Fleeing unto Allah

Fleeing unto Allah

This hijrah requires an origin and a goal. A person migrates with his heart:

· From loving other than Allah > loving Him;

· From fearing and hoping and relying on other than Him > fearing and hoping and relying on Him;

· From calling upon, asking, surrendering to, and humbling oneself before other than Him > calling upon, asking, surrendering to,  and humbling oneself before Him.

This is precisely the meaning of “fleeing unto Allah”, as He ta’ala says:

“…Flee unto Allah…” [Surah Ath-Thaariyaat 51:50]

And indeed, the tawhid required from a person is to flee from Allah unto Him! Under this heading of “from” and “to” falls a great reality of tawhid.

Fleeing unto Allah ta’ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.

On the other hand, fleeing from Allah (unto Him) includes the tawh id of Rububiyyah and the belief in the Qadar (Allah’s Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He ta’ala wills will surely happen, and what He does not will never be and is impossible to happen.

Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!

One who understands this well can then understand the meaning of the Messenger’s sallallaahu ‘alayhi wa sallam words:

“…I seek refuge from You in You…”

And:

“…There is no shelter or escape from You except in You…”

There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta’ala. Hence, one would flee from that which emanates from Allah’s decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!

Understanding these two matters causes one’s heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah’s will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.

Had it been that what one flees from were not under Allah’s Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.

This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.

So, understand well this important meaning in the Prophet’s sallallaahu ‘alayhi wa sallam words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.

Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta’ala. This further explains why the Messenger sallallaahu ‘alayhi wa sallam said:

“A true migrator is one who abandons what Allah has prohibited.”

This is also why Allah ta’ala mentions Imaan and hijrah together in several places [eg. al-Anfal 8:72,74,75 & at-Tauba 9:20] – the two being closely linked, and each of them requiring the other.

Migration to Allaah ~Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

~Taken from The Magnificent Journey published by QSS

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Mindmaps: Al Nasr

Al Nasr

idhaa jaa2a nasr ullaahi wal fath

wa ra2ayta-n naasa yadkhuloona fee deen illaahi afwaaja

fasabbih bi hamdi rabbika wastaghfir, innahu kaana tawaaba

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Mindmaps: Al Kaafiroon

Surah Al Kaafiroon

Qul yaa ayyuhaa al kaafiroon

laa a3budu maa ta3budoon, wa laa antum 3aabidoona maa a3bud, wa laa ana 3aabidun maa 3abadtum, wa laa antum 3aabidoona maa 3abud

Lakum deenukum wa liya deen

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The rope of Allah

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا
كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

{And hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan), and be not divided among yourselves, and remember Allaah’s Favour on you,
for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islaamic Faith),
and you were on the brink of a pit of Fire, and He saved you from it. Thus Allaah makes His Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.,)
clear to you, that you may be guided.}

[Aal-‘Imraan 3:103]

Ibnul Qayyim رحمه الله said:

فأما الاعتصام بحبله: فإنه يعصم من الضلالة والاعتصام به: يعصم من الهلكة

“Holding on to the Rope of Allaah is security from misguidance and holding fast to Allaah Himself is security from destruction.”

Ibn ‘Abbaas رضي الله عنهم said:

“Holding on to the Rope of Allaah is holding on to the Deen of Allah.”

Ibn Mas’ood رضي الله عنه said:

“It is the Jama’ah” and he said “and upon you is to hold on to the Jama’ah as it is the Rope of Allaah that He has ordered us with and this holding fast together is better than being apart.”

Ibn Mas’ood رضي الله عنه and others also said, “It is the Qur’aan.”

And in a narration from Ibn Mas’ood رضي الله عنه it is reported that the Prophet, صلى الله عليه و على آله و سلم said:

إن هذا القرآن حبل الله والنور المبين والشفاء النافع عصمة لمن تمسك به ونجاة لمن اتبعه

“The Qur’aan is the Rope of Allaah and it is the light which guides and it is the medicine that is beneficial and it is what protects from destruction.”

And it is reported that ‘Alee رضي الله عنه said that the Prophet صلى الله عليه و سلم said:

هو حبل الله المتين وهو الذكر الحكيم وهو الصراط المستقيم هو الذي لا تزيغ به الأهواء ولا تلتبس به الألسنة ولا يشبع منه العلماء ولا يخلق على كثرة

“The Qur’aan is the strong Rope of Allaah and it is the Wise Remembrance and it is the Straight Path. And it is what the tongue cannot deviate from.
And no matter how much it is repeated it cannot be worn out (by being read too much) and the ‘Ulamaa’ (scholars) do not get enough of it.”

more

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Mindmaps: An Naas

Qul a3oodhu bi rabb in naas, malik in naas, ilaah in naas

min sharril waswaas al khannaas

alladhy yuwaswisu fee sudoor in naas

min al jinnati wan naas

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Mindmaps: Al Falaq

Intro

Qul a3oodhu bi rabb il falaq

Min sharri maa khalaq

Wa min sharri ghaasiqin idha waqab

Wa min sharri an naffaathaati fil 3uqad

Wa min sharri 7aasidin idhaa 7asad

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Al Falaq: Wa min sharri ghaasiqin idhaa waqab

One view is that ghaasiq means the night in its greatest darkness, from His saying:

إلى غسق الليل

17:78 till the darkness of night

The eye is said to have “ghasaqat” when it fills with tears, the wound is said to have “ghasaqat” when it fills with blood. This was the saying of al faraa and Abi Ubaydah, and Ibn Qays said this poetry line:

إن هذا الليل قد غسقا واشتكيت الهم والأرقا

Indeed this night has become dark, and I complain of worries and slavery

Az-Zujaaj said that linguistically al ghaasiq means the cold and night is called this because it is cooler than the daytime. (he described this by saying both البارد and الزمهرير)
A people said that al ghaasiq and al ghasaaq means flowing, they say: the eye when it overflows with water is ghaasiq and the night is called ghaasiq because of its pouring darkness onto the earth.

As for al wuqoob it is entering something into another thing so that it can’t be seen by the eye.
Lingustically waqbah means hollow or a cavity, similar to the word naqrah, and its called this because the water flows into it and fills the hollow pit hole.
Iyqaab means entering something into a hollow. This is what waqaba is to do with linguistically.

The mufassireen say that al ghaasiq idha waqab means:

The night when it enters: and we are ordered to seek refuge from it because the night the predatory animals and vermin come out from their places, and robbers come out, and fires are set, and there is little relief.

If a weapon was drawn on somebody at night and he retaliates and kills the attacker there will be no qisas (retribution), but in the day time there would be because he would have been more easily able to find help.

The people say that when it is night time the evil spirits spread around, such as jinn and shayateen, because in the day it is as if the power of the rays of the sun defeat them but at night they are able to rise.

The 2nd opinion is that ghaasiqin idhaa waqab means the moon. Ibn Qutaybah said the moon is “ghaasiq” it is called this because of eclipse when its light goes and it becomes dark or black. Its wuqoob is its entering into this darkness.

Abu Salamah related from Aaishah that RasoolAllah took her hand and pointed at the moon and said:

” استعيذي بالله من شر هذا فإنه الغاسق إذا وقب “

“Seek refuge from the evil of this because it is al ghaasiq idhaa waqab.”

Ibn Qutaybah said that the meaning of this is: seek refuge when it enters into the darkness and has an eclipse. And also he says that the moon in essense is not a source of light but rather it is dark, so this is what is intended by it being called “ghaasiq”, and its wuqoob is its wiping out its light at the end of the month.

Astrologers said that in the end of the month the moon is hapless with little power because it is still dminishing its light so for that reason it becomes more weak. So those who do sihr to make people ill, they are working in this time. This is related to the sabab an nuzool of this surah because some of them had done sihr on RasoolAllah to make him ill.

The 3rd opinion:

Ibn Zayd said that ghaasiqin idha waqab means al-thurya (star) when it falls. And that is because when it sets, illnesses and plagues become abundant; and when it rises, those things disappear.

Its permissible to interpret al ghaasiq as the black snakes when they strike and pierce, and al waqab means naqab (piercing). However this explanation is weak.

The fifth opinion is that al ghaasiq is the sun when it is absent, and it is called this because it is in orbit and moving and its movements are called ghasaq. Its wuqoob is its setting and when it becomes absent, out of sight under the earth.

Razi

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Al Falaq: min sharri maa khalaq

{ مِن شَرِّ مَا خَلَقَ }

According to Ibn Abbas it means Iblees specifically because Allah has not created something which has more evil than him, and because the surah was sent down concerning protecting from sihr, which is completed by the help of Iblees and his forces.
A 2nd opinion is that it refers to Jahannam as if he says, say I seek refuge with the Lord of Jahannam and from the most severe/harsh things which are created in it.
A 3rd opinion that it refers to all categories of harmful animals, eg the predatory animals, which Jinn and humans could also be included in that. Then mentions about scorpians & snakes…

The next point: There is an opinion that this ayah orders RasoolAllah to seek refuge with Allah, from Allah. RasoolAllah said: وأعوذ بك منك
I seek refuge with You from You.
It is said that what is meant by that is from what He created from illnesses, sicknesses, witholding of rain, from various types of tests.

Al Jabaa2iy and Al Qadhy claimed that this is a batil tafseer, because Allah’s doing can not be described as “sharr” (not permissible to describe it as such)
They say its defective to say that the one who orders you to seek refuge with Him is the one whom you need to take refuge from.
All of Allah’s doing is from Hikmah and from what is right. So it is not permissable to describe it as sharr/evil
If Allah’s actions were described as sharr(evil), this would mean that Allah would be described as shareer (one who does evil) and He is exalted above that.

And the response: there is no prohbition in saying a3oodhu bika minka and that when somebody suffers for him it is like a sharr, and refered to Allah’s saying:

{ وَجَزَاء سَيّئَةٍ سَيّئَةٌ مّثْلُهَا }

42:40 The recompense for an injury is an injury equal thereto (in degree)

{ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ }
2:194 If then any one transgresses the prohibition against you, Transgress ye likewise against him

and where difficulties have been described as sharr:

{ إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعاً }

70:20 Fretful when evil touches him;

{ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَاء عَرِيضٍ }

41:51 and when evil seizes him, (he comes) full of prolonged prayer!

RasoolAllah used to say:

وأعوذ بك من شر طوارق الليل والنهار

meaning I seek refuge with You from the evil of the calamnities/disasters of the night and the day.

The next point:

Some people deviants challenged His saying “qul aoodhu bi rabb il falaq min sharri maa 5alaq” that there is an issue with seeking refuge and with Allahs qadaa2 wa qadr (Allah’s decree and predestination) They are saying how can you be ordered to seek refuge with Allah from his decree when He has ordered it and it wil be reality. They say it is as if Allah says that the thing He decreed for them wil not necessarily happen so seek refuge in Him from it so it wouldn’t happen. And that if it would not have any effect on the qadr that was known, then there wouldnt be any point seeking refuge as you could not defend against it, so there wouldnt be any benefit

the response to this is that:

{ لاَ يُسْأَلُ عَمَّا يَفْعَلُ }

21:23 He cannot be called to account for whatever He does

[Razi]

Baydhawy mentioned kufr and thulm and from the natural instances, fires and the distruction of sandstorms

Tantawy: min sharri maa khalaq: that is: from the evil of anything from creation that has evil within it, because there is no protection from it except with its Creator, because He is the owner of it, and the controller of it, the seizer of their forelocks, the one who can change their states and change their affairs.

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