and accept as true’ (affirm faith) whatever came as Legislation (regarding the Deen). We do what Allaah سبحانه و تعالى has ordered that we do, and stay away from what He has forbidden.
  • الْإِيمَانُ – In the language eemaan means tasdeeq (تصديق – affirmation). Legally (in the Deen) it refers to statements on the tongue, belief in the heart, and actions of the limbs. It increases with obedience and decreases with disobedience.
  • أَسْلَمْنَا – We have surrendered ourselves totally to Allaah سبحانه و تعالى. Islaam is submission to Allaah with tawheed and compliance to Him with obedience and freeing yourself from shirk and its people.
  • وَلَمَّا يَدْخُلِ الْإِيمَانُ – i.e. Eemaan has not entered into their hearts up until now. However, He anticipates it from you if you obey Allaah and His Messenger صلى الله عليه و سلم with ikhlaas (إخلاص – sincerity) and by leaving nifaaq (نفاق – hypocrisy). He would not reduce the reward of your deeds because Allaah سبحانه و تعالى says:
    إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا
    {Surely, Allâh wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it…} [an-Nisaa 4:40]
  • غَفُورٌ– He is forgiving for the negligence and sins of the Believers.
  • رَّحِيمٌ– He is Condescending (Gracious) from His Beneficence.
  • إِنَّمَا الْمُؤْمِنُونَ – Those who have affirmed their eemaan – with evidence from what is after it.
  • ثُمَّ لَمْ يَرْتَابُوا – there doesn’t occur any doubt with them from anything in the fundamentals of eemaan of from its branches.
  • وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ ‘But strive with their wealth and their lives for the Cause of Allaah’ i.e. in obedience to Allaah and His Messenger.
  • أُوْلَئِكَ هُمُ الصَّادِقُونَ – They are those who have truly affirmed their eemaan. They are not those who say “we believe” but they do not believe in their hearts. It is not apparent from them anything other than Islaam, because if mankind believes with his tongue and does not believe in his heart then he is a munaafiq (منافق – hypocrite).
  • أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ – They informed Him by their speech that “We believe”, but Allaah knows whatever is in the Heavens and the earth, nothing is hidden from Him as a secret. He سبحانه و تعالى is criticising them for saying that something is hidden from Him.
  • يَمُنُّونَ – They say that “they accepted Islaam” as if they are doing Him a favour and not that He سبحانه و تعالى is the One who has bestowed a favour upon them. Allaah سبحانه و تعالى says: ‘Count not your Islaam as a favour to me.’
  • بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ ‘Nay, but Allâh has conferred a favour upon you that He has guided you to the Faith’ i.e. regarding their allegation; knowing that (possessing) guidance does not necessitate (their) following the right way.
  • إِن كُنتُمْ صَادِقِينَ – The intent here is that Allaah سبحانه و تعالى guided them with eemaan i.e. He put eemaan in their hearts as guidance. Guidance is of two types – guidance of dalaalah and irshaad (هداية الدلالة والإرشاد – showing the way with clarity) and this is by the Prophets and the Books. And guidance of tawfeeq and ilhaam (هداية التوفيق والإلحام uniting – bringing a person into the Deen) and this is only from Allaah سبحانه و تعالى as He is the One who changes the hearts. The statement ‘if you indeed are true’ in alleging that they have eemaan.
  • غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ – He reiterates that He knows the unseen in both of them (the Heavens and the Earth).
  • وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ– i.e. (Allaah is All-Aware) of your hidden (matters) and your public (matters). And how can you hide from Him what is in your soul? Allaah سبحانه و تعالى says:
    إِنَّ اللّهَ لاَ يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاء
    {Truly, nothing is hidden from Allâh, in the earth or in the heaven.} [aal-Imraan 3:5]

    And He سبحانه و تعالى said:
    وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
    {And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).} [Qaaf 50:16]


Reason for Revelation


Ayah 14

One of the reasons of revelation is that a group of individuals from the tribe of Bani Asad ibn Khuzaymah came to Madinah and displayed that they had embraced Islaam. However they were not really Believers. They mentioned that they came with their burden and their children and they requested sadaqah (charity) from the Prophet صلى الله عليه و سلم and they started to speak about the things they had done, and the verse was revealed.

As-Suddi mentioned that the verse was revealed concerning some of the Bedouins mentioned in Suratul-Fath. These were the people of Muzaynah, Juhaynah, Aslam, Ghifaar, (word unclear Dayl?) and Ashja’ who all came and said that they had embraced Islaam to protect themselves and their wealth, and the verse was revealed on this occasion as well.


Relationship between these aayaat and those that preceded:

After Allaah سبحانه و تعالى imposed taqwaa and the Bedouins were claiming their noble lineage, Allaah سبحانه و تعالى criticized and made clear the weakness of their faith. He also specified what eemaan really is – testifying and having recognition that Allaah سبحانه و تعالى is their Lord and Creator and that the Prophet صلى الله عليه و سلم is the Messenger of Allaah سبحانه و تعالى, having ikhlaas (sincerity) in the heart, struggling against ones nafs (self/soul – in the way of Allaah), spending in the Path of Allaah, obedience to Him and raising up His Deen.

Allaah سبحانه و تعالى informed us that He is well aware of all that is hidden and secret, and that amongst the things that He is aware of, is the weakness of their faith. Therefore, they should not be boastful about that, rather since the Prophet صلى الله عليه و سلم is the source of their guidance, this should be more in the forefront of their minds than anything else – that Allaah سبحانه و تعالى allowed them to be guided at the hands of Prophet Muhammad صلى الله عليه و سلم.


Meaning of the Aayaat:

Ayah 14

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ
{The Bedouins say: "We believe." Say: "You believe not but you only say, 'We have surrendered (in Islaam),' for Faith has not yet entered your hearts…}

A group of Bedouins from the people of Banu Asad said when they first entered Islaam, that they believed, claiming to themselves the status of their eemaan – affirming belief in Allaah and His Messenger صلى الله عليه و سلم but in fact eemaan was not settled in their heart. So Allaah replied to them and clarified to them that they did not have complete eemaan and they did not truly affirm belief or have pure intentions or tranquillity/reassurance and complete reliance in Allaah سبحانه و تعالى. Allaah سبحانه و تعالى made them aware that they should instead say ‘We have submitted.’ They were saying that ‘We did not fight with you or against you’ as a claim of having total faith. Allaah سبحانه و تعالى criticized them and made it known to them that this is merely speech on the tongue without correct belief and pure intentions. When negation comes by using the particle lamma (لمّا) it is an expression that shows that something has not yet occurred. So when Allaah mentioned it concerning their faith, it means that it had not yet occurred.

This noble verse also shows that eemaan is more specific than Islaam as is the position of Ahlus Sunnah wal Jamaa’ah. It is known that sometimes these expressions (eemaan and Islaam) are used individually and sometimes they are used together. Sometimes we find eemaan being used by itself and sometimes we find Islaam being used by itself. Whenever eemaan or Islaam is used individually, one implies the other. If eemaan is used alone it implies Islaam also; and if Islaam is used alone, no doubt it implies the presence of its prerequisite which is eemaan. If Islaam is mentioned one must have that essential belief that allows him to be a Muslim and when eemaan (inward belief) is mentioned he must have some outward actions which allows him to be a part of this Deen. This shows that these are at different levels as in the hadeeth of Jibreel عليه السلام when he questioned the Prophet صلى الله عليه و سلم about Islaam, Eemaanand Ihsaan. It was explained the Islaam was the outward actions, eemaan the inward actions and ihsaan was a higher level. Therefore, when they are used together Islaam is the outward act of submission and eemaan is the conviction in one’s heart.

* * * * * Break in transmission. * * * * *


Ayah 15

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ أُوْلَئِكَ هُمُ الصَّادِقُونَ
{Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allâh. Those! They are the truthful.}

The Believers are only those who have correct and pure eemaan and they are truthful. They are the Mu’minoonal-Kummal – those who affirm belief in Allaah سبحانه و تعالى and His Messenger Muhammad صلى الله عليه و سلم with complete belief in his heart, acknowledgement on the tongue and actions on the limbs; then they do not doubt nor do they quake, but they are firm upon one position which is the absolute confirmation/belief. They struggle with their wealth and their selves on account of their obedience to Allaah seeking His Pleasure and exalting His Word and His Deen.

Those characterized by these traits which have been mentioned are the truthful ones, possessing the attributes of eemaan and they enter amongst the Mu’mineen (Believers), not like some of the Bedouins who manifest Islaam but eemaan has not settled in their hearts. Imaam Ahmad mentions a narration from Abi Sa’eed al-Khudri رضي الله عنه who said that “The Prophet صلى الله عليه و سلم said that ‘The Believers in the Dunyaa are in three groups – those who believe in Allaah and His Messenger and then have no doubt and they struggle using their wealth and person in Allaah’s Way; those whom the people trust concerning their wealth and their lives; and those who when if they are on the brink of covetousness (attaining something that is desired), he leaves it for Allaah, The Exalted, The Powerful’.”[1]


Ayah 16

قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
{Say: "Will you inform Allâh of your religion while Allâh knows all that is in the heavens and all that is in the earth, and Allâh is All-Knowing of everything?"}

Say to them O Messenger: “Are you informing Allaah of what is in yourselves (your hearts) regarding your Deen, knowing with that, what you have said – “We believe”? Allaah is All-Knowing, nothing is hidden from Him. He knows all that is in the Heavens and the earth – whether concerning inanimate objects, plants, animals, mankind or jinn. So how then, can He be ignorant of the reality of your eemaan and nothing is hidden from Allaah, even what is more secret than that? He knows everything, so beware of asserting something which contradicts what is in your hearts. In this is a sign that it is necessary that the Deen is for Allaah alone, and you manifest it to us and not for Allaah, so that is not accepted from you.”


Ayah 17

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُل لَّا تَمُنُّوا عَلَيَّ إِسْلَامَكُم بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِن كُنتُمْ صَادِقِينَ
{They regard as favour to you (O Muhammad صلى الله عليه و سلم) that they have embraced Islaam. Say: "Count not your Islaam as a favour to me. Nay, but Allâh has conferred a favour upon you that He has guided you to the Faith if you indeed are true.}
 
Meaning, they (the Bedouins) regard their Islaam as a favour and blessing upon you O Muhammad صلى الله عليه و سلم as they said: “We came to you with our burden and household (family) and we did not fight you like Banu Fulaan did.” Allaah سبحانه و تعالى replied to them saying: “Do not regard your Islaam as a favour to Me, rather Allaah had granted His favour upon you and guided you to eemaan if you are indeed truthful.” i.e. say O Prophet, “Do not consider the Islaam of these Bedouins as a favour upon me.” They used this to say that it was a bounty to you and that we embraced Islaam. Say “No, rather Allaah سبحانه و تعالى has aided you and has allowed you to be successful in embracing Islaam and entering this particular Deen.” This is an indication that the claims that you were having were not truthful. This is as the Prophet صلى الله عليه و سلم said to the Ansaar on the day of Hunayn: “O, the assembly of Ansaar! Didn't I find you astray, and then Allaah guided you on the Right Path through me? You were divided into groups, and Allaah brought you together through me; you were poor and Allaah made you rich through me." Whatever the Prophet said, they (i.e. the Ansaar) said, "Allaah and his Apostle have more favours to do.”[2]

Ayah 18

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ
{Verily, Allâh knows the Unseen of the heavens and the earth. And Allâh is All-Seer of what you do.}

That is, Allaah is All-Knowing concerning what is apparent and what is hidden throughout the heavens and the earth and along with that, what each person hides within himself. As a result of this knowledge there will be reward. Allaah is informed about everything from your deeds. You will be rewarded for your good (deeds) with good, and for your evil (deeds) with evil (punishment) as Allaah سبحانه و تعالى says:
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ {7} وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ {8}‏
{So, whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.} [az-Zalzalah 99:7-8]



Ahkaam/Regulations to be derived from the Aayaat
 
  1. There is a criticism from Allaah سبحانه و تعالى directed to those who claim eemaan for themselves. This came after Allaah سبحانه و تعالى encouraged taqwaa. It shows that it is not sufficient to have an outward display of Islaam, rather a person must have in addition to that, submission within himself. The individual should not enter Islaam due to a fear of ‘a weapon over his head’ or like that. This is not the case and it should not be done.
  2. If an individual has eemaan sincerely for Allaah سبحانه و تعالى He reserves for him a great recompense for his deeds and He doesn’t reduce anything from his reward.
  3. There is no wrongdoing on the one who delays his eemaan (i.e. enters Islaam later). Allaah سبحانه و تعالى forgives his sins, He forgives the sins of His servants – all of them that he committed, being Merciful with him, and he does not punish him after tawbah (he repents).
  4. The eemaan that should be present with the Believers is eemaan in Allaah Alone, not joining anything in worship with Him; and also having eemaan that Muhammad is the Messenger of Allaah and the seal of the Prophets and Messengers; and the absence of doubt (in these things). By all means, one must have firm belief and complete certainty, never shaking, and struggling (jihad) in the path of Allaah with his self and his wealth. He is the one who has correct eemaan and its signs. The Mu’minoon (Believers) are those who are truthful and do not have doubt. They accomplish that by struggling and with righteous actions. They are the ones who have actualised their eemaan and not those who have accepted Islaam afraid of being killed, or who came in a state of fear. It is imperative that the jihaad (struggle) be for the sake of spreading the Deen of Allaah and calling to His Path or regaining one’s acquired rights and seized (appropriated) lands. The Prophet صلى الله عليه و سلم said in a hadeeth that is agreed upon i.e. between Bukhaaree and Muslim, from Abi Musa al-Ash’aree “He who fights so that Allaah’s Word (i.e. Islaam) should be superior, fights for Allaah’s Cause.”[3] Allaah سبحانه و تعالى said concerning defending one’s land:
    وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ
    {…it was said to them: "Come, fight in the way of Allâh or (at least) defend yourselves."…} [aal-Imraan 3:167]
  5. There is no need for an individual to inform Allaah سبحانه و تعالى about his state of Eemaan. Allaah knows everything that is in the heavens and the earth. This particular verse is an indication that the Bedouins were actually ignorant, and this exposes their ignorance.
  6. Eemaan benefits the Believer himself. As a result of this, if it is benefiting himself and no one else, he should recognize that Allaah سبحانه و تعالى is the One who deserves the praise for all that is done as He is the One who gave him the success by bringing him to Islaam, changing his heart and directing him towards it. In the Hadeeth Qudsi, Allaah سبحانه و تعالى mentions: “… O My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path… O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinns too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power. O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of jinns even, become (equal in) God-conscious like the heart of a single person amongst you, nothing would add to My Power. …”[4] This is an indication that the truthful ones are those who acknowledge the fact that Allaah is the One who gives guidance.
  7. When Allaah سبحانه و تعالى mentions: “They are the truthful” after describing all those qualities, this is an indication that those Bedouins did not have correct eemaan. They were not truthful in their claim. They were Muslims whose Islaam was outwardly apparent and eemaan is more specific and Islaam was more encompassing as came before. Had they been Munaafiqeen (hypocrites) they would have been rebuked and exposed as Allaah did (rebuked and exposed the Munaafiqeen) in Surah Taubah.[5]
  8. Allaah سبحانه و تعالى mentions that nothing is hidden from Him in the heavens or on the earth. He is Well-Aware of what is in the hearts – what people intend and their reasons for entering Islaam and embracing this Deen.



QUESTIONS & ANSWERS


1. Question: When someone talks to others about the general bad characteristics of the brothers in his community without mentioning names, is this considered backbiting?
Answer: When someone speaks generally about the characteristics of an individual who he does not know and the listener does not know him, as occurs in the Qur’aan where Allaah سبحانه و تعالى mentions certain unfavourable characteristics without mentioning specific individuals. Allaah mentions:
يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ
{O you who believe! Avoid much suspicion; indeed some suspicions are sins…} [al-Hujuraat 49:12]

There are many aayaat in the Qur’aan and proof from the Sunnah. In the case where no one knows who is being spoken about then there is no backbiting involved. However, if the person is known then it is from gheebah (غيبة – slander, backbiting) if it is the truth; if it is a lie it is buhtaan (بهتان – defame, fabricate lies against). Gheebah is mentioning your brother with what he dislikes. If in him is what you said then it is gheebah and if there isn’t what was said then it is buhtaan.

2. Question: My question is regarding the 14th and the 16th aayaat of surah al-Hujuraat regarding naming oneself Salafee or Atharee. The questioner quotes Shaykh Saalih al-Fawzaan حفظه الله where he says “naming oneself ‘as-Salafee’ or ‘al-Atharee’ has no basis and there is no need for it. What is important is to seek the proofs and work accordingly; as for naming oneself ‘as-Salafee’ or ‘al-Atharee’ this is from tazkiyatu-nafs (praising oneself).”[6] He uses the verse (ayah 14) which was just explained as a proof. In this verse Allaah admonished the Bedouins about claiming eemaan, but affirmed Islaam for them. So, is it permissible for me to name myself ‘Salafee’ or to say ‘so and so as-Salafee’ or ‘so and so al-Atharee’? Additionally, for someone who is new to Islaam or newly practicing is this proper or is it considered self-praising? Is it waajib to call yourself Salafee or Atharee and if one does not call himself Salafee or Atharee is it waajib upon us to refute him or warn against him? Please give us the correct position on this issue.
Answer: Allaah سبحانه و تعالى says:
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
وَالْعَصْرِ {1} إِنَّ الْإِنسَانَ لَفِي خُسْرٍ {2} إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ {3}‏
{By Al-'Asr (the time). Verily, man is in loss. Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma'rûf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh's Cause during preaching His religion of Islâmic Monotheism or Jihâd).} {al-‘Asr 103:1-3]

These aayaat consists of several things: eemaan, action, recommending one another to the truth and recommending one another to having sabr (patience). It is desired that an individual learns what Allaah has made obligatory upon him and works by what Allaah has obligated upon him. Because, if he does not learn, he will be asked about it on Yawmul Qiyaamah, and if he learns and does not act upon his knowledge then he will be asked about it on Yawmul Qiyaamah. However, it will not be asked “Are you Atharee?”, nor Salafee, nor Ikwaanee. All of these are characteristics that have occurred in this era and from its evil effects is disunity of the people. It is known that the truth is one and that the Deen is one. So there is not necessary that these characteristics exist; as Allaah سبحانه و تعالى said:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ
{The believers are nothing else than brothers (in Islâmic religion)…} [al-Hujuraat 49:10]

In accordance with this there is no need for these characteristics (labels) but it is upon the people to learn what Allaah has obligated upon them, act with it, teach it and call the people to it.

3. Question: In Suratul-Waaqi'ah verse 60, Allaah says, {We have decreed death to you all, and We are not outstripped}. Does this refer to the death of this life before resurrection or would everything including Jannah come to an end? And does the verse also refer to the Angels?
Answer: [not translated – due to a break in transmission]



References and Notes

[1] Reported by Imaam Ahmad in his Musnad, Vol. 3, (#11065).
وعن أبي سعيد الخدري أن رسول الله صلى الله عليه وسلم قال المؤمنون في الدنيا على ثلاثة أجزاء الذين آمنوا بالله ورسوله ثم لم يرتابوا وجاهدوا بأموالهم وأنفسهم في سبيل الله والذي يأمنه الناس على الناس على أموالهم وأنفسهم ثم الذي إذا أشرف على طمع تركه لله عز وجل

[2] Reported with the following wording as part of a hadeeth in Saheeh al-Bukhaaree, Kitaab al-Maghaazee (#4075).
لما أفاء الله على رسوله صلى الله عليه وسلم يوم حنين، قسم في الناس في المؤلفة قلوبهم، ولم يعط الأنصار شيئا، فكأنهم وجدوا إذ لم يصبهم ما أصاب الناس، فخطبهم فقال: (يا معشر الأنصار، ألم أجدكم ضلالا فهداكم الله بي، وكنتم متفرقين فألفكم الله بي، وكنتم عالة فأغناكم الله بي). كلما قال شيئا قالوا: الله ورسوله أمن، قال: (ما يمنعكم أن تجيبوا رسول الله صلى الله عليه وسلم)...

[3] Reported in Saheeh al-Bukhaaree, Kitaab al-Jihaad was-Sayr (#2655). Also found as part of hadeeth (#123, #2958, and #7020). Also reported in Saheeh Muslim, Kitaab al-Imaarah as a chapter heading (#42) and as hadeeth (#1904).
من قاتل لتكون كلمة الله هي العليا، فهو في سبيل الله

[4] Reported with the following wording as part of a longer hadeeth in Saheeh Muslim, Kitaab al-Birr was-Silah wal-Aadaab (#2577).
يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلاَّ مَنْ هَدَيْتُهُ، فَاسْتَهْدُونِي أَهْدِكُمْ، .... يَا عِبَادِي لَو أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَىَ أَتْقَىَ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئاً، يَا عِبَادِي لَو أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ، وَإِنْسَكُمْ وَجِنَّكُمْ، كَانُوا عَلَىَ أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئاً

[5] at-Taubah 9:96-101

[6] Saturday 21 Shawal 1424; in explanation of al-Fatawa al-Hamwiyah. The words of the Shaykh are quoted from 0:23.

[7] Reported with the following wording in Silsilah as-Saheehah 2/483 (#831) as a Hasan hadeeth.
أتاني جبريل فقال يا محمد عش ما شئت فإنك ميت وأحبب من شئت فإنك مفارقه واعمل ما شئت فإنك مجزي به واعلم أن شرف المؤمن قيامه بالليل وعزه استغناؤه عن الناس