In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Listen to Shaikh Abu Iyaad’s clarification here:
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[Ref 1: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55]
[Ref 2: Tafseer ibn Katheer]
[Ref 3: Tafseer at-Tabari]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The Teachers and Khutabaa Have a Responsibility to Speak The Truth and Clarify The Salafi Methodology In all Affairs Whenever Required to Do So – Neither Fearing Blame Nor a Decrease In Masjid Funds
Allaah [The Exalted] informed us about Prophet Nuh [peace be upon him] when he stated that Nuh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 109] – Meaning, “What I want is to advise you and that you follow the straight path”. (1)
Allaah [The Exalted] informed us about Prophet Hud [peace be upon him] when he stated that Hud said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 127] – Meaning, “I do not ask you for reward for calling you to the (correct path) and for advising you, rather reward is from Allaah – the One Who nurtured you through His blessings”.(2)
Allaah [The Exalted] informed us about Prophet Saaleh [peace be upon him] when he stated that Saaleh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 145]- Meaning, “Lest you say, ‘We are prevented from following you because you want to take our wealth’, but I do not seek reward except from Allaah”. (3)
Allaah [The Exalted] informed us about Prophet Lut [peace be upon him] when he stated that Lut said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 164]
Allaah [The Exalted] informed us about Prophet Shu’aib [peace be upon him] when he stated that Shu’iab said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 180]
Allaah [The Exalted] informed us about the command He gave to the seal of the Prophets Muhammad [peace be upon him]: [قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِى ٱلۡقُرۡبَىٰۗ – Say (O Muhammad ): “No reward do I ask of you for this except to be kind to me for my kinship with you”] [Surah Ash-Shuraa. Aayah 23] – Meaning: No reward do I ask you for conveying this Qur’an to you and calling you to follow its rulings. Neither do not want to take your wealth nor be in charge over you and become your leader, nor do I have any other goals, except that you should be kind to me for my kinship with you”. It may be that what is intended behind this Aayah is: I am not asking you for any reward, except one one that is for you and whose benefit returns to you, which that you love me due to the ties of kinship between us, and this is a type of love that is an addition to the love that is based on Imaan, because indeed loving the Messenger – due to Imaan- and giving precedence to loving him over all love besides love of Allaah is obligated on every Muslim. So, the Prophet was asking them for something in addition that they show him love due to kinship, because he embarked upon his call by inviting his closest relatives to Islam, to the extent that it was said that there was none amongst the Quraish except that Messenger had ties of kinship with them. (3)
Therefore, let the maintainers of the Maraakiz neither fear nor compromise when conveying the sound Salafi Methodology. As for those who give so that the gas bill, electricity bill or council tax bill are paid, or so that the Imaam, the Mu’addhin or cleaner are paid, or so that maintenance work is carried out, then indeed that is a mighty Sadaqah Jaariyah InShaaAllaah, and may Allaah reward them with abundant good in this life and the next. So, we strive to give without any ulterior motives, such as desiring that our views are endorsed or that the teachers and Khutabaa should refrain from making a clear distinction between Sunnah and Bidah, between sound unity and false unity, between Salafiyyah and illegal partisanship.
The Salafi teachers and Khutabaa must enjoin good and forbid evil by clarifying the sound Salafi Methodology, exposing the false claimants and warning the people against deviation. If there are Masaajid that oppose the Sunnah of the Prophet or the Methodology of the companions in some issues, then such errors must be warned against so that the people are upon clear-sightedness, otherwise they will be guilty of treachery and sinful concealment. Allaah [The Exalted] said:
[ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَيَڪۡتُمُونَ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَأَعۡتَدۡنَا لِلۡڪَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا – Those who are miserly and enjoin miserliness on other people and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment]. [Surah An-Nisaa. Aayah 37] – Meaning: They refrain from fulfilling the rights obligated on them. Enjoin miserliness on other people through their statements and actions, hide what Allaah has bestowed upon them of His Bounties, such as knowledge by way of which the astray are guided and the ignorant ones are led aright. So, they hide it from them and make apparent to them falsehood that comes between them and the truth. So, they have gathered between miserliness with regards to wealth and knowledge, and between hastening towards loss for themselves and for others. (4)
Finally, we remind ourselves of the following articles as a reminder:
Dangers of a Brotherhood and Companionship Devoid of Enjoining Good and Forbidding Evil:
https://salafidawahmanchester.com/2022/06/06/dangers-of-a-brotherhood-and-companionship-devoid-of-enjoining-good-and-forbidding-evil/
Some Subtle Indications and Closely Guarded Secrets Related to Illegal Partisanship – Men and Women: https://salafidawahmanchester.com/2022/06/04/some-subtle-indications-and-closely-guarded-secrets-related-to-illegal-partisanship-men-and-women/
Dishonourable Behaviour That Prevents Seeker of Knowledge From Speaking Truth: https://salafidawahmanchester.com/2022/06/02/dishonourable-behaviour-that-prevents-seeker-of-knowledge-from-speaking-truth/
[Refs: 1, 2, 3 and 4. Excerpts from Tafseer as-Sadi. slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Ibn Mas’ud [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] drew a line in the sand with his hand and he said, “This is the straight path of Allah”. Then, the Prophet drew lines to the right and left, and he said, “These are other paths, and there is no path among them but that a devil is upon it calling to its way”. Then the Prophet recited the Aayah [وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ – And verily, this is my Straight Path, so follow it, and follow not (other) paths]. [Surah Al-An’aam. Aayah 153] [Musnad Aḥmad 4423]
Allaah [The Most high] said: [وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ – And upon Allah is the responsibility to explain the Straight Path but there are ways that turn aside]. [Surah An-Nahl. Aayah 9]
Az-Zujaaj [may Allaah have mercy upon him] said: “It is Allaah who will clarify the straight path and call to it with Hujaj [clear and overwhelming proofs that defeats all the obstinate and stubborn ones] and Burhaan [proofs that clarify and distinguish between truth and falsehood in everything]. [وَمِنْهَا جَائِر -but there are ways that turn aside]: Ibn Abbaas [may Allaah be pleased with him and his father] said, “They are the different types of desires [i.e. evil desires]”. Ibnul Mubaarak [may Allaah have mercy upon him] said, “They are the (evil) desires and the innovations in religion”. [Zaadul Maseer Fee Ilmit Tafseer by Imaam Ibnul Jawzi]
Allaah [The Exalted] said:
أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ
Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Surah Al-Faatir. Aayah 8]
[أَفَمَن زُيِّنَ لَهُ سُوءُ – Is he, then, to whom the evil of his deeds made fair-seeming] -Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytaan and beautified in his eyes; [فَرَآهُ حَسَنًا – so that he considers it as good] -Meaning, considers his evil and repugnant deeds to be good like the one whom Allaah has guided to the straight;, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allaah, [ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ – Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytaan hinders them from the truth. Therefore, there is nothing obligated on you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allaah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [An Excerpt from Tafseer As-Sadi. Slightly paraphrased]
The Jews Divided Into Seventy-one Sects, The Christians Divided into Seventy-two Sects:
https://salafidawahmanchester.com/2022/06/09/the-jews-divided-into-seventy-one-sects-the-christians-divided-into-seventy-two-sects/
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Jaabir Bin Abdillaah [may Allaah be pleased with him and his father] said, ”Allaah’s Messenger [peace and blessings of Allaah be upon him] used to teach us the way of doing Istikhaarah (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak`ats other than the compulsory ones and say (after the prayer):
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي
O Allaah! I seek Your guidance through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not, and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter- (or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it.’ The Prophet [peace and blessings of Allaah be upon him] added that then the person should mention his (or her) need [i.e. the affair or task]. [Bukhaari: 1162]
After Istikhaarah, one also seeks the advice of upright people, who are able give advice in the affair. Al-Hasan al-Basree [may Allaah have mercy upon him] said, “By Allaah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [ And (the Believers) who (conduct) their affairs by mutual consultation]. [Surah Ash-Shurah. Ayah 38]
Al-Allaamah Zayd Bin Haadi [may Allaah have mercy upon him] said: When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, it is befitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines (the advice) given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The narration places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults does not regret (thereafter InShaaAllaah) and the one who performs Istikhaarah will not fail (to achieve what is good for him or her).” Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. (1)
The One Consulted Must Fear Allaah: Abu Hurairah [may Allaah be pleased with him] said that the Messenger [peace and blessings of Allaah be upon him] said, “The consultee is in a position of trust]. [Saheeh Sunan Abee Dawud. Number 5128]
The consultee is the one whose opinion is sought after regarding an affair of Maslahah [i.e. an affair that will bring about benefit and repel harm]. He is in a position of trust with regards to what he is asked, and it is not permissible for him to deceive the one who consults him by concealing the affair that would bring about benefit. (2)
This hadeeth is evidence, showing that the consultee must (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. (3)
After you have employed all the legislated means and consulted the best people regarding the affair, then do not be disheartened or disappointed, because only Allaah knows the beginning and end of all affairs – hidden and apparent. Allaah said:
وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:
There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare, because indeed if he knows that Al-Makrooh (what is disliked) can bring forth Al-Mahboob (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. That is because he does not have (infinite or perfect) knowledge of the Awaaqib (i.e. the final outcomes), but Allaah knows that which he does not know.
The servant should hand over his affair to the One (Allaah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allaah chooses and decrees for him because of the good end result he hopes for.
Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge, because it maybe that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.
When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.
If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (4)
Finally, let us ponder upon this story that will teach us a lesson regarding the fact that we should always be pleased with Allaah’s decree if the one we desired to marry chooses someone else, because only Allaah knows the end result of affairs. Ibn Abbaas [may Allaah be pleased with him and his father] said, “Barira’s [may Allaah be pleased with her] husband was a slave called Mughith [may Allaah be pleased with him], as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet [peace and blessings of Allaah be upon him] said to `Abbas, “O `Abbas! Are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?” The Prophet then said to Barira, “Why don’t you return to him?” She said, “O Allah’s Messenger! Do you order me to do so?” He said, “No, I only intercede for him.” She said, “I am not in need of him.” (5)
[Ref 1: Awnul Ahadis Samad, Sharh Al-Adab Al-Mufrad. Vol 1. Hadeeth Number 256. page 283]
[Ref 2: Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. Vol 4. Hadeeth 5062. page 259]
[Ref 3: Awnul Ahadis Samadi, Sharhu Al-Adab AlMufrad. Vol 1. Hadeeth Number 256. page 283]
[Ref 4: Al-Fawaa’id. page 204. slightly paraphrased]
[Ref 5: Sahih al-Bukhari 5283]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
“When two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other: [ وَٱلۡعَصۡرِ] – (By Al-‘Asr (the time)], إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ ] – Verily! The human is in loss….(i.e. the full Surah)]. Thereafter, one would give Salaam to the other”.
After quoting few other narrations and then graded their authenticity, Imaam Al-Albaanee [may Allaah have mercy upon him] said: In these narrations is that one gives Salaam when departing (i.e. one gives Salaams to the other when departing after meeting). The other affair we benefit (from this report) is that the companions held onto this deed and that is the recitation of Surah Al-Asr (i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam), because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allaah by way of it; rather the only reason they did this was due to something established through Allaah’s Messenger [peace and blessings of Allaah be upon him] – either by way of a statement of his, deed or tacit approval. [Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309]