Beware of the Ego that Makes Undue Claims and Seeks to Rewrite History
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Husayn Bin Abdir Rahman narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]
Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!
Answer: Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]
Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]
Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]
The above-mentioned incident reminds us of the lofty moral character of the pious predecessors. In this regard, one should ask Allah to grant him the Tawfiq to strive against the soul, neither claiming what one have not earned nor inflating one’s self-worth.
Furthermore, one should ask Allah to protect him from seeking to rewrite history in any matter, especially out of a desire to diminish the worth of others or due to a grandiose sense of self-worth. This is often influenced by a combination of issues, including the desire to create an identity through narratives: inflating one’s connection to some specific events and wanting to be regarded more important in the eyes of those who are not fully acquainted with who they are dealing with.
Seeking to rewrite history by linking oneself to prominent figures or well-known stories and events will not straight away enhance anyone’s credibility or moral authority. And what can make this even more disheartening is when a speaker or writer – whose history is well known to many – on social media presents partial or second-hand accounts as if they were complete experiences they have personally witnessed. Therefore, do not rush to accept narratives in an atmosphere of counter narratives regardless of how convincing, instead verify first and ask for details to ascertain.
Furthermore, it is not uncommon to come across those seeking to rewrite history on social media, desperate for interaction with another for validation through debate, yet the latter is a very busy person working to rectify himself and others. Still, he desperately seeks interaction to debate well-established facts, aiming to gain relevance in the eyes of those who are not fully acquainted with the detailed history of both himself and the individual he wants to engage in trivial argumentation.
In this manner, some people prolong arguments with anyone, especially in front of those who have neither seen nor experienced enough to differentiate between propaganda, complete truths, partial truths, ambiguities, generalities, specifics, and the unrestricted versus restricted aspects of some specific events and developments of the past.
Indeed, there would be many people with detailed and different narratives to clarify certain matters they have witnessed to set the record straight had that been worthwhile to do so. So, the aim of this article is not to enter into details, but to employ caution and verify narratives, so that clarity is not blurred with ambiguity, the unrestricted and what is restricted, and so that what is general or specific concerning some issues and events are not confused.
The narration at the beginning of this article demonstrates the honesty and truthfulness of the Salaf in private and in public – people who paid close attention to their relationship with Allah. Similarly, the behaviour of the senior contemporary scholars is well known. In this regard, we conclude with the following admonitions.
Imam Fudayl Ibn Iyaad, may Allah have mercy upon him, said:
If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allah [The Mighty and Majestic]?” [5]
Imam Ibrahim An-Nakha’ee, may Allah have mercy upon him, said:
It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects. [6]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
There are many cases in which the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allah be pleased with him] said, ‘O Arabs! Indeed, the affair I fear for you the most is Riyaa [show off] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [7]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers. [وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Fussilat. 36]
If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, and ask Him to grant you sincerity and to save you from Shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allah [The Blessed and Exalted] about Shaytan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Al-Araf. 27]
He [i.e. that scholar] said, “By Allah! Indeed, it’s a bitter feud and extreme difficulty [for the one] whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- meaning: This enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extremely difficult and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being”. [8]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:
O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [9]
We ask Allah:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; And I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301] [10]
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [11]
[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] Hilyatul Awliyaa 8/89
[6] Taareekh Dimashq 18/33
[7] Majmoo Al-Fataawaa 10 /214-215
[8] Marhaban Yaa Taalibal Ilm’ pages 55-57
[9] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55
[10] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/
[11] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/