Archive for the ‘Worship’ Category

Don’t fear them, but fear Me

January 15, 2019

This first part is translated from Shaikh Fawzaan’s explanation of Kitabut-Tawheed by Imam Muhammad bin Abdul Wahhaab


The statement of Allaah, The Most High (translated): “That is only shaytaan who tries to make you fear his helpers and supporters.  So don’t fear them, but fear Me if you are truly Believers.” (Aal-Imraan 3:175)


Explanation by Shaikh Saalih al-Fawzaan:


1.The connection between this chapter and kitabut-tawheed:

Fear is one of the most common forms of worship and it must be directed only to Allaah, The Most High. The author is pointing out with this chapter the obligation to fear Allaah alone.


2.The word “Innamaa” إِنَّمَا is a restrictive particle.

3.“Shaytaan” is a proper name for Iblees, the cursed one.

4.“Who tries to make you fear his helpers and supporters” means he tries to make you fear his helpers and supporters by making you think they have tremendous powers.


5.“So don’t fear them” meaning don’t fear his friends and helpers that he is trying to make you fear.


6.“but fear Me” so don’t disobey Me


7.“if you are truly Believers” because faith requires you to put fear of Allaah ahead of fear of people.


8.The summarized meaning of the verse is: Allaah, The Most High, informs us that one of the strategies of the enemy of Allaah is to make the Believers fear his helpers and soldiers so that they won’t struggle against them by enjoining the good and forbidding the evil.

Allaah has prohibited us from fearing them and commanded us to fear Him Alone. This is what faith requires.

Every time the servant’s faith strengthens, fear of the helpers of shaytaan leaves his heart.  And every time his faith weakens, his fear of them increases.


Benefits of this verse:

1.Fear is an act of worship that is for Allaah alone.

2.Being afraid of other than Allaah is polytheism (shirk) when one fears that someone other than Allaah – an idol or something which is worshiped other than Him – will afflict him with a calamity,

3.This is a warning from this strategy shaytaan uses.


Al Mulakh-khas fee Sharh Kitabut-Tawheed p. 258





The second part is taken from:


Q: Is fear of the jinn considered to be from natural fear or no?

A (Shaikh Rabee): If fear of the jinn is the secret fear in which someone believes the jinn can benefit them or harm then, then this is polytheism:

“Men from mankind used to seek refuge with the men of the jinn, but they only increased them in terror.” (al-Jinn 72:6)


Usually fear of the jinn enters into the fear that is worship and Allaah knows best. Because a person believes the jinn can harm them or benefit them.  However, none possesses the ability to bring about harm or benefit except Allaah.

The Prophet (peace and blessings be upon him) said:

“Know that if the entire world got together to benefit you with something, they would not be able to benefit you with anything except what Allaah had decreed for you to get. And if they all got together to harm you with something, they would not be able to harm you with anything except what Allaah had decreed to happen to you.” (collected by at-Tirmidhee)

The sincere Muslim fears none but Allaah, Mighty and Majestic is He: “Don’t fear them, but fear Me if you are truly Believers.” (Aal-Imran 3:175)

Meaning – the secret fear, fear of worship. As for being afraid of a snake, a lion, or an evil person who might attack you and you are unable to resist him, then this is the natural fear that doesn’t harm a person to have. This won’t harm a person if Allaah wills, and it is not a deficit in one’s beliefs.

However, fear of the jinn usually is based upon corrupt beliefs. The Messenger of Allaah (peace and blessings be upon him) has given you weapons and knowledge. Recite ayatul Kursi. Recite the 3 surahs that begin with “qul” (ikhlass, falaq and naas). Protect yourself. The remembrance of Allaah, The Mighty and Majestic, protects you from them. Do those things that will protect you from them and from every type of harm – from snakes, vipers, scorpions and other than them. Like saying: “I seek refuge with the Perfect Words of Allaah from the evil of what He has created.” When you say these things with sincerity and truthfulness, nothing will harm you – not a jinn, nor a snake nor other than that. May Allaah bless you.


A Treasure from the Treasures of Paradise

March 18, 2014


In Gateway ( مفتاح العربية ) Book 4, p.47, the expression:


لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(There is neither might nor power except with Allaah)


This expression is defined in the vocabulary box and after the definition is given for it, it says:


– an expression indicating despair or annoyance”



Imaam Ibn Baz – rahimahullah – said1:


The statement:


لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(There is neither might nor power except with Allaah)


Is a tremendous statement.  The Prophet – sallallaahu alayhe wa sallam – said to Abu Musa al-Ash’aree – radiallaahu anhu – regarding it:


‘Shall I not direct you to a treasure from the treasures of Paradise? (It is the statement) Laa hawla wa laa quwwata illaa billaah (There is neither might nor power except with Allaah).’2


So it is appropriate to increase in saying it at all times – in the mornings, in the evenings, and other than those times.”



Shaikh AbdurRazzaq bin Abdul Muhsin al-Badr – hafithahullah – said3:


Its meaning is: A person doesn’t change from one state to another, nor is any strength gained by the servant except with Allaah – meaning with His Allowance – He is The Most High and Free from all deficiencies and defects.


A person doesn’t change from sickness to health, nor from misguidance to guidance, nor from disbelief to faith, nor from weakness to strength, nor from fragility to firmness except with Allaah (granting him that) – He is The Most High and Free from all deficiencies and defects.


So all of the affairs of a person and all of his situations are in the Hand of Allaah – He is The Most High and Free from all deficiencies and defects.


‘There is neither might nor power except with Allaah’ means: you can’t do any action except if Allaah helps you with it…


It is legislated for the Muslim when he leaves his house that he says:


بِاسْمِ اللهِ, تَوَكَلْتُ عَلَى اللهِ, لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ


(In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah)


It is from the Sunnah that he says that every time he leaves his house4. And in this (statement) is a request for help – that Allaah, The Mighty and Majestic, helps him with whatever he is about to do that is from the beneficial good deeds in his religion and his worldly affairs.”











2Saheeh Bukhari, Book of Invocations (Da’waat)

3In his second tape/audio explaining the book: Saheeh al-Kalim at-Tayyib, translated from:

4From the hadeeth narrated by Anas bin Malik that the Prophet Muhammad – sallallaahu alayhe wa sallam – said:


من قالَ يَعني إذا خرجَ من بيتِهِ : بِسمِ اللَّهِ ، توَكَّلتُ على اللَّهِ ، لا حَولَ ولا قوَّةَ إلَّا باللَّهِ ، يقالُ لَهُ : كُفيتَ ، ووُقيتَ ، وتنحَّى عنهُ الشَّيطانُ


Whoever says when he leaves his house: ‘Bismillaah, tawakkaltu ‘alaallaah,  Laa hawla wa laa quwwata illaa billaah’ (In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah), is sufficed and protected and Shaytaan withdraws from him.”


Imaam al-Albaanee said that it was Saheeh in Saheeh at-Tirmidhee (3426)


Leaving off the shaddah on the letter yaa in “iyyaaka na’budu and iyyaaka nasta’een” in al Faatihah

July 16, 2013



From Tafsir al Qurtubi:



الْجُمْهُور مِنْ الْقُرَّاء وَالْعُلَمَاء عَلَى شَدَّ الْيَاء مِنْ إِيَّاكَ فِي الْمَوْضِعَيْنِ …. فَإِنَّ الْمَعْنَى يَصِير : شَمْسَك نَعْبُد أَوْ ضَوْءَك 


“The majority of the scholars and recitors hold that the yaa in ‘iyyaaka’ has shaddah in both places (in the verse in al Faatihah – iyyaaka na’budu wa iyyaaka nasta’een)….Because indeed the meaning becomes (if the shaddah is left off): ‘your sun we worship’ or ‘your light (we worship)’”


Tafsir al Qurtubi for the verse in al Faatihah – You (God, the Creator) alone do we worship and You alone do we seek help from1





In “Mughni al Muhtaaj”2 the author said:


لو تَرك الشَّدَّة من قوله : ” إيَّاك ، مُتَعَمِّدًا ، وعَرف معناه أنه يَكفر ؛ لأنّ الإيَـا ” : ضوء الشمس ، فكأنه قال : ” نَعْبُدُ ضوءَ الشمس

“If he leaves off the shaddah in His statement: ‘Iyyaaka’, on purpose, while he knows its meaning and that he has disbelieved; because ‘al-iyaa’ means: the light of the sun.  So it is as if he is saying: ‘We worship the light of the sun’


From Lisaanul Arab3:


وإيا الشمس وأَياؤها: نورها وضوءها وحسنها

And the ‘Iyaa‘ of the sun and ‘ayaa’uhaa’ means: its light and its beauty







1 It is permissible to seek help from the creation with the following conditions: the one being asked must be:


2.Able (to do what is asked)

3.Present (or on the phone/internet with you)

Please refer to p.159 – 160 of Shaikh Ubayd al Jaabiree’s Explanation of the Three Principles

2 The full name of the book is:

مُغْنِي المُحْتَاج إلى مَعْرِفَة مَعَانِي أَلْفَاظ المنهاج

The author, Imaam Shamsud-Deen Muhammad bin Ahmad al-Khateeb ash-Shirbini, died over a thousand years ago.  This book of his is used as a reference by the ulama (and there is a reference to it in footnote number 6 of this article: )

The Difference Between Naseehah (Advice) and Ta’yeer (Degradation)

June 17, 2013

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer



Shaikh Rabee – hafithahullah – said:


This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)


When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas).  And that your intention is to clarify the truth and point out the error which contradicts the truth.


When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for.  And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.


Al-Haafith Ibn Rajab – rahimahullah – said:


“All praises and thanks are only for the Lord of the Universe (Allah).  His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement).  As for what follows:

These are some brief words gathered together  regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned.  There is no difference between them with most of the people.  And Allah is the one who grants success (in being guided) to what is correct.”


Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes.  So there can be some similarity between an-Naseehah and at-Ta’yeer.


At-Ta’yeer is that you mention a fault (or flaw)  and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.


And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….





And Shaikh Saalih Suhaymee – hafithahullah – said:


التعيير هو تنقص عيَّره أي تنقصه بنسبه أو بصَنْعَتِه

أو بشكله أو بلونه أو نحو ذلك وكل هذا محرم

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam.  It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…




الفرق بين النصيحة و التعيير/ قول المؤلف أفامة الحجج الشرعية والأدلة

What does it mean that Allah is “fees-samaa'” في السماء ?

February 19, 2013


The following quote from Shaikh Uthaymeen taken from:

This is part of what Shaikh Uthaymeen said in his brief commentary on Lum’atul I’tiqaad:


المعنى الصحيح لكون الله في السماء أن الله تعالى على السماء، ف فيبمعنى علىا


The correct meaning of Allah being “fees-samaa'” is that Allah the Most High is over the samaa’.

So “fee” means “alaa”



And Shaikh Fawzaan said in his explanation of Aqeedatul Waasitiyyah  p.66

(إثبات علو الله على مخلوقاته)

وقوله تعالى:

And His, The Most High’s, statement:

(أ أمنتم)

Do you feel safe…” (67:16)

أمن ضد الخوف

Safety is the opposite of fear

(من في السماء)

…that the One Who is fees-samaa’…” (67:16)

أي: عقوبة من في السماء وهو الله سبحانه

Meaning: (do you feel safe from) the punishment of the One Who is fees-samaa’ and He is Allah, Free is He from all deficiencies and defects

ومعنى (في السماء) أي على السماء

And “fees-samaa’” means over the heavens



Can a Menstruating Woman Prostrate the Prostration of Tilaawah (Recitation) and Shukr (Gratitude)

January 8, 2013



Translated from:



Question: (Brother reading the question): From the city of al Uyoon, which country that is in, Allahu knows best1, the questioner says:


(We ask that) Allah bless our Sheikh. Is it permissible for a woman who has her menses to make the prostration of shukr( thankfulness) or the prostration of Tilawaa ( the places in the Qur’an that one should make prostration for when one is reading the qur’an) wa jazakumullahu khayran?


Answer (Shaikh Ubaid al Jaabiree): Yes, it is permissble for her to do this, and nothing prohibits her from it. She is only prohibited from salah until she is clean ( stops her menses) and then takes a ghusl, and she is also prohibited from fasting.


So when she becomes clean, she takes a ghusl, and she fasts and makes up what she missed.




Translated by Ummu Khuzaimah

Edited by Umm Muhammad





1It is in Western Sahara which is claimed by Morocco.  Shaikh Ubaid al Jaabiree knew where it was located (you can hear him tell the brother reading the question in the audio at the link on ).

Swearing by other than Allah – Shaikh Bin Baz

December 26, 2012

Translated from:

Question: There are many people who swear by other than Allah.  For example, they say: ‘By the life of the Prophet Muhammad’ – (we ask that) – Allah raise his rank and grant him peace, or ‘By the life of Eesa’ or ‘(By the life of ) Musa’ – alayhe as-salaatu was-salaam, or ‘By the life of the quran’, or ‘By the life of the grave’, or if I swear by my honor – benefit us regarding this – (we ask that) Allah reward you with the best reward

Answer (Shaikh Bin Baz): It is not permissible to swear by other than Allah.  Rather, it is obligatory to swear by Allah Alone – He is the Most High and Free from all deficiencies and defects – due to what is established from the Messenger of Allah – (we ask that) Allah raise his rank and grant him peace – that he said:

‘Whoever swears, then let him not swear except by Allah, or keep quiet1

And he said – sallallahu alayhe wa sallam:

‘Whoever swears by other than Allah has committed polytheism.’2

And one wording says:

‘…has committed disbelief.’3

And one wording is:

‘…has committed disbelief or polytheism.’4

So swearing by other than Allah is from the prohibited things which are disbelief.  But they are from ash-Shirk al-Asghar (the lesser polytheism), except when the person swearing intends for the one being sworn by grandeur and magnificence like the grandeur and magnificence of Allah.  Or (the one swearing intends) that he (the one being sworn by) has ability to bring about change in the universe, or that he deserves to be called upon along with5 Allah – that becomes Kufr Akbar (the greater disbelief which expels a person from the religion) – and refuge with Allah is sought.

So when one says: ‘By the life of so-and-so’, ‘By the life of the Messenger’, ‘By the life of Musa’, ‘By the life of Eesa’, ‘By the grave’, or he swears by the trust, or by the Ka’bah, or what is similar to that – all of that is swearing by other than Allah, and it is all prohibited, and it is all rejected.

What is obligatory is that one does not swear except by Allah – He is the Most High and Free from all deficiencies and defects – or (that one swears) by an Attribute (sifah) from His Attributes, or a Name from His Names – Lofty and Exalted is He. And the Quran is from the Speech of Allah, so the Quran is from the Attributes of Allah.  So if one says: ‘By the Quran’ or ‘By the life of the Quran’, there is no problem with this.  Because the Quran is the Speech of Allah – He is the Most High and Free from all deficiencies and defects.  So when one swears by the Quran, or says ‘By Allah’s Might’, or ‘By Allah’s Knowledge’, or ‘By the Life of Allah’, then there is no problem, for the Attributes of Allah can be sworn by.  However, the created things can not be sworn by.  So the Prophet – sallallahu alayhe wa sallam – is not sworn by – even though he is the noblest of the creation.  Nor can one swear by the life of so-and-so, nor by the Ka’bah, nor by the trust, nor by the honor of so-and-so.  Because the Messenger -sallallahu alayhe wa sallam – prohibited that.  And he – (we ask that) Allah raise his rank and grant him peace – warned from this.

And the famous Imam Ibn Abd al-Barr – rahimahullah – said:

‘The scholars have agreed upon the impermissibility of swearing by other than Allah.’

So it is obligatory upon the Believer to be warned from this falsehood (swearing by other than Allah).  And that he warns his brothers from it, and that he calls them to swearing by Allah Alone – He is the Most High and Free from all deficiencies and defects.


1 Muslim recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

فمن كان حالفًا فليحلفْ بالله أو ليَصمُتْ

Whoever swears, then let him swear by Allah, or be quiet”

Bukhari recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

من كانَ حالفًا فلا يحلف إلَّا باللَّهِ

Whoever swears, then let him not swear except by Allah”

2من حلف بغير الله فقد أشرك  Shaikh Albaanee declared this hadeeth Saheeh in Saheeh Abu Dawood


3   منْ حلفَ بغيرِ اللهِ فقدْ كفرَ  Shaikh Albaanee declared this hadeeth Saheeh according to the conditions of Bukhari and Muslim in at-Ta’leeqaat ar-Radiyah

4    من حلف بغير الله فقد كفر أو أشرك     Shaikh Albaanee declared this hadeeth Saheeh and Saheeh at Tirmidhee

5 Or “instead of”, see this article: The Two Meanings of “min doonillah”

Don’t rely upon someone else making dua for you

November 24, 2012


س: هل طلب الدعاء من أي مسلم فيه شيئ

ج: لا أعلم مانعا من هذا

بأنّ جاء غير واحد إلا رسول الله صلى الله عليه وعلى آله وسلم

فجاء ذلك الأعمى وقال يا رسول الله قد شق علي ذهاب بصري فادع الله لي

وما أنكر عليه النبي صلى الله عليه وعلى آله وسلم

والنبي صلى الله عليه وعلى آله وسلم دعا لغير واحد

فلا أعلم مانعا لكن لا ينبغي للشخص أن يعتقد على دعاء القرين

فإن الله عز وجل يقول في كتابه الكريم


وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ


وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ‌ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ


Question: Is there anything wrong with asking a Muslim to make dua for you?


Answer (by Shaikh Muqbil): I don’t know of anything to prevent this.  Because people came to the Messenger of Allah – sallallahu alayhe wa alaa aalihi wa sallam (while he was alive and asked him to make dua for them).  And the blind man came to him and said, O Messenger of Allah, the loss of my eyesight has become very difficult for me, so make dua to Allah for me.  And the Prophet – sallallahu alayhe wa alaa aalihi wa sallam – did not refuse to do that for him.


So I do not know of anything to prevent this.  However, it is not befitting for someone to rely upon the dua of his companion, for indeed Allaah (God, The Creator) – Lofty and Exalted is He – says in His Noble Book:


‘And your Lord has said: “Call upon Me (Alone), and I will answer you” (40:60)


and And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”1 (2:186)…..




1Translation of the verse taken from:

Leaving off earning a living for the family and dependents is blameworthy

September 20, 2012

Translated from:

(by Shaikh Saalih Aalush-Shaikh)

أبو الدرداء ترك التجارة ولزم العبادة ، قال أهل العلم : الأفضل الجمع بين الأمرين مع الجهاد . الأفضل الجمع بين العبادة والتجارة ، يعني الكسب للنفس وللعيال مع الجهاد . قال الذهبي : وهكذا كانت حالة أكمل هذه الأمة أبو بكر الصديق t فإنه كان يزاول الكسب وكان عابدًا صديقًا وكان يجاهد في سبيل الله وهكذا كانت حالة عبد الرحمن بن عوف وهكذا كانت حالة ابن المبارك ، فقد كان عالمًا عابدًا مجاهدًا ، لكن لا يقوى على ذلك الكثيرون . فلهذا كُلٌّ يأخذ بما يناسبه ، لكن التفرغ للعبادة ، أو التفرغ للمجاهدة وترك الكسب للأهل وللعيال مذموم . نأخذ من هذا أن ما قد يفعله بعض الناس من أنهم يتركون أهليهم مدة طويلة قد تبلغ أربعين يومًا وقد تبلغ أحيانًا أربعة أشهر ونحو ذلك ، ويتركون أهليهم ويتركون أولادهم دون كسب ودون رعاية ، أن هذا مخالف لما كان عليه السلف الصالح رضوان الله عليهم ،

Abu Dardaa left business and stuck to worship. And the people of knowledge say the best thing is to combine between the two along with jihaad.  It is best to bring together worship and business – meaning – earning a living for oneself and one’s dependents along with jihad.  Adh-Dhahabee said: And this was the state of the most perfect of this Ummah – Abu Bakr as Siddeeq.  He engaged in earning money and he was also a truthful worshipper and he fought in the path of Allah.  This was the case of Abdur Rahman ibn  Auf and likewise the case of  Ibn al Mubaarak who was a scholar, worshiper, and mujaahid.  But most people aren’t able to do that.  So everyone takes what is appropriate for him.

But worshiping full-time or being a Mujaahid full-time and leaving off earning a living for the family and dependents is blameworthy. We take from this that what some people do – leaving their families for a long period of time which may reach 40 days or sometimes reaches a period of four months and similar to that, leaving their families and children without earning a living and without taking care of them – this opposes what the Salafus Saalih (Righteous Predecessors) were upon – Allah be pleased with them

Sins Remove the Favors of Allah

August 20, 2012

المعاصي تزيل النعم Sins remove the favors (of Allah)

ومن عقوبات الذنوب : أنها تزيل النعم ، وتحل النقم ، فما زالت عن العبد نعمة إلا بذنب ، ولا حلت به نقمة إلا بذنب ، كما قال علي بن أبي طالب رضي الله عنه – : ما نزل بلاء إلا بذنب ، ولا رفع إلا بتوبة .

And from the punishments for sins is that they remove the favors and cause the punishments to occur.  No favor has been removed from the servant except because of a sin.  And no punishment has occurred except because of a sin.  As was said by Ali bin Abee Taalib – Allah be pleased with him – no trial descends except for a sin, and no trial is raised except with repentance.

وقد قال تعالى : وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير

[ سورة الشورى : 30] .

And indeed Allah, The Most High, said (translated), ‘ And whatever afflicts you from calamaties is from what your own hands have earned.  And He forgives much.’ (42:30)

وقال تعالى :

ذلك بأن الله لم يك مغيرا نعمة أنعمها على قوم حتى يغيروا ما بأنفسهم

[ سورة الأنفال : 53] .

And The Most High said (translated), ‘That’s because Allah won’t change the favor He has bestowed upon a people until they change what is in their own selves.’ (8:53)

فأخبر الله تعالى أنه لا يغير نعمه التي أنعم بها على أحد حتى يكون هو الذي يغير ما بنفسه ، فيغير طاعة الله بمعصيته ، وشكره بكفره ، وأسباب رضاه بأسباب سخطه ، فإذا غير غير عليه ، جزاء وفاقا ، وما ربك بظلام للعبيد .
So Allah, The Most High, has informed us that He doesn’t change His Favors that He has bestowed upon anyone until he changes them with himself.  So a person changes obedience to Allah to disobedience to Him, or he changes his gratitude to Him to ingratitude to Him, or He changes from things which cause Him to be pleased to things which cause Him to be displeased.  So if the person changes, then things are changed for him – an exact  recompense.  And your Lord is not oppressive to His servants.

فإن غير المعصية بالطاعة ، غير الله عليه العقوبة بالعافية ، والذل بالعز .

And if he changes the disobedience to obedience, then Allah changes for Him the punishment to forgiveness, and humiliation to honoring

وقال تعالى :إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم وإذا أراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال

[ سورة الرعد : 11 ] .

And The Most High said (translated): “Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh). But when Allâh wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector.”1 (13:11)

المرجع Reference

كتاب الداء و الدواء لابن القيم رحمه الله

The book: The Illness and its Cure by Imam Ibnul Qayyim – rahimahullah

1Translation of this verse taken from: