Author: Abdullah Jallow
[28] The Character Trait Most Hated By The Messenger
Aa’ishah, may Allah be pleased with her, narrated:
There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented. [Sahih Tirmidhi 1973]
Abu Hurairah, may Allah be pleased with him, reported: Allāh’s Messenger, peace and blessings of Allah be upon him, said: “The Hour will not be established until fitan becomes widespread, lies become rife, market places become close together, time passes more quickly, and harj becomes widespread.” It was asked, “What is harj?” He replied, “Killing.” (1) [a]
al-Allamah Hamud Al-Tuwayjiri, may Allah have mercy upon him, said:
Indeed, the truth of these ahadith (i.e. regarding the minor signs of the hour) has been manifestly evident as is not hidden from anyone who possesses a modicum of knowledge and understanding. Lies have become rife among the people and easly (uttered) upon their tongues. False reports and stories have become rife and the frivolous books have been beautified with it. (2)
[a] May Allah bless one of my young Mancunian Salafi brothers who reminded me of this hadith today.
[1] Sahih Al-Mawarid 1577 by Imam Al-Albani, rahimahullah
[2] Iḥṭāf al-Jamāʿah bimā Jā’a fī al-Fitan wa al-Malāḥim wa Ashrāṭ al-Sāʿah 2/205
[2] An Urgent Need to Examine Our Behaviour
Aa’isha, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]
Ibn Abbas, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]
Be Warned – Unjustified Pursuit of Concessions and The Odd Matters In The Name of Khilaf
Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [1]
Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]
Imam ash-Shaatibee, may Allah have mercy upon him, stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]
He, may Allah have mercy upon him, said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]
He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]
He, may Allah have mercy upon him, also said: “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]
“f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]
Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:
It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:
The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]
He, may Allah have mercy upon him, also said:
The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]
Al-Allamah Salih Al-Fawzaan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?
He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:
We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh says:
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ
And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]
Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, ay Allah have mercy upon him] said, “And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]
Imam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “there is no Inkaar (sternly manifesting one’s disapproval) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. [15]
Imam Muhammad Ibn Abdul Wahhaab [may Allah have mercy upon him] said: If the utterer of the statement “there should be no Inkaar (i.e. sternly manifesting one’s disapproval) in issues of Khilaaf (i.e. differing)” intends the issues of khilaaf, this statement is false according to the consensus of the scholars. The Messenger’s companions and those who succeeded them did not cease showing disapproval of error regardless of who he (i.e. the person who made the mistake) was, even if he was the most knowledgeable and pious amongst the people. When it is the fact that Allah sent Muhammad [peace and blessings of Allah be upon him] with guidance and the true religion, commanded us to follow him and abandon that which opposes him, then part of the perfection of this affair is that whoever – amongst those scholars who err- opposes his path (i.e. in any affair), then such scholar is notified of his error and the error is rejected. However, if the utterer of the statement that “there is no Inkaar in issues of khilaaf” intends the issues of Ijtihaad about which there is no one view (opinion or stance) that stands out to be the one with more weight (or there is room to allow different views within the proofs), then his statement is correct. [16]
Some people are under the illusion that what is intended by this statement “there is a no Inkaar in issues of khilaaf” is that it is not permissible to show stern disapproval regarding any affair in which difference of opinion is held; so based on this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding that would necessitate a cessation of enjoining good and forbidding evil. What is correct regarding this statement “there is no Inkaar in issues of Khilaaf” is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). The basis upon which this is founded is that the issues of khilaaf are of two types: The type is those issues about which there is proof necessitating that it be taken as the final (decision); so here the proof must be taken and the other statement (opinion) in opposition is discarded. And whoever follows the statement (opinion) that is established to be in opposition to the proofs, then he is shown disapproval (i.e. clearly stated to him that what he holds is wrong without going into excess). The second type is those issues about which the proof has not been manifested to be taken as the final (decision). It is an affair in which the evidence is either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of khilaaf”, which some people have understood in an unrestrictive manner. [17]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
“There is no excuse in the presence of Allah on the day of judgment for the one that the (authentic) Prophetic reports and narrations reached in a subject matter of the religion that are not opposed by any other texts – (i.e. texts that deal with the it based the Aam, Khaas, Mutlaq and Muqayyid, or dealt with based on the Muhkam and Mutashaabih etc), or its ruling – if he turns away from them”. [18]
We ask Allah:
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم
O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]
The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [19]
In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [20]
[1] Siyar A’laam An-Nubula 6/324
[2] At-Tamheed 1/64 by Ibn Abdil Barr
[3] Al-Muwaafaqaat. 5/84
[4]Al-Muwaafaqaat. 3/123
[5] Al-Muwaafaqaat. 5/84
[6] Al-Muwaafaqaat. 3/123
[7] Al-Muwaafaqaat 5/221
[8] Paraphrased:
عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه
الدليل، لا بتتبع الرخص
https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1
[9] Paraphrased:
التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ
Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal
[10] Paraphrased:
والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة
Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50
[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751
[12] An Excerpt from Al-Fawaa’id. Page 99
[13] Paraphrased:
فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ
Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal
[14] Raf’ul Ish-tibaah. page 152
[15] An Excerpt from “As-Sayl Al-Jarraar”. 4/588
[16] An Excerpt from “Ad-Durar As-Saniyyah” 4/8
[17] An Excerpt from “Ibaaraat Moohimah”. page 25
[18] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301
[19] Sharh Saheeh Muslim 5/50
[20] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140
[1] An Urgent Need to Examine Our Behaviour
Allah, The Exalted, said:
يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬اۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ
O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the Libas at Taqwa (raiment of piety), that is better. Such are among the Ayat (proofs, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Al-A’raf. 26]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Allah informed us that the Libas at-Taqwah (the raiment of piety) is far superior to wealth, leadership, and outward beautification. Allah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allah granted mankind two types of beautifications: beautification of the body by way of clothing and beautification of the heart by way of piety- outward beautification and inner beautification, outward perfection and inner perfection”. [1]
Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, supplicated:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي
O Allah! Just as You made my external form beautiful, make my character beautiful as well.
Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:
The first image is called Al-Khalq and the second is called Al-Khuluq with the vowel Dammah on the letter khaa and laam. The human being is made up of these two images. There are people whose visible image and manners are beautiful, such as Allah’s Messenger, peace and blessings of Allah be upon him, and those Muslims whom Allah has blessed with it. There are those whose visible image is evil and their manners are evil, and this one is the most repugnant of people. There are people whose visible image is unsightly and the people do not consider him to be anything (i.e. give him no importance), but his unseen image is good. This person is also good and his unsightly appearance does not harm him if what is concealed in him is good. There are people the opposite and that is one whose visible image is good looking and his unseen image is ugly. This person resembles a hypocrite, and Allah’s refuge is sought. This person is repugnant. The Prophet, peace and blessings of Allah be upon him, supplicated for the two things: the beautiful visible image and beautiful unseen image, so he said:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي
O Allah! Just as You made my external form beautiful, make my character beautiful as well.
He was the most perfect person in his visible image and manners. Therefore, in this regard one has to follow the example of the Messenger, and that a Muslim supplicates to Allah with this supplication. He does not consider himself perfect and says, “I don’t have shortcomings”, but rather he turns to Allah by asking for the beautification of his visible image and unseen image. And Allah knows best”. [2]
Imam Adh-Dhahabee, may Allah have mercy upon him, stated in the biography of Abdul Azeez Bin Yahyaa Al-Kinaanee Al-Faqee, may Allah have mercy upon him, that he had an unsightly appearance. Abee Aynaa said, “Abdul Azeez came to Al-Mamoon (i.e. the Khaleefah) and his appearance was very unsightly, so Abu Ishaaq Al-Mutasim laughed”. He (Abdul Azeez) said, “O leader of the believers! Why is this person laughing? Indeed Allah did not choose Yusuf, peace be upon him, due to his handsomeness; rather He chose him for His religion and clarification (of the truth)”. Al-Mamoon laughed and was amazed by him. [3]
Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:
The Qur’an contains numerous verses and the Sunnah includes several narrations that emphasise these positive outcomes, and that fear of Allah and righteous deeds lead to happiness in both this life and the hereafter. Allah, The Mighty and Majestic, said:
وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ
And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [Al-A’raf. 96]
The noble verse highlights the connection between worship and the positive outcomes in a Muslim’s life. Those who fear Allah and have faith in Him will be rewarded and provided for by Allah in this world. Blessings from the heavens and the earth, such as rain, vegetation, and treasures, will be bestowed upon them. Allah (The Mighty and Majestic) states about the people of the Scripture:
وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ
And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them, and from underneath their feet. [Al-Ma’idah 66]
The content of these two verses regarding the inhabitants of the towns and the followers of the scripture pertains to the worldly reward for those who have faith in Allah and are mindful of Him. As for the reward in the Hereafter for the believers and the God-fearing,
Allah said:
وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ
And if only the people of the Scripture had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [Al-Ma’idah 65]
Allah, The Mighty and Majestic, said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا
O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth).
This verse signifies an act of devotion, and Allah subsequently highlights its positive outcomes:
يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا
He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement.
Indeed, being guided towards righteous and correct actions and having one’s sins forgiven in the afterlife are positive results of worship. This noble verse highlights the positive outcomes of acts of worship in both this worldly life and the afterlife. In this life, Allah will guide individuals towards righteousness and goodness, enabling them to make sound decisions and follow the path of Allah with clarity. In the afterlife, Allah will grant forgiveness for sins and erase all evil deeds. Allah, The Mighty and Majestic, also said:
وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا
وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.
This noble verse affirms that fear of Allah and worshipping Him alone, along with adhering to His commandments and abstaining from what He has prohibited, will rescue an individual from challenging and arduous circumstances. Furthermore, Allah bestows sustenance upon those who obey and revere Him from unexpected sources beyond their imagination. Allah said:
وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا
And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.
Indeed, as a result of fearing Allah, one can experience the ease of their affairs. Allah will simplify their journey toward righteousness and unveil paths that bring joy and contentment in both this world and the hereafter. Allah said:
وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا
And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward”. This pertains to the rewards in the afterlife that are attained through one’s fear of Allah.
Allah, The Mighty and Majestic, said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty.
The verse shows that those who fear Allah and obey Him and His Messenger will be given the ability to differentiate between right and wrong. They will follow Allah’s path with clarity and guidance in this life. In the next life, Allah will erase their sins and forgive them. Also, in the latter portion of the verse addressing the proper conduct when it comes to loans and debts, Allah (The Most High) says:
وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُڪُمُ ٱللَّهُۗ
So be afraid of Allah, and Allah teaches you. [4]
Allah, The Most High, said:
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ
And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime.
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا
And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.
He emphasises what he says:
وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ
And he calls Allah to witness as to that which is in his heart..
Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this is the case regarding the believers- those who are not hypocrites. And due to this Allah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents] [5]
Meaning, extremely quarrelsome based on falsehood. [6] When you disagree with him, you’ll find him to be the most quarrelsome, bigoted, and difficult person to deal with, as well as the ugly characteristics that result from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people. [7]
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief..
Ibn Abbas said, “When he becomes angry”, Al-Hasan said, “When he turns away from the statement he made” [8] or when he gains the upper hand and possesses authority [9]
When this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetation, fruits, and livestock decrease and become little due to evil deeds. [10]
وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
And Allah likes not mischief.
Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).
This Ayah contains proof regarding the fact that the statements uttered by individuals are not proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty: [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ -he is led by arrogance to (more) crime]. So, he combines disobedience to Allah and arrogance towards the sincere advisers. [11]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said:
This is the state of many a person when it is said to him, “Fear Allah”, he is led by arrogance and then says, “Am I a disobedient person; am I a criminal?! You fear Allah”. But there is one who when it is said to him, “Fear Allah”, he is shaken and what he holds in his hand drops out of fear of Allah [The Mighty and Majestic]. This person is from the people of piety and those who are truly acquainted with the reality of affairs; but as for the second person, he is one led by arrogance, and Allah’s Refuge is sought. He is led by arrogance to sin and then would say, “I have not done anything!” “What have I done to the extent that you tell me to fear Allah?!” We say to this person, “You are not more fearful of Allah than the Messenger of Allah, peace and blessings of Allah be upon him. Indeed, Allah said to him in the beginning of [Al-Ahzab]:
يَـٰٓأَيُّہَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ
O Prophet! Fear Allah…
And in the final section of the Surah, Allah said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا
O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. This includes everyone, even the Prophet, peace and blessings of Allah be upon him. [12]
Abu Al-Darda, may Allah be pleased with him, stated:
“The essence of piety is that a servant of Allah fears Allah to the extent that they avoid even the weight of a mustard seed of sin, even leaving some things they perceive as permissible out of fear that they may be forbidden, so that it serves as a barrier between them and what is unlawful.” [13]
Abdullah Ibn Mas’ud [may Allah be pleased with him] said:
“Indeed, the people deliver their speeches effectively and suitably, however, the one whose words align with their actions is the one who has truly attained their share of goodness, while the one whose speech contradicts their actions has only rebuked himself”. [14]
Hudhayfah, may Allah be pleased with him, narrated: Allah’s Messenger, peace and blessings of Allah be upon him, told us two narrations, one of which I have seen (happening) and I am waiting for the other. He told us that indeed Amanah was preserved in the roots of the hearts of men (in the beginning) and then they learnt it from the Qur’an, and then they learnt it from the (Prophet’s) Sunnah. He also told us about its disappearance, saying:
“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything. So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such-and-such a tribe there is such-and-such person who is trustworthy (or honest), and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart.”
The narrator added:
There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with so-and-so and so-and-so. [Al-Bukhari 6497 and Muslim 143]
“Indeed Amanah was preserved in the roots of the hearts of men (in the beginning)”.
Imam Al-Qurtubi, may Allah have mercy upon him, said:
Amanah is everything given to a person as a duty to preserve (or safeguard) and entrusted with it. In this regard, religious duty is called an Amanah in Allah’s statement:
إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ
Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains… [al-Ahzab 72] [15]
He (the Messenger) also told us about its disappearance, saying:
“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything”.
Al-Hafidh Ibn Hajr, may Allah have mercy upon him, said:
The essence of the khabar (i.e. this narration, report) is that it warns about the removal of Amanah, and that a person who is described as trustworthy will be striped of it until he becomes treacherous after once being trustworthy. This happens – as it is witnessed – to the one who intyermingles with treacherous people, for indeed, he becomes treacherous because a companion follows the example of his companion. [16]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said:
إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ
Verily, the best of men for you to hire is the strong, the trustworthy. [Al-Qasas. 26]
It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [17]
We ask Allah:
اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا
O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]
We ask Allah:
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. [Sahih Muslim 2720]
[1] An Excerpt From ‘Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim. 1/383-384
[2] An Excerpt from “Tasheelul Ilmaam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam”. 6/318-319
[3] Tarikh Al-Islam 17/231
[4] An Excerpt from أثر العبادات في حياة المسلم page. 15
[5] Tafseer As-Sadi
[6] Roohul Ma’aanee by Imaam Al-Aloosee
[7] Tafseer As-Sadi
[8] Zaadul Maseer
[9] Roohul Maaanee
[10] Tafseer As-Sadi
[11] Tafseer As-Sadi
[12] An Excerpt from at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 264
[13] Hilyah Al-Awliyaa 1/212
[14] Al-Fawaa-id by Imaam Ibnul Qayyim page 218
[15] Al-Muf’him Limaa Min Tal’khees Kitab Muslim 1/by356 by Imam Al-Qurtubi – rahimahullah. Publisher Dar Ibn Kathir 8th Edition 1444H [2023]
[16] Fath al-Bari 13/39
[17] An Excerpt from Sharh Hilya Talib Al-Ilm. p22
Seek Allah’s Protection from These Two Hidden Afflictions of the Heart in Times of Trial
Allah, The Most High, said:
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَٰلَمِينَ
Among mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, they will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). [Al-Ankabut 10]
Among the people is a group who neither have patience when facing trials, nor steadfastness when some upheavals occur. So Allah said: [وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ – Among mankind are some who say: “We believe in Allah” but if they are made to suffer for the sake of Allah].
“But if they are made to suffer for the sake of Allah” – through beating, seizure of (their) wealth, or humiliation, so that they may turn away from their religion and return to falsehood; [جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ – they consider the trial of mankind as Allah’s punishment]- Meaning: He makes it a reason that turns him away from Iman and steadfastness upon it, just as punishment repels that which is a cause of it.
وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ
And if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).
Because it agrees with (their) desires. This type of people are among those about whom Allah said:
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْءَاخِرَةَ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ
And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss. [Al-Hajj 11] [Footnote a]
أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَٰلَمِينَ
Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns).
Allah informed you about this group of people, whose situation is (exactly) as He has described to you, so that you may known the perfection of His knowledge and the vastness of His wisdom.
[Footnote a]: There are those among the people who are weak in Iman – neither has Iman entered into his heart [i.e. with certainty] nor has it tasted its sweetness [or pleasure]; rather it entered into his heart either due to fear or by way of custom [i.e. he merely entered due to what he saw the people doing] in a way that does not allow his Iman to be firm during trials.
[فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ – if good befalls him, he is content therewith]- Meaning: When his provision continues to come easily and he does not face any hardship, he is contented due to that good and not due to his Iman. And it maybe that Allah grants this person well-being and does not put him to trial which would make him turn him away from his religion.
[وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ – But if a trial befalls him, he turns back on his face] – Meaning: Either due to hardship or cessation of something he loves, he exits the religion [i.e. apostates]. [خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ – He loses both this world and the Hereafter] – Meaning: As for in the Dunyaa, he does not receive what he wishes due to exiting the religion. The one who makes apostasy his main source of wealth – as a replacement of his religion through which he thinks that he will obtain what he hopes for, he will not receive except that which has been portioned out for him by Allah. As for the afterlife, it is clear that he will be forbidden from entering paradise whose expanse is as wide as the heavens and the earth. And he will be deserving of the hell fire; [ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ – That is the evident loss].
An Excerpt from Tafsir As-Sadi
[1] Some Perils Associated with the Heart’s Attachment to Images
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:
ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.
But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]
Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:
ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]
Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:
كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ
Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.
This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]
[1] Majmu Al-Fataawaa 10/135
[2] Al-Ubudiyyah 114-115
[3] at-Tib An-Nabawi. page180
We’ll Scrutinise Everyone Who Brandishes Credentials to Mislead Our Sons and Younger Companions
Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, was asked: “The believer does not get stung in the same hole twice. Is this a hadith?
Answer: Yes, it is an authentic Hadith and its meaning is that it is obligated to a believer that he is cautious if he was harmed by a person. If Zayd once deceived him, he is then cautious so that Zayd does not deceive him again. If Amr committed injustice against him in a mutual dealing, he is cautious in another mutual dealing. This is what the affair is, meaning that it is obligated to him to prevent the evil of the one who deceived or harmed him the first time. [1] [end of quote]
You are being closely observed, whether those watching you are speaking or staying quiet. Over the last thirty years, we have seen that some cunning and opportunistic individuals wait for the right moment to mislead those who are unaware of past events. With more life experience than many in the younger generation, they intentionally take advantage of a younger person’s lack of Manhaj historical knowledge, creating an information gap. Young people of Sunnah depend on older scholars and experienced students of knowledge to understand events they haven’t lived through, so evil indeed is the one who misuses that trust.
We witnessed how some tried to twist our understanding of the history of the Salafi Manhaj and Dawah Salafiyyah in the West. They worked hard to change the truth, and some of us ended up forming ideas based on selective facts, misleading stories, and false comparisons, instead of a knowledge-based understanding based on the Book, the Sunnah, and the understanding of the Salaf. Because of those deceptive individuals, such as Kahlan, confusion about the truth spread widely on certain issues, particularly Hizbiyyah and Al Walaa Wal Baraa. By continuously creating doubt, they made it hard to tell clarity from confusion, specifics from general ideas, and the restricted from the unrestricted in these topics.
After causing confusion, they portrayed themselves as reliable guides. This was a typical persuasive strategy: initiate doubts and ambiguities, then provide so called certainty. Once history was distorted, many overlooked the lessons from past Fitan, except for the one whom Allah safeguarded. Whenever new distortions appeared, the damaging orientations reemerged, leading to a very negative result, as twisted narratives always split people into simplistic groups and prevent constructive dialogue based on clear knowledge based proofs. So, do not merely take everything from an older person who says: “I was there.” “You weren’t alive then.” “Trust me—you can’t understand.”
Certainly, personal experience holds great value, but it is not infallible. Memory can be shaped especially when deceivers intentionally recall events in a different way. Furthermore, keep in mind that deceivers do not always directly challenge principles; instead, they alter their definitions and realities. They might change some suble principles of Al-Jarh Wat Tadeel to rationalise actions – whether Ghuluw or Tamyee. They could reinterpret the call to ‘follow the truth’ to mean loyalty to a specific group. You might encounter some Mumayyi who tries to redefine tolerance as accepting any claim without robust scrutiny. You might come across an extremist or forceful person who deceitfully seeks to redefine critical thinking to make you reject established proofs. Thus, over time, familiar terms maintain the emotions attached to them while their true meanings gradually change.
So, O young people! Take care of yourselves! A robust way to safeguard yourselves is by asking questions, such as: What proof backs this claim? Is this person fairly presenting the strongest opposing views? Are they pushing me to think for myself, or are they trying to make me depend on them, name-dropping, or just engaging in back-and-forth arguments? Is this someone who evades questions, such as those refuted by Shaikh Abu Iyaad due to their lies and distortions?
Finally, there is no doubt that older generations hold valuable knowledge that younger ones cannot learn directly. The aim is not to distrust the elderly, but to assess their claims based on evidence, consistency, and willingness to be questioned. A reliable elder encourages independent thinking within the limits of Shariah, while a deceitful elder makes others reliant by dictating their beliefs about history, knowing that one’s view of the past influences his current thoughts and choices, especially when required to establish sound alliances.
Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:
The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always:
قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
Say, bring forth your proofs if you are truthful. [An-Nahl. 64]
Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87
[1] https://binbaz.org.sa/fatwas/12579/%D9%87%D9%84-%D9%87%D8%B0%D8%A7-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D9%84%D8%AF%D8%BA-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D8%AC%D8%AD%D8%B1
Fearmongers Who Weaken Resolve in Times of Adversity
Allah, The Most High, said:
فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]
Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience. Since their lack of certainty is due to their lack of patience, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the one whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. (1)
Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one mentioned by Allah in the verse:
وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ
And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’. 24] (2)
(1) At-Tibyaan Fee Aqsaamil Qur’an 83-88
(2) An Excerpt from Al-Fawaa’id page 299
Spider Web Shubhah
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, was asked:
“What is the correctness (or validity) of the statement made by some (people): A scholar cannot be refuted except by (another) scholar?”
Response: If silence is employed in the face of his misguidance and there is no scholar to clarify the truth, while this one- who is of a much lesser status (or considered much inferior in knowledge) – possesses evidence and proof, it is incumbent upon him to present what he has. The point is that a scholar and a student of knowledge should only speak based on knowledge and should not engage in any matter without knowledge.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
And do not pursue that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Israa 36]
Speaking based on ignorance in any speech, even if made by a scholar, is rejected and not accepted. It is unlawful and may even lead to a level greater than disbelief in Allah, The Mighty and Majestic, as Allah, The Blessed and Exalted, said:
قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raf 33]
Imam Ibn al-Qayyim stated in his explanation of this verse: Indeed, Allah, Blessed and Exalted, mentioned in stages starting from the lesser to the greater in these matters. The gravest of sins and major sins is to speak about Allah without knowledge, as this encompasses Shirk, disbelief, bidah, and various sins. The root of all calamity lies in speaking about Allah without knowledge, speaking in the name of Allah and His religion without knowledge.
If there is a student of knowledge, meaning, he has knowledge of a matter, proof and evidence, and the scholars have not spoken, he should speak the truth. [Paraphrased] https://youtu.be/KxPnClf4q-g?si=CxJv9NJY_RFFNQEl paraphrased
The Arabic text below is a statement of Shaikh Abdus Salam Burjess, may Allah have mercy upon him, in Awa’iq at-Talab pages 85-86.
The Shaikh said that when a teacher errs regarding something, the student should deal with him gently according to the circumstances and should not say to him, “You have made an error” or “The matter is not as you say”, rather, he should use kind expressions through which the teacher realises his mistake without unsettling his heart, for this is from the rights that are owed to the teacher…. refutation that is accompanied with bad manners and distressing the person’s heart prevents understanding of what is right…
And just as this is obligated to a student of knowledge when dealing with the teacher, it is also incumbent upon the teacher to return to the truth when he errs. He is not to be prevented from returning to the truth after reviewing a statement he made and finds that it is in opposition to what is correct, for indeed that is a sign of equity and humbling oneself to the truth. Therefore, it is obligatory that one follows what is correct, whether it was conveyed by a younger or older person.
And it is a blessing upon a teacher that he has amongst his students one who notifies him of his mistake and leads him to what is correct, so that he does not persist upon that ignorance. This requires that one shows gratitude to Allah, The Most High, and then being thankful to the person through whom one was guided, whether it was a student or other than him. [Paraphrased]
Avoid this obstacle O young student!
Ash-Shabee – may Allah have mercy on him – said:
Abu Salama, may Allah have mercy upon him, used to argue with Ibn Abbas, may Allah be pleased with him and his father, and as result he was deprived of a lot of knowledge (1) and deprived of benefiting from him. Indeed, Abu Salama acknowledged this, expressed grief over his behaviour and regretted what emanated from it. In the latter (years) of his life, he said:
“If I had been gentle with Ibn Abbas, I would have acquired a lot of knowledge from him”. (2) [End of quotes]
Do not come across coarse and patronising when speaking to your elders who are upright upon the Sunnah and are known to be people who adhere to proofs. Regardless of how you feel when discussing a Mas’alah, do not be patronising, even though your verbal exchange may appear in the image of pursuing proof. Yes, proof is above everyone, but be gentle and respectful, not patronising.
[1] Jami Bayan Al-Ilm 1/521
[2] Sunan Ad-Darimi 1/394