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Allah deprives a person of sustenance that he has worked so hard to earn because it will be a cause for him to enter hellfire. Abdullah ibn Masoud said, “A man may aspire to gain from business or sovereignty. Once he achieves that, Allah commands an angel, “Go and turn this away from My servant. If I make this easy for him, I will send him to hellfire. The angel will then impede that person, and this provision will be taken away. He then remains superstitious about his neighbors, “so and so deceived me”, “so and so is ahead of me” although no one turned him away except Allah”
— Shaykh Abdul-Aziz Al-Tarifi
"And spend in the way of Allah and do not cast your own hands into annihilation, and excel in doing good. Indeed, Allah loves those who excel in doing good.” (Qur'an Translated Meaning 1:195)
Allah commanded them to spend money in jihad to prepare military equipment and dispatch expeditions and soldiers. Allah also commanded them against withholding from spending in the way of Allah, which is represented by jihad. Whenever they forsake spending and jihad they become like someone who is throwing his hands into decimation. That’s because the enemy is ambushing them and once the enemy notices them staying behind from jihad, he will attack, fight, defeat, and ultimately annihilate them.
— Aysar Al-Tafaseer
And among the signs of relapse is that you hear the call to prayer yet do not respond,
that you miss the dawn prayer and feel no concern,
that you abandon the Qur’an and do not fear,
that goodness is withheld from you and you show no care,
that you are deprived of righteous companionship and do not feel its loss,
that you commit sins and do not grieve,
and that you have no regular portion of Qur’an or remembrance yet feel no emptiness.
— Dr. Adham Al-Sharqawi
And those days Allah alternates among the people, so that He may make known who follows guidance and who changes and alters when the balance of power shifts: (that one nation may be superior to another is but a trial by which Allah tests you, and He will surely make clear to you on the Day of Judgment that about which you differed).
Then the morals of scholars will fade, the manners of soldiers will rise, and Allah will choose for Himself those who remain steadfast. And Allah is All-Aware of what you do—He knows the intention of every soul, knows the secret and what is even more hidden, knows motives and fears.
— Dr. Ahmad Abdul Muneim
The first Islamic state was founded upon brotherhood between the Muhajirun and the Ansar, and upon the complementarity of their noble manners.
The glory of the Ummah will not be revived except by following that unique generation in their selflessness and modesty—those who lived by the guidance of:
“And they find not any desire in their hearts for what the others were given but give them preference over themselves even though they are in need...” (Qur’an Translated Meaning 59:9)
And:
“The unaware would think them self-sufficient because of their restraint, but you will recognize them by their mark—they do not beg people persistently...” (Qur’an Translated Meaning 2:273)
Adorning oneself with these virtues and establishing one’s inner-self upon them is among the greatest means of spiritual elevation.
— Layla Hamdan
Martyrdom is one of the highest ranks among the allies of Allah, and martyrs are the most distinguished and closest of His servants.
Above the rank of the truthful (al-ṣiddīqīn) lies only that of martyrdom. Allah, Glorified be He, loves to choose from among His allies those who are martyred — whose blood is shed for His love and pleasure — for they prefer His satisfaction and love over their own souls.
And there is no path to attaining this lofty rank except through the divine ordainment of the causes that lead to it, such as granting the enemy power over them.
—Ibnul-Qayyim, Zad al-Ma‘ad
If two obligations overlap such that both cannot be done together, then the stronger one takes precedence, and the other is no longer considered obligatory in this case because leaving it for the sake of fulfilling the higher duty is an obligation.
Likewise, if two prohibitions converge in a way that it is impossible to avoid both, then avoiding the more serious of the two sins takes precedence. And, in this case, committing the lesser sin is not an offense.
The determination of which is the stronger duty or the weaker sin is according to Shari'a, not personal whims.
Ibn Taymiyyah, the Jurisprudence of Unity (or The Fiqh of Harmony)
Dr. Salman bin Fahd al-Ouda
Page 248
Allah pushes away from a person a sustenance that he has worked so hard to earn because it will be a cause for him to enter Hellfire.
Abdullah ibn Masoud said, “A man may aspire to gain from business or sovereignty. Once he achieves that, Allah commands an angel, “Go and turn this away from My servant. If I facilitate this for him, I will send him to Hellfire. The angel will then impede that person, and this provision will be taken away. He then remains skeptical about his neighbors, “so and so deceived me”, “so and so is ahead of me” although no one pushed this away from him except Allah”
— Shaykh ʿAbdul-ʿAzīz Al-Tarifi
Overlooking Scholars' Lapses When Their Righteousness Is Prevalent
When the Prophet’s camel knelt down on the way to al-Hudaybiyyah, people said, “Al-Qaswa has become stubborn.” The Prophet ﷺ replied: “Al-Qaswa has not become stubborn, and that is not her nature, but she was restrained by the One Who restrained the elephant.”
Ibn Ḥajar saw in this hadith an educational meaning: to judge something according to its usual nature; and if something unusual occurs from it, attribute it to an external factor, not to its essence. Likewise, if someone makes a slip or mistake that is not normally expected from him, he should not be defined by it, nor should it be held against him as if it were his constant trait.
Al-Sanʿani stated that a lapse should be outweighed by one’s prior merits and overall righteousness, and that no scholar is free from mistakes, which should pale in comparison to his many virtues.
The Jurisprudence of Unity (or The Fiqh of Harmony)
Dr. Salman bin Fahd Al-Ouda
Page 122
The steadfastness of the resistance fighters in Gaza is the main obstacle to the Zionists’ scheming and plotting throughout the entire region; they defend Gaza, Jerusalem, the Levant, and the whole area.
If their frontlines were to be breached, you would see how quickly the Zionists would carry out the rest of their plans in the region.
Indeed, their steadfastness up till this today is a sign among Allah's signs of how He strengthens His servants, and they are a testimony against the Ummah; may Allah record for them the reward of reviving the entire Ummah through their endurance and firmness.
— Sheikh Ahmed Al-Sayyid
The Muslim loves martyrdom as much as the Jew prefers safety. That’s because the Muslim’s real life is postponed unlike the Jew’s life which is immediate. Hence, they are defeated by captivity and the Muslims are not defeated by death.
— Abdul-Aziz Al-Tarifi
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The Prophet ﷺ fervently supplicated: "Allah, grant me the victory You promised me! Allah, if this band of believers perishes, You will no longer be worshipped on earth!"
He pleaded with intense devotion, raising his arms to the sky until his cloak slipped from his shoulders. Abu Bakr, standing behind him, said: "Messenger of Allah, ease your pleading—Allah will fulfill what He promised you."
The Prophet did not cease his supplication until Allah revealed to him the fate of the enemy.
Scholars ponder: Why was Abu Bakr anxious in the cave during the Hijra—so much so that the Prophet had to reassure him—while in the Battle of Badr, he was the one comforting and steadying the Prophet?
The answer lies in the fact that the Prophet's servitude to Allah was clearer and firmer than that of the entire Ummah. During the Hijra, he had no tangible means of victory, yet he remained certain of Allah's protection. At Badr, though he had an army—however weak—there was a risk of relying on it. Thus, the noble Prophet disavowed all dependence on strength and turned wholly to supplication, seeking aid from Allah alone, awaiting victory from none but Him.
—Muhammad Al-Ghazali
(Nahw Tafseer Mawdu'i, p. 129)
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The relationship between hardship and success—has it been referenced in the Qur'an and the Prophetic Sunnah?
Yes, there are many references to this relationship. Among the most striking is the Prophet's ﷺ captivating imagery in his concise, eloquent words: "Jannah is surrounded by hardships." Thus, Jannah cannot be reached except by enduring what the soul dislikes—resisting desires and temptations.
—Dr. Ibrahim Al-Sakran
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Among the often-overlooked aspects of prayer by many worshippers are the postures of reverence and tranquility during raising the hands in takbeer and lowering them. You see them rushing, neither pausing deliberately when raising their hands in takbeer nor lowering them with care—instead, they toss them haphazardly, wings flapping hastily, without ensuring they reach their ears or shoulders, nor gently returning them to their chests.
Yet, for the One who has magnified prayer—the solemnity of the takbeer is a grandeur that captures breaths.
Dr. Ibrahim Al-Sakran
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The downfall of oppressive regimes comes suddenly and unexpectedly. If you see people dismissing the possibility of the oppressor’s fall at present, know that this is the fitting time for his downfall.
"Suddenly, while they perceive not." (Qur’an Translated Meaning 6:44)
—Gems of Al-Tarifi
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Al-Harali Al-Marrakeshi said:
“Al-Lutf (Divine Subtlety) is the concealment of matters within their opposites — for example, how Allah concealed from Yusuf the kingship beneath the guise of slavery, until the moment came when it was revealed and he said: ‘...Indeed, my Lord is Subtle in what He wills.’ (Qur'an Translated Meaning 12:99)
Al-Lutf is also the flow of Divine power in hidden ways — so hidden that none perceives it until the outcome is complete, at which point the servant realizes that all management (of affairs) belongs to Allah alone.”
“Allah, send down Your lutf and Your care upon Your devoted allies, the striving believers, and Your oppressed servants. Subtle One, Powerful One.”
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The Lineage of Mary and the Falsehood of Divinity
"When the wife of 'Imran said, 'My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.' But when she delivered her, she said, 'My Lord, I have delivered a female,' and Allah was most knowing of what she delivered, 'and the male is not like the female. And I have named her Mary...'" [Qur'an Translated Meaning 3:35-36].
Allah mentioned the upbringing of Isa (Jesus) by explaining the upbringing of his mother, as a clarification of the falsehood of what the Christians believe regarding him—that he is the son of Allah; Exalted is Allah far above that.
The methodology of the Qur'an when refuting and nullifying a creed is to clarify its origin and then dismantle it, so that the creed itself is dismantled accordingly. Engaging in debates over branches whose foundations are false does not lead to the truth. They claim that Isa is the son of Allah—Exalted is Allah—yet Isa has a mother, and his mother is Mary, and Mary has a mother and a father, and they have mothers and fathers leading back to Adam. So, from where did his 'sonship' to Allah come?! Therefore, Allah mentioned the marital relationship between the wife of Imran and Imran, saying: 'When the wife of 'Imran said,' as an indication of the fatherhood and motherhood of Mary."
— Gems of Al-Tarifi
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How can despair enter a heart that has read the Qur’an and learned that sovereignty belongs to Allah alone? To Him belongs all dominion, support, authority, and power—He has no partner. Nothing escapes Him; not even the weight of an atom is hidden from His knowledge. No leaf falls without His awareness. He knows what is within the hearts. Nothing incapacitates Him. He judges with none to reverse His decree, and He punishes whom He wills and fears no consequence.
So recite the Qur’an, learn what it contains, and follow its commands—for we have no refuge except in that.
“And recite what has been revealed to you of the Book of your Lord.” (Qur’an Translated Meaning 18:27)
— Dr. Ahmad Abdul Muneim
Among understanding (fiqh) is to make Friday distinct in everything—in your daily schedule, in your acts of worship, in your appearance, in your behavior, and in your words—seeking thereby a great reward and striving to bring happiness to those around you.
— Layla Hamdan
Among the ways to benefit from the Qur’an is to ponder the stories of the prophets that the Qur’an narrates and repeats in various places. It is clear that these accounts are not told for amusement, but as exemplary models through which the Qur’an conveys profound implicit messages. The reader of the Qur’an should reflect on what Allah intended by these narratives—such as recognizing the servitude of the prophets and their manner of dealing with their Lord—as Ibn Taymiyyah said: “The Qur’an has informed us of the supplications of the prophets, their repentance, and their seeking forgiveness.”
Gems of Al-Sakran
The matter of balancing between benefits and harms is a domain filled with ambiguity, and it may be difficult even for the most virtuous people—just as the situation was unclear to Umar (maybAllah be pleased with him) during the Treaty of Hudaybiyyah.
Some cases within this domain may appear so narrow on the surface that the only criterion for distinction becomes the intention alone.
What adds to the complexity is that many contemporaries have used this domain as a pretext for deviation, distortion of clear principles, and justification of wrongding.
Nevertheless, one should not reject sound balances simply because of the abundance of distorters and deviants. Rather, this domain should be governed by sound knowledge and wise judgment.
— Sheikh Ahmad Al-Sayed
The Prophet ﷺ said: “Safeguard Allah, and you will find Him before you.”
When a servant safeguards his Lord—that is, he guards the limits and commands of Allah, not being found where Allah has forbidden, nor absent where Allah has commanded—then he attains that noble rank wherein Allah safeguards him, and he finds his Lord as a Helper, Supporter, and Grantor of success.
— Sheikh Al-Hawali
Many have gone astray by conflating Divine decree with legal rulings.
They say: ‘If Allah has decreed that the enemies be given power over us, then we must accept that.’
But contentment with divine decree does not entail abandoning the struggle in the cause of Allah or failing to resist.
Similarly they believe that we should accept corruption and sinful acts of tyrannical rulers and others.
This is clear misguidance and a false argument used by the polytheists to absolve themselves of responsibility.
“Those who associate others with Allah said, ‘If Allah had willed, we would not have committed shirk, nor our forefathers.” [Qur'an Translated Meaning, Surah Al-Nahl: 35]
— Ahmad Al-Sayed, paraphrased
“There is no good in much of their private conversation, except for those who enjoin charity, or that which is right, or reconciliation between people. And whoever does that seeking the pleasure of Allah, We will grant him a great reward.” (Qur’an Translated Meaning 4:114)
So clearly it states, “no good”—a negation of goodness in much of people’s discussions and speech, with exceptions made only for matters that belong to the provisions of the Hereafter, by which one prepares to meet Allah.
— Gems of Sheikh Al-Sakran
Allah has forbidden division in our stance toward the hypocrites and has commanded us to be united in confronting them. Often, division arises because some individuals hope for the guidance of the hypocrites and thus fall short in striving against them.
Allah says what can be translated as: "So what is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has cast them back [into disbelief] because of what they earned? Do you wish to guide those whom Allah has sent astray?" (Qur'an Translated Meaning, 4:88)
If hypocrites could not be identified, then the Qur’an’s prohibition against division regarding them would be meaningless—and far be it from the Qur’an to contain anything meaningless!
— Gems of Sheikh Al-Sakran
Among the intellectual temptations faced by beginners in Islamic scholarship is the tendency to excessively emphasize rules and methodologies.
A beginner in the science of ʿIlal al-Ḥadīth (hidden defects of hadith) tends to excessively weaken prophetic narrations.
A beginner in Arabic linguistics tends to excessively criticize commonly accepted expressions.
But once they sail further into scholarship, they achieve balance.
— Gems of Sheikh Al-Sakran
The hypocrites grow stronger with the strength of the external enemy. Thus, Allah commanded the weakening of the external enemy so that the hypocrites, in turn, would weaken:
"That you may strike terror into the enemies of Allah and your enemies..." (Qur'an Translated Meaning 8:60)
—Gems of Al-Tarifi
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These are the secrets of the Qur'an at night. When the clouds of evening descend, its Ayahs flow with a special spirituality—the voice of the reciter emerges amid the waves of the still night, a narrative before which souls bow in reverence!
—Dr. Ibrahim Al-Sakran
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By Allah, I implore you—reconsider these Ayahs:
"They used to sleep but little of the night" (Qur'an Translated Meaning 51:17)
"Stand the night except for a little" (Qur’an Translated Meaning 73:2), and the like. Then compare them to our pillows, curved from sleeping night and day.
Indeed, lofty aspirations demand struggle!
Dr. Ibrahim Al-Sakran
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Among the forms of Allah’s punishment for the oppressor is that He empowers another oppressor to afflict him, thus sparing people the evil of two oppressors by punishing one with the other.
"Or He may divide you into factions and make some of you taste the violence of others..." (Qur’an Translated Meaning 6:65)
—Gems of Al-Tarifi
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