Ruling on saying “Whatever is good is from Allah while evil and sin are from ourselves and Satan” – Fatwas of Ibn Baz
Q: We received a question from Makkah and it reads: Some Du`ah (callers to Islam) and lecturers say at the end of their lecture, “Whatever is good is from Allah while evil and sin are from ourselves and Satan.” What is the ruling on saying that? Please, enlighten us. May Allah enlighten you!
A: There is nothing wrong – I see – with saying that, as it is the truth.
A lecturer, teacher, preacher or anyone else giving advice should observe Taqwa (fear/wariness of offending Allah) and seek the truth. If they do well, it is due to Allah’s Favor on them and if they err, it is due to their negligence and Satan. Allah (Glorified be He) and His Messenger (peace be upon him) are free from such error.
Allah is the Grantor of success!
Ibn Jarir recorded that Sa`id bin Jubayr said, “A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says,
﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ ﴾
(And the heavens and the earth wept not for them, nor were they given respite) — do the heavens and the earth weep for anybody‘ He, may Allah be pleased with him, said,
`Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him.
But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them
Source : Tafseer Ibn Kathir : Surah Al-Dukhan, Verse 29
PS: Teach your children the below story
[Taken from Tafseer Ibn Kathir] – A Summary of the Story of the People of the Elephant
This is the story of the people of the Elephant, in brief, and summarized. It has already been mentioned in the story of the People of the Ditch that Dhu Nuas, the last king of Himyar, a polytheist — was the one who ordered killing the People of the Ditch. They were Christians and their number was approximately twenty thousand. None of them except a man named Daws Dhu Tha`laban escaped. He fled to Ash-Sham where he sought protection from Caesar, the emperor of Ash-Sham, who was also a Christian. Caesar wrote to An-Najashi, the king of Ethiopia (Abyssinia), who was closer to the home of the man. An-Najashi sent two governors with him: Aryat and Abrahah bin As-Sabah Abu Yaksum, along with a great army. The army entered Yemen and began searching the houses and looting in search of the king of Himyar (Dhu Nuwas). Dhu Nuwas was eventually killed by drowning in the sea. Thus, the Ethiopians were free to rule Yemen, with Aryat and Abrahah as its governors. However, they continually disagreed about matters, attacked each other, fought each other and warred against each other, until one of them said to the other, “There is no need for our two armies to fight. Instead let us fight each other (in a duel) and the one who kills the other will be the ruler of Yemen.” So the other accepted the challenge and they held a duel. Behind each man was a channel of water (to keep either from fleeing). Aryat gained the upper hand and struck Abrahah with his sword, splitting his nose and mouth, and slashing his face. But `Atawdah, Abrahah’s guard, attacked Aryat and killed him. Thus, Abrahah returned wounded to Yemen where he was treated for his injuries and recovered. He thus became the commander of the Abyssinian army in Yemen.
Then the king of Abyssinia, An-Najashi wrote to him, blaming him for what had happened (between him and Aryat) and threatened him, saying that he swore to tread on the soil of Yemen and cut off his forelock. Therefore, Abrahah sent a messenger with gifts and precious objects to An-Najashi to appease him and flatter him, and a sack containing soil from Yemen and a piece of hair cut from his forelock. He said in his letter to the king, “Let the king walk upon this soil and thus fulfill his oath, and this is my forelock hair that I send to you.” When An-Najashi received this, he was pleased with Abrahah and gave him his approval. Then Abrahah wrote to An-Najashi saying that he would build a church for him in Yemen the like of which had never been built before. Thus, he began to build a huge church in San`a’, tall and beautifully crafted and decorated on all sides. The Arabs called it Al-Qullays because of its great height, and because if one looked at it, his cap would be in danger of falling off as he tilted his head back. Then Abrahah Al-Ashram decided to force the Arabs to make their pilgrimage to this magnificent church, just as they had performed pilgrimage to the Ka`bah in Makkah. He announced this in his kingdom (Yemen), but it was rejected by the Arab tribes of `Adnan and Qahtan. The Quraysh were infuriated by it, so much so that one of them journeyed to the church and entered it one night. He then relieved himself in the church and ran away (escaping the people). When its custodians saw what he had done, they reported it to their king, Abrahah, saying; “One of the Quraysh has done this in anger over their House in whose place you have appointed this church.” Upon hearing this, Abrahah swore to march to the House of Makkah (the Ka`bah) and destroy it stone by stone. Muqatil bin Sulayman mentioned that a group of young men from the Quraysh entered the church and started a fire in it on an extremely windy day. So the church caught on fire and collapsed to the ground. Due to this Abrahah prepared himself and set out with a huge and powerful army so that none might prevent him from carrying out his mission. He took along a great, powerful elephant that had a huge body the like of which had never been seen before. This elephant was called Mahmud and it was sent to Abrahah from An-Najashi, the king of Abyssinia, particularly for this expedition. It has also been said that he had eight other elephants with him; their number was also reported to be twelve, plus the large one, Mahmud — and Allah knows best. Their intention was to use this big elephant to demolish the Ka`bah. They planned to do this by fastening chains to the pillars of the Ka`bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka`bah all at one time. When the Arabs heard of Abrahah’s expedition, they considered it an extremely grave matter. They held it to be an obligation upon them to defend the Sacred House and repel whoever intended a plot against it. Thus, the noblest man of the people of Yemen and the greatest of their chiefs set out to face him (Abrahah). His name was Dhu Nafr. He called his people, and whoever would respond to his call among the Arabs, to go to war against Abrahah and fight in defense of the Sacred House. He called the people to stop Abrahah’s plan to demolish and tear down the Ka`bah. So the people responded to him and they entered into battle with Abrahah, but he defeated them. This was due to Allah’s will and His intent to honor and venerate the Ka`bah.
The army continued on its way until it came to the land of Khath`am where it was confronted by Nufayl bin Habib Al-Kath`ami along with his people, the Shahran and Nahis tribes. They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him the way to Al-Hijaz.
When they approached the area of At-Ta’if, its people — the people of Thaqif — went out to Abrahah. They wanted to appease him because they were fearful for their place of worship, which they called Al-Lat. Abrahah was kind to them and they sent a man named Abu Righal with him as a guide. When they reached a place known as Al-Mughammas, which is near Makkah, they settled there. Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to `Abdul-Muttalib. The leader of this particular expedition was a man named Al-Aswad bin Mafsud. According to what Ibn Ishaq mentioned, some of the Arabs used to satirize him (because of the part he played in this historical in this historical incident). Then Abrahah sent an emissary named Hanatah Al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah. Hanatah went to the city and he was directed to `Abdul-Muttalib bin Hashim, to whom he relayed Abrahah’s message. `Abdul-Muttalib replied, “By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil, Ibrahim, and if He wishes to prevent him (Abrahah) from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.” So Hanatah told him, “Come with me to him (Abrahah).” And so `Abdul-Muttalib went with him. When Abrahah saw him, he was impressed by him, because `Abdul-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to him, “What do you need” `Abdul-Muttalib replied to the translator, “I want the king to return my camels which he has taken from me which are two hundred in number.” Abrahah then told his translator to tell him, “I was impressed by you when I first saw you, but now I withdraw from you after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion and the religion of your fathers, which I have come to destroy and you do not speak to me about it” `Abdul-Muttalib said to him, “Verily, I am the lord of the camels. As for the House, it has its Lord Who will defend it.” Abrahah said, “I cannot be prevented (from destroying it).” `Abdul-Muttalib answered, “Then do so.” It is said that a number of the chiefs of the Arabs accompanied `Abdul-Muttalib and offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and returned `Abdul-Muttalib’s camels to him. `Abdul-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his army. `Abdul-Muttalib said, while hanging on to the ring of the Ka`bah’s door, “There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross and their cunning will not be victorious over your cunning by the time morning comes.” According to Ibn Ishaq, then `Abdul-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the mountains tops. Muqatil bin Sulayman mentioned that they left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.
When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud. He mobilized his army, and they turned the elephant towards the Ka`bah. At that moment Nufayl bin Habib approached it and stood next to it, and taking it by its ear, he said, “Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.” Then he released the elephant’s ear and it knelt, after which Nufayl bin Habib left and hastened to the mountains. Abrahah’s men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they turned him towards Ash-Sham and he did likewise. Then they turned him towards the east and he did the same thing. Then they turned him towards Makkah and he knelt down again. Then Allah sent against them the birds from the sea, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its beak. Everyone who was hit by them was destroyed, though not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on the people of the elephant. Nufayl then began to say, “Where will they flee when the One True God is the Pursuer For Al-Ashram is defeated and not the victor. Ibn Ishaq reported that Nufayl said these lines of poetry at that time,
“Didn’t you live with continued support We favored you all with a revolving eye in the morning (i.e., a guide along the way). If you saw, but you did not see it at the side of the rock covered mountain that which we saw. Then you will excuse me and praise my affair, and do not grieve over what is lost between us. I praised Allah when I saw the birds, and I feared that the stones might be thrown down upon us. So all the people are asking about the whereabouts of Nufayl, as if I have some debt that I owe the Abyssinians.” `Ata’ bin Yasar and others have said that all of them were not struck by the torment at this hour of retribution. Rather some of them were destroyed immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khath`am. Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at every water spring. Abrahah’s body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they arrived back in San`a’. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim. Ibn Ishaq said that when Allah sent Muhammad with the prophethood, among the things that he used to recount to the Quraysh as blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians. Due to this they (the Quraysh) were allowed to remain (safely in Makkah) for a period of time. Thus, Allah said,
(Have you not seen how your Lord dealt with the Owners of the Elephant Did He not make their plot go astray And He sent against them birds, in flocks (Ababil). Striking them with stones of Sijjil. And He made them like `Asf, Ma’kul.)
(For the Ilaf of the Quraysh, their Ilaf caravans, in winter and in summer. So, let them worship the Lord of this House, Who has fed them against hunger, and has made them safe from fear.) (106:1-4) meaning, that Allah would not alter their situation because Allah wanted good for them if they accepted Him. Ibn Hisham said, “Al-Ababil are the groups, as the Arabs do not speak of just one (bird).” He also said, “As for As-Sijjil, Yunus An-Nahwi and Abu `Ubaydah have informed me that according to the Arabs, it means something hard and solid.” He then said, “Some of the commentators have mentioned that it is actually two Persian words that the Arabs have made into one word. The two words are Sanj and Jil, Sanj meaning stones, and Jil meaning clay. The rocks are of these two types: stone and clay.” He continued saying, “Al-`Asf are the leaves of the crops that are not gathered. One of them is called `Asfah.” This is the end of what he mentioned. Hammad bin Salamah narrated from `Asim, who related from Zirr, who related from `Abdullah and Abu Salamah bin `Abdur-Rahman that they said,
(birds Ababil.) “In groups.” Ibn `Abbas and Ad-Dahhak both said, “Ababil means some of them following after others.” Al-Hasan Al-Basri and Qatadah both said, “Ababil means many.” Mujahid said, “Ababil means in various, successive groups.” Ibn Zayd said, “Ababil means different, coming from here and there. They came upon them from everywhere.” Al-Kasa’i said, “I heard some of the grammarians saying, “The singular of Ababil is Ibil.” Ibn Jarir recorded from Ishaq bin `Abdullah bin Al-Harith bin Nawfal that he said concerning Allah’s statement,
(And He sent against them birds, Ababil.) “This means in divisions just as camels march in divisions (in their herds).” It is reported that Ibn `Abbas said,
(And He sent against them birds, Ababil.) “They had snouts like the beaks of birds and paws like the paws of dogs.” It has been reported that `Ikrimah said commenting on Allah’s statement,
(birds, Ababil.) “They were green birds that came out of the sea and they had heads like the heads of predatory animals.” It has been reported from `Ubayd bin `Umayr that he commented:
(birds, Ababil.) “They were black birds of the sea that had stones in their beaks and claws.” And the chains of narration (for these statements) are all authentic. It is reported from `Ubayd bin `Umayr that he said, “When Allah wanted to destroy the People of the Elephant, he sent birds upon them that came from sea swallows. Each of the birds was carrying three small stones — two stones with its feet and one stone in its beak. They came until they gathered in rows over their heads. Then they gave a loud cry and threw what was in their claws and beaks. Thus, no stone fell upon the head of any man except that it came out of his behind (i.e., it went through him), and it did not fall on any part of his body except that it came out from the opposite side. Then Allah sent a severe wind that struck the stones and increased them in force. Thus, they were all destroyed.”
From the Secrets of Fatiha and What it Contains
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The human being has two strengths:
The strength of researched knowledge.
And the strength of practical firm determination of actions.
A human’s complete happiness is dependent upon the perfection and completion of the two strengths of knowledge and firm determination of actions.
As for the perfection and completion of the strength of knowledge, then this is achieved
by knowing his Creator and his Originator,
knowing His Names and Attributes;
by knowing the path which leads to Him, and
by knowing what causes weakness in following that path, and
by knowing himself and his shortcomings and mistakes.
Having awareness of these five points, leads the human to achieve perfection in the strength of knowledge. The most knowledgeable of the people are those who know and understand these points the most.
As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.
The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him. The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that. There is no way for him to perfect these two strengths except with Allaah’s help. Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.
The Principles of Guidance in Sooratul – Fatiha
The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.
The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).
The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.
The meanings of the Names of Allaah revolve around this.
As for Allaah’s saying:
<> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.
As for His saying: <> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path). There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.
As for Allaah’s saying: <> this contains the two extremities of deviancy from the straight path. Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.
The first part of the Soorah is mercy, the middle is guidance and last part is blessings.
The Slave of Allaah is between Blessings and Guidance
The portion of blessings a slave of Allaah has is related to the amount of guidance he has.
The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.
Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.
Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers.
Wa Allaahul Must’aan.’
[Taken From his book ‘Al-Fawaid’ p.115-118]
Narrated by Shaykh Abdur-Rahman Muhiyyuddeen
The following is a summary translation:
It has been narrated by Abu Bakr رَضِيَ اللَّهُ عَنْهُ he said: I said to the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ while I was in the cave: ‘If one of them looks beneath his feet he will surely see us’. He replied: ‘What do you think—O Abu Bakr—about two who have Allah as the third One with them?’
This is clear. When the entered the cave—correct—the cave ofThawr while the disbelievers of the Quraish were following their traces. When the Messenger صلوات الله وسلامه عليه left from his home—when Allah permitted him to migrate— they (theQuraish) were surrounding the house. They were surrounding his house desiring to kill him. There were close to one hundred youths, each youth carrying a sword. These were well armed soldiers; is this not the case?! Plotting to kill him صلوات الله وسلامه عليه; by Allah, until the world was quieted. The Messengerصلى الله عليه وسلّم exited and found them doing what? Sleeping or were they not sleeping? Allahu Akbar. He exited while he was reciting Soorah Yaseen.
فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ
And We have covered them up, so that they cannot see. (SoorahYaseen 36:9)
The Messenger صلوات الله عليه والسلام exited in front of them, in front of them. There is no deity worthy of worship except for Allah alone without partners.
This incident reminded me of an incident mentioned by ShaykhMasoomi. Have you heard of Shaykh Muhammad Sultan AlMusoomi or have you not heard of him? MashaAllah, he was from the major Salafis from the old-timers. He used to teach in Masjid Al Haram. May Allah the Blessed and Exalted have mercy upon him. This noble righteous man was in the lands ofBukhara and Samarkand (two cities in Uzbekistan) spreading the Salafi creed. When he performed Hajj—and he was wealthy, he had a lot of money—when he performed Hajj he heard about the Salafi Dawah during this time, during the era of Abdul Aziz may Allah have mercy upon him. He purchased the books of IbnTaymiyyah and Abdul Wahab. He spent all of his money, buying books of Fatwa and this and that, and he took this to Bukhara and began to spread the Dawah there in Khujand (a city inTajikistan). He has a very beautiful treatise called ‘is the Muslim obliged to follow a particular Madhab? It is entitled: The gift of Sultan to the Muslims of Japan. This is because during the 20thcentury when the Muslims of Japan entered into Islam they were puzzled, because there were travelers from Pakistan and travelers from Indonesia. The Pakistanis were Hanafi and the Indonesians were Shafi’i. Thus when they wanted to entered into Islam, they said do you want to be upon the Madhab of AbuHaneefah or the Madhab of Shafi’i? (They replied) By Allah we do not know! Islam is one, why the Madhab of Abu Haneefah orShafi’i? So they sent the question to the Shaykh; ‘Is the Muslim obliged to follow a particular Madhab? Or should he follow the Book of Allah and the Sunnah of the Messenger? An extremely beautiful treatise entitled: The gift of Sultan to the Muslims of Japan; is the Muslim obliged to follow a particular Madhab? You will find it in the ibn Rajab bookstore, inshaAllah.
This individual—Sultan Al Masoomi may Allah have mercy upon him—said; when he was spreading the correct religion inTurkestan the communist government became agitated with him.The government was upon Stalinism, are you familiar withStalinism? Have you heard of Stalinism? They are communistatheist and criminals. When they became agitated with him theyapprehended him and placed him in prison. What was the judgment upon him? Do you know? They sentenced him to hanging; they were going to kill him.
وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُواْ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ
And (remember) when the disbelievers plotted against you (O Muhammad) to imprison you, or to kill you. (Soorah Al Anfal8:30)
His in-law mentioned to me that he was in the dungeon and in the morning they were going to kill him. What did they intend to do in the morning? They were going to kill him. He said: I was remembering Allah; I was reciting the Quran in the dungeon. Do you know what the dungeon is? It is a prison cell. The jailer is at the door looking in the window to see if he is in the cell or not; if he is in the cell the jailer moves on. He comes by to check twice, three times, ten times, while he (the Shaykh) is sitting remembering Allah. What is he waiting for? He is waiting for his fate. Allahu Akbar, he was not afraid.
He said one time the jailer did not come to check on him. He sat waiting for him. So he looked and found the jailer sleeping. He was overcome with sleep. The door opened so he exited. He exited and he was not noticed. There is no deity worthy of worship except for Allah alone without partners. Just as the Prophet صلوات الله وسلامه عليه exited. He left the town walking, fleeing; he left the town fearing what? Fearing they would search for him. He said: O my Lord save me from the oppressive people. Allahu Akbar. When he left the town, the jailer awaken and didn’t find him, the prisoner had escaped. So they chased him and they brought police dogs. Police dogs sniff out the trace, is this not the case? So they followed him.
He said: ‘When they followed me, I found a cemetery outside the city, and I found in it an open grave so I entered it.’ And around the grave were wild dogs. Do you know what wild dogs are? Stray dogs from the dogs of Allah, and these dogs were sleeping when he entered the grave yard, they did not notice him. When the police dogs came the wild dogs awaken and began to chase them, defending those who believe; AllahuAkbar. They defended him, Allah defended him, until they pushed them away and the dogs went to sleep at night and he left. The story of his exit and migration is a long one. And then he came here and Al Malik Abdul Aziz—may Allah have mercy upon him—honored him. He recognized his truthfulness and trustworthiness.
Translated by Rasheed ibn Estes Barbee