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Author: Abdullah Jallow

[1] The danger of deliberately sheltering ahlul bidah, including the haddadiyyah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Fitnah, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, the Bestower of mercy.

“Allah has cursed the one who shelters a Muhdith”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

The word Muhdith pronounced with a kasrah under the Daal means a culprit, perpetrator; and pronounced with a Fat-hah on the Daal (Muhdath) means an affair innovated in the religion, sheltering and being pleased with it”. [1]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

Meaning: those who shelter Ahlul Bidah Wal Ma’aasee – the people of Bidah and disobedience and aid them; those who stop the one who establishes the legislated Islamic punishment against the innovator [i.e. such as preventing the Muslim ruler from punishing the innovator or the scholar who refutes him]; those who establish Bidah and support it. [2]

Imam Muhammad Bin Salih al-Uthaymin, may Allah have mercy upon him, said:

“This bidah includes that of the Jahmiyyah, the Mutazilah and others. So, whoever shelters an innovator is cursed and likewise the one who aids him. In this is a warning against Bidah and newly invented matters in the religion. The Prophet said: “Beware of newly invented matters in the religion, for every innovation [in religious affairs] is misguidance”. The apparent meaning of this hadith [is that this is the case regarding bidah], even if it is a small bidah. [3]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said:

O Muslims! Fear Allaah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear.

They say what they do not know with regards to what they disapprove and when proclaiming their lies; but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter.

Be careful of opposing Allah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them in enticing the ones they entice and woo to their views and the religion (i.e. religious innovations) they follow. This is sufficient to be regarded as associates of theirs in what they do. [4]

[1] Al-Mulakh’khas Fee Sharhi Kitaab At-tawheed. page 97

[2] An Excerpt from at-Taleeqaat Al-Baaziyyah Alaa Ar-Rasaa’il Al-Aqadiyyah. pages 250-251

[3] Al-Qawlul Mufeed Alaa Kitaab At-tawheed. 1/222

[4] Taareekh Dimashq 6/361

[4] Brief Biographies of Some Prominent Contemporary Scholars – Al-Allamah Hasan ibn Abdil Wahhab Marzuq al-Bannah

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam.

In The Name of Allāh, The Most Merciful, The Bestower of Mercy.

He was born in Cairo (which is the capital of Egypt) on the 22nd of October in the year 1925. He has four sons and daughters.

The Shaikh was raised in a Muslim household which closely implemented the pillars of Islam. His father — the noble Shaikh Abdul Wahhab Marzuq Al Banna, may Allah have mercy on him — was initially upon the creed and methodology of the Asha’irah. Then Allah guided him to the sound and pure creed and methodology of the pious predecessors, and by the permission of Allah, this is what he died upon. May Allah have mercy on him.

Then Allah favoured Shaikh Hasan’s brother — the noble Shaikh Muhammad Abdul Wahhab Al Bannah — with an opportunity to work at the Ministry of Endowments in Egypt, and by the permission of Allah, he was able to establish a committee called Jama’ah Al-Ansar As Sunnah Al Muhamadiyah. The president of this group was none other than the noble Shaikh Muhammad Hamid Al Faqee. At this time, this was the only group in Egypt calling to the creed of Ahlus Sunnah wal Jama’ah. They used to call the people to Tawheed and to purify their worship from all forms of shirk.

However, there were also various deviant groups in Egypt at that time — foremost among them was Al-Ikhwan Al-Muslimeen. All of them opposed Jama’ah Al-Ansar As Sunnah Al Muhamadiyah due to their firm adherence to the methodology of Ahlus Sunnah wal Jama’ah. The opposition to these noble brothers, and in some instances it even reached the level of animosity and hatred, was due to the methodology of Ahlus Sunnah wal Jama’ah.

Allah gave his noble brother — Shaikh Muhammad Al Banna — success, and he aided these brothers, along with the help of another special and virtuous brother who was a colleague of his at his job, the noble Shaikh Muhammad Sadiq. Neither of these two knew about Salafiyah prior to this, but Shaikh Muhammad Sadiq had a very unyielding love for knowledge. He was also a very proficient poet.

They were both in search of a group who were upon the pure teachings of the methodology and creed of Ahlus Sunnah wal Jama’ah. Subsequently, they visited a particular group of individuals who were apparently upon the Qur’an and the Sunnah of Muhammad, peace and blessings of Allāh be upon him. This group professed to be upon the Qur’an and Sunnah and waging war against the people of bid’ah, but in reality they were upon the methodology of the Ash’ariyah, who distort Allāh’s Attributes, calling to it and spreading it amongst the people.

When his (Shaikh Hasan’s) brother and his companion recognised this, they came across a book authored by Muhammad Ahmad Abdus Salaam Ash Shuqayri, who was from the scholars of Ahlus Sunnah wal Jama’ah, called Al Qawl Jaliy Fee Hukmi at-Tawasul Bi an-Nabi Wal Walee, and the book Adab Qiratul Qur’an Alal Mayyit. So they contacted the Shaikh, visited him, and became very well acquainted with him. He introduced them to Jama’ah al-Ansar As Sunnah Al Muhamadiyah, who had a small place adjacent to the villa of A’bideen.

However, the people around them were not too fond of them or what they were propagating about Tawheed, mainly because the truth was completely in opposition to their creed. They were few in number, but when the Shaikh’s brother (i.e. Shaikh Hasan’s brother — Muhammad ibn Abdul Wahhab al-Bannah) and his companion went to visit these brothers, they were pleased with what they saw, just as his brother and his companion were pleased with what they saw, heard, and witnessed of the lectures being presented about Tawheed, which were delivered by Shaikh Abdul Aziz Ibn Rashid At Tamimi An Najdi from the scholars of those who ascribe themselves to Salafiyah.

He was living in Egypt at the time and has many well-known compilations, as well as his brother for the sake of Allah, Abdullah Ibn Yabis An Najdi, from the Salafi scholars. So Shaikh Muhammad and his companion met with Shaikh Muhammad Hamad Al Faqee. They were overjoyed to meet him, and they found, by meeting him, what they were looking for, which was clarification of the correct religion and the most important matters, which was the creed and methodology of Ahlus Sunnah wal Jama’ah.

They began to learn the books and references which the scholars refer to. One of the most influential scholars from whom they learned was Muhammad Munayir Ad Damashqi. The moment they began to learn, they increased in their diligence and desire to learn more. They attended all the lectures of Muhammad Hamid Al Faqee, who frequently travelled to the Kingdom of Saudi Arabia and was beloved to His Eminence, King Abdul Aziz ibn Sa’ud (Rahimahullah).

The Shaikh had a well-known reputation with the scholars there and a close connection with them. They used to make him responsible for reviewing certain books relating to Tawheed and Sunnah and publishing them through his publishing company in the city of A’bideen in Cairo. He would review them, publish them, and send them back to Saudi Arabia.

Soon after, Shaikh Muhammad Bin Abdil Wahhab al-Bannah (Shaikh Hasan’s brother) and his companion began to call to the religion of Allah throughout Egypt, travelling throughout the local cities giving da’wah to the religion of Allah. In the process of this, their love, brotherhood, and companionship increased for the sake of Allah.

Shaikh Muhammad also directed his attention towards his family, guiding, teaching, and educating them. He began with his father — may Allah have mercy on him — by advising him to adhere firmly to the creed of Ahlus Sunnah wal Jama’ah. His father, who had obtained a bachelor’s degree from Al-Azhar University, did not know any creed except that of the Asha’irah, in spite of his knowledge of other aspects of the religion.

He didn’t initially agree with or accept the call to the creed of Ahlus Sunnah, so he took Shaikh Muhammad to his grandfather, who was from the major scholars in Al-Azhar, but he was also of the Ash’ari methodology. And all praise is for Allah, Allah guided his grandfather to the correct Tawheed and methodology, and he began to weep because of what he had forfeited previously in his life and was so ignorant of for so many years.

Then Shaikh Muhammad directed his attention towards his mother — may Allah have mercy upon her — and other siblings, calling them to Tawheed. Allah guided all to this blessing and virtue. Therefore, the first teacher and guide to the Sunnah for Shaikh Hasan and his family was his brother — Muhammad Bin Abdil Wahhab al-Bannah.

Shaikh Hasan was immensely influenced by the Salafi Da’wah and began to read some of the books his brother introduced to him. Later on, he met Shaikh Muhammad Hamid Al Faqee and some of the other scholars involved in the da’wah in Egypt. He came to love them and frequented their lectures and admonitions.

Allah guided his heart to become acquainted with various sciences and matters of the religion which he would have never known had it not been for the bounty of Allah. So his brother is his Shaikh and teacher, as he played a major role in his guidance and removing some of the many burdens and difficulties of his life and the lives of his family due to being guided.

His mother would prepare food for them, and he would carry it to the lecture halls and circles of knowledge and sit far away from the crowd. When his brother and Muhammad Sadiq would finish teaching, he would get lunch for them after Salatul Dhuhr. Then the Shaikh would read to them from the various sciences, and the most important of these sciences was Tawheed.

Then he would read from the books of Seerah, then they would pray Asr and continue reading until Maghrib. Anytime he (Shaikh Hasan) had a question about a matter, he would find the details of it with his brother, and this increased his love for him. It also made him closer to him because he guided him away from the most corrupt and deviant creed which had affected so many of the youth during that time.

Then after the death of Muhammad Hamid Al Faqee, Shaikh Abdur Razaq Al Afifi took his place.

Shaikh Hasan used to travel to see him and at times travel with him and help prepare his lessons for him. And from those who were with them was Shaikh Abdul Aziz Ibn Rashid An Najdi, from the scholars of Saudi Arabia who was living in Egypt at the time. Shaikh Hasan would attend his lessons while in Iskandariyah, as well as visit him at his house on many occasions.

When he travelled to Makkah, Shaikh Hasan would travel and attend his lessons and admonitions. Then Allah decreed that Shaikh Abdur Razaq would be one of his teachers in the University in Riyadh. He would meet him when he came to visit his kids while he was teaching in the Islamic University in Madinah.

And Shaikh Abdur Razaq would teach even in the presence of His Eminence, King Abdul Aziz ibn Sa’ud, and his brother would also attend these lessons along with the other scholars. His brother was chosen to teach at the institute of knowledge in Saudi Arabia (which was the school of many like Shaikh Muhammad Aman Al Jami, Shaikh Muhammad Ibn Salih Al Uthaymeen, and others). So he left Cairo with his family to be a teacher in Riyadh.

Then His Eminence, the noble Shaikh Abdul Aziz Ibn Baz, was appointed president of the Islamic University of Madinah, and he learned about my brother in Riyadh, and they established companionship, love, and a strong sense of brotherhood for one another. Then Shaikh Abdur Razaq and Shaikh Ibn Baz’s relationship strengthened to the point that Shaikh Abdur Razaq was appointed Shaikh Ibn Baz’s wakil in the department of Fatawa, Da’wah wal Irshaad.

Allah gave him Tawfeeq, and both the scholars and students of knowledge established a great deal of reverence and respect for him due to his knowledge and virtue.

Shaikh Hasan also met Shaikh Muhammad Al Madani Malukhiyah, who was also from the people of knowledge, creed, and methodology. He met Shaikh Abdur Rahman Al Wakil, who preceded Shaikh Abdur Razaq after his demise. He travelled to Russia and was responsible for guiding many there to Islam and the correct creed and methodology. He was also responsible for writing many refutations against the Sufis. These are some of the most beneficial compilations Shaikh Hasan benefited from tremendously.

He also had the opportunity to meet Shaikh Muhammad Khaleel Harras, attended many of his lessons, and travelled with him on many occasions while he was calling to this da’wah. He would ask him about issues related to certain ahadeeth which were falsely interpreted by the Mu’tazilah.

Then Allah chose his brother — Shaikh Muhammad Bin Abdil Wahhab al-Bannah — to be a teacher at King Abdul Aziz University in Saudi Arabia, in the department for higher learning, more specifically the department of creed and methodology.

Then Muhammad Abdul Majeed assumed leadership of Jama’ah, and at this time, Shaikh Hasan would give da’wah in the local mosques, khutbahs, and lectures about Tawheed.

Then Allah willed that Shaikh Ibn Baz requested of him to teach at the Islamic University in Madinah. His brother clarified to the Shaikh that his creed is correct and that his methodology is the methodology of Ahlus Sunnah wal Jama’ah.

Originally transmitted from salafitalk.net  Minor editorial revisions were made for readability and consistency, including occasional adjustment of first-person references for clarity, without altering the intended meaning.

[21] Exalt Allah And His Shariah First and Foremost

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He.

In his explanation of the above Ayah, Imaam Ash-Shanqeetee, may Allah have mercy upon him, brought a number of robust proofs to demonstrate and establish that even the most knowledgeable amongst the creation- Allah’s Messengers and Angels-do not posses knowledge of the Unseen. The Imam, may Allah have mercy upon him, said:

Aa’isha (may Allah be pleased with her] was falsely accused and the Prophet (peace and blessings of Allah be upon him] did not know whether she was innocent or not until Allah informed him, saying: [ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ- ‘Such (good people) are innocent of (each and every) bad statement which they say].

Prophet Ibrahim, peace be upon him,  slaughtered a lamb for the angels, whilst not knowing that they were angels until they informed him that they were angels. Allah said that the angels said to him: [إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ    – We have been sent against the people of Lout (Lot). (11:70)]

When the angels came to Prophet Lut (peace be upon him), he did not know that they were angels, and due to that Allah said:

عَصِيبٌ سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ

He was grieved on their account and felt himself straitened for them (lest the town people should approach them to commit lewdness with them). He said: This is a distressful day]. And because of this Allah said that lut said:

لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ

Would that I had strength (men) to overpower you, or that I could betake myself to some powerful support (to resist you). (11:80)]. He did not know the news the angels brought until they said to him: [إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ – Verily, we are the Messengers from your Lord!]

Prophet Ya’qub, peace be upon him, lost his eye sight due to grieving for Yusuf (peace be upon him), whilst he was in Egypt.  He did not know anything about Yusuf until Allah reveal news about him.

Prophet Sulayman (peace be upon him), even though Allah gave him authority over the devils and subjugated the wind in his service, did not know about the people Bilqees until the Hud-hud came with news about them. Allah said that the Hud-hud said:

أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ

I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news.

Prophet Nuh (peace be upon him) did not know that his son – who was drowned- was not from those members of his household who were to be saved, as Allah said that Nuh said:

رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ

O my Lord! Verily, my son is of my family! And certainly, Your Promise is true.(11:45)

He did not know the reality of the affair until Allah informed him, saying:

بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ

He said: “O Nuh (Noah)! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you, lest you be one of the ignorant.

And indeed Allah (The Most High) also stated in Surah Hud about Nuh that he said to his people:

وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ

And I do not say to you that with me are the Treasures of Allah, “Nor that I know the Ghaib (unseen).

And when Allah said to the Angels:

[هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ أَنْبِئُونِي بِأَسْمَاءِ -Tell Me the names of these if you are truthful]; Allah said that the angels replied:

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا

They (angels) said: “Glory be to You, we have no knowledge except what you have taught us.

Therefore, it is very clear that the most knowledgeable amongst the creation, the Messengers and the Angels, do not know anything of the unseen except what Allah makes known to them. Allah (The Most High) informs His Messengers what He wishes from the knowledge of the Unseen, as Allah stated:

وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ

Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases.

And Allah said:

إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ  عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَد

(He Alone) the All-Knower of the Gha’ib (unseen), and He reveals to none His Gha’ib (unseen).” Except to a Messenger (from mankind)…(2)

An Excerpt from ‘Tafseer Al-Qur’an Bil-Qur’an Min Adwaa Al-Bayan’ pages 169-170’ Daar Hadi An-Nabawi’ 2nd ed. (1431AH -2010)

[20] Exalt Allah And His Shariah First and Foremost

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The

Allah, The Most High, said:

أَلَمۡ تَرَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۖ مَا يَڪُونُ مِن نَّجۡوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمۡ وَلَا خَمۡسَةٍ إِلَّا هُوَ سَادِسُہُمۡ وَلَآ أَدۡنَىٰ مِن ذَٲلِكَ وَلَآ أَڪۡثَرَ إِلَّا هُوَ مَعَهُمۡ أَيۡنَ مَا كَانُواْ‌ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُواْ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. [Al-Mijaadilah. 7]

Allah, The Most High, said:

أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ سِرَّهُمۡ وَنَجۡوَٮٰهُمۡ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلۡغُيُوبِ

Know they not that Allah knows their secret ideas, and their Najwa (secret counsels), and that Allah is the All-Knower of the unseen]. [Al-Tawbah. 78]

Allah, The Most High, said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ

And we already created man (aforetime) and We know (all that) his soul whispers to him, and We are nearer to him (with our all-encompassing knowledge) than his jugular vein. [Surah Qaaf. 16. https://www.thenoblequran.com/q/#/search/50_16 ]

Allah, The Most High, said:

وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ۬ ثُمَّ مِن نُّطۡفَةٍ۬ ثُمَّ جَعَلَكُمۡ أَزۡوَٲجً۬اۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۚۦ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ۬ وَلَا يُنقَصُ مِنۡ عُمُرِهِۦۤ إِلَّا فِى كِتَـٰبٍۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬

And Allah did create you (Adam) from dust, then from Nutfah (male and female discharge semen drops i.e. Adam’s offspring), then He made you pairs (male and female). And no female conceives or gives birth, but with His Knowledge. And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s life), but is in a Book (Al-Lauh Al-Mahfuz) Surely, that is easy for Allah. [Faatir. 11]

Allah, The Most High, said:

إِنَّ ٱللَّهَ عَـٰلِمُ غَيۡبِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۚ إِنَّهُ ۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Verily, Allah is the All-Knower of the unseen of the heavens and the earth. Verily! He is the All-Knower of that is in the breasts]. [Faatir. 38]

Allah, The Most High, said:

وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُ ۥ يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى

And if you speak aloud – then indeed, He knows the secret and what is [even] more hidden. [Taa Haa. 7]

Allah, The Most High, said:

يَعۡلَمُ مَا بَيۡنَ أَيۡدِيہِمۡ وَمَا خَلۡفَهُمۡ وَلَا يُحِيطُونَ بِهِۦ عِلۡمً۬ا

He (Allah) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of His Knowledge]. [Taa Haa. 110]

Allah, Mighty and Majestic, said:

وَرَبُّكَ يَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا يُعۡلِنُونَ

And your Lord knows what their breasts conceal, and what they reveal]. [Al-Qasas. 69]

Allah, The Mighty and Majestic, said:

رَّبُّكُمۡ أَعۡلَمُ بِمَا فِى نُفُوسِكُمۡ‌ۚ إِن تَكُونُواْ صَـٰلِحِينَ فَإِنَّهُ ۥ ڪَانَ لِلۡأَوَّٲبِينَ غَفُورً۬ا

Our Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance]. [Al-Israa. 25]

Allah, The Mighty and Majestic, said:

وَمَا تَكُونُ فِى شَأۡنٍ۬ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٍ۬ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا ڪُنَّا عَلَيۡكُمۡ شُہُودًا إِذۡ تُفِيضُونَ فِيهِ‌ۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٲلِكَ وَلَآ أَكۡبَرَ إِلَّا فِى كِتَـٰبٍ۬ مُّبِينٍ

Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Quran, – and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it. And nothing is hidden from your Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven. Not what is less than that or what is greater than that but is (written) in a Clear Record. [Yunus. 61]

Allah, The Mighty and Majestic, said:

وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٲتِ وَفِى ٱلۡأَرۡضِ‌ۖ يَعۡلَمُ سِرَّكُمۡ وَجَهۡرَكُمۡ وَيَعۡلَمُ مَا تَكۡسِبُونَ

And He is Allah (to be worshipped Alone) in the heavens and on the earth, He knows what you conceal and what you reveal, and He knows what you earn (good or bad)]. [Al-An’aam. 3]

Allah, The Mighty and Majestic, said:

وَهُوَ ٱلَّذِى يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ

And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do]. [Ash-Shuraa. 25]

Allah, Glorified be He, free from all imperfections, said:

رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِى وَمَا نُعۡلِنُ‌ۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَىۡءٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِى ٱلسَّمَآءِ

O our Lord! Certainly, You know what we conceal and what we reveal. Nothing on the earth or in the heaven is hidden from Allah]. [Ibraaheem. 38]

Allah, Glorified be He, free from all imperfections, said:

هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۚ يَعۡلَمُ مَا يَلِجُ فِى ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡہَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيہَا‌ۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡ‌ۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ۬

He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. [Al-Hadeed. 4]

Allah, The Most High, said:

سَوَآءٌ۬ مِّنكُم مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِۦ وَمَنۡ هُوَ مُسۡتَخۡفِۭ بِٱلَّيۡلِ وَسَارِبُۢ بِٱلنَّہَارِ

It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day]. [Ar-Rad. 10]

Allah, The Most High, informed us that Luqman, peace be upon him, said to his son, may Allah have mercy upon him:

يَـٰبُنَىَّ إِنَّہَآ إِن تَكُ مِثۡقَالَ حَبَّةٍ۬ مِّنۡ خَرۡدَلٍ۬ فَتَكُن فِى صَخۡرَةٍ أَوۡ فِى ٱلسَّمَـٰوَٲتِ أَوۡ فِى ٱلۡأَرۡضِ يَأۡتِ بِہَا ٱللَّهُ‌ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ۬

O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth.

Verily, Allah is [لَطِيفٌ -Subtle and Kind (fully aware of the hidden details of all affairs and of that which will benefit the servants and Who is kind to them and causes that which is good for them to reach them by a means which they had no expectation), [خَبِيرٌ۬ – The Fully Aware, the One knowing fully everything that is, has been or will be, knowing whatever will bring harm or benefit, knowing the true condition of everything and the outcome of everything]. [Surah Luqman. 16] (1)

“O my son, even if (anything) equal to the weight of grain of mustard seed”– Meaning, the tiniest and one of the things with the least value; “and though it be in a rock”– Meaning, in the middle of it; “or in the heavens or in the earth”-Meaning, in any direction of the heavens and the earth; “Allah will bring it forth”– Meaning, due to His boundless and perfect knowledge. This is why Allaah then said:

إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ۬

Allah is Subtle, The Fully Aware- Meaning, He is subtle in His knowledge and being fully aware of all all hidden affairs and secrets, and all that is concealed on land and at sea. The intent behind this is encourage (humankind and Jinn) to pay close attention to Allah and obey Him whenever (and wherever) that may be, and to make one fearful of committing evil deeds, be it a little or a lot. (2)

Allah said:

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal. [Ghafir 19]

 

The Man Who Came to Imam Ibraaheem Bin Ad’ham to Seek Advice Regarding How to Abandon Sin!

Imam Abdul Ghani Al-Maqdisi, may Allah have mercy upon him, stated in his book at-Tawwaabeen that a man once came to Ibraaheem Bin Adham and said, “O Abu Ishaaq! Indeed I have transgressed against my soul (through evil deeds), so present to me that which will be a deterrent for my nafs and will save [or rescue] my heart”. Ibrahim said to him: “If you accept five affairs and fulfil them, neither will you be harmed due to sinning nor will the enjoyment [or delight from it] bring you destruction. The man said, “Mention them to me O Abu Ishaaq”.

Ibraaheem said: “The first affair is that when you want to disobey Allah – The Mighty and Majestic- do not eat His provision”. The man said, “Where would I eat from when it is case that all that is in the earth is from His provision?” He said, “O you! Is it right that you eat His provision and disobey him?” The man said, “No; mention the second affair to me”.

Ibraaheem said, “If you want to disobey Allah, do not live anywhere in Allah’s earth”. The man said, “This is greater than the first affair! When it is the case that the east, the west and whatever is between them belongs to Him, then where would I live?” Ibraaheem said to him, “O you! Is it right that you eat His provision and live on his earth, yet you disobey him?” The man said, “No; mention the third affair”.

Ibraaheem said, “If you want to disobey Him whilst you are being provided from His provision and living on his earth, then do so in a place where He cannot see you”. The man said, “How can that be when it is the case that He knows everything that is hidden”. Ibraaheem said, “O you! Is it right that you eat his provision, live on his earth and you disobey him whilst he sees you and what you do?” The man said, “No; mention the fourth affair”.

Ibraaheem said, “When the angel of death comes to take your soul, tell him, ‘Delay its departure until I perform sincere repentance and perform righteous deeds for the sake of Allaah’”. The man said, “He (the angel) will not accept that from me”. Ibraaheem said, “O you! When it is the case that you cannot repel death until you repent and you know that there is no delay when it comes to you, then how do you hope to escape?” The man said, “Mention the fifth affair”.

Ibraaheem said to him, “When the Zabaaniyah [i.e. guardians of hell] come to you on yawmul qiyaamah to take you to the fire, do not go with them”. The man said, “Neither will they leave me nor accept that from me”.

Ibraaheem said to him, “So, how do you hope for safety then?” The man said, “O Ibraaheem! This is enough! This is enough! I seek Allah’s forgiveness and repent to Him.” (3)

[1]https://www.salafisounds.com/the-names-attributes-of-allaah-by-abu-talhah-dawood-burbank/

[2] Tafseer As-Sadi

[3] at-Tawwaabeen 285

[1] Scrutinise matters above status and eloquent speech, as trickery increases among some people

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

The trickery that lead to shirking an obligation or committing a forbidden act are forbidden, because the means take the ruling of their outcomes. Allah, The Exalted and Most High, prohibited every avenue (or means) that leads to something unlawful and every avenue that leads to shirking an obligation.

Thus, it is not permissible for a Muslim to use trickery to avoid the obligation of zakah, fasting, Hajj, or other than that. Rather, it is incumbent upon him to approach matters properly, fulfill what Allah has obligated upon him, avoid what He has forbidden for him, and not use trickery in any of that. (Paraphrased)

https://binbaz.org.sa/fatwas/18146/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AD%D9%8A%D9%84-%D9%81%D9%8A-%D8%A7%D9%84%D8%B4%D8%B1%D8%B9

[2] Patience Required Even If Rulership Has Negligence

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

“Indeed it has been stated that ninety-nine years with an oppressive ruler is better than a single night without a ruler”. [1]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked:

How do we reconcile the Hadith: “Whoever is killed while protecting his property, then he is a martyr”. [2] And the Hadith, “You should listen and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey” [3]

Answer: “You should listen and obey the ruler even if he flogs your back and takes your wealth”, this is with the Muslim Ruler. (i.e. this is the manner the Muslim is expected to behave with the Muslim Ruler).

As for protecting one’s wealth (by way of resistance), this is (done) with other than the Muslim ruler. If an oppressor, a thief, a robber, or a highway robber wants to take your wealth, you defend (yourself) even if you are killed. If killed, you are a martyr. As for the Muslim Ruler, you do not resist. Even if your wealth is taken, you do not resist; rather exercise patience due to the greater evil (i.e. the greater evil that may come about from resisting). So, there is differentiation between the Muslim Ruler and someone among the people (i.e. oppression received from someone among the people).

Question: What do you say to the one who says: “Indeed, the hadith (i.e. the above hadith) nurtures the Muslim upon weakness”?

Answer: The Hadith nurtures the Muslim with obedience and strength because obedience to the Muslim Ruler is strength and not weakness. He leaves this (i.e. this resistance against the Muslim Ruler) for the sake of a universal good and (for the sake of) uniting the word of the Muslims. The people of vain desires want to do away with the authentic proofs so that they can safeguard their views. This is their intention. They bring doubts in the verses of the Qur’an and the ahaadith to safeguard their deviated views. [4]

Al-Allaamah Al-Izz Bin Abdis Salam, may Allah have mercy upon him, said:

“Had it not been for the appointment of a ruler, the beneficial universal affairs would have been lost, universal corruption would have become the reality, the strong would have overcome the weak and the (immoral) ones would have overcome the noble (mannered) ones”. Shaikh Abdus-Salaam Burgess [may Allah have mercy upon him] said, “The explanation of this is that the majority of the children of Adam are inclined towards injustice and love of vengeance, and had it not been that there was a ruler who administers their affairs, they would have become like the beasts of the wild and fish of the sea—the strong eat the weak”. [5]

[1] Al-Fataawaa: 14/268

[2] Al-Bukhaari. Number 2480

[3] Sahih Muslim 4554

[4]: Explanation of the hadith: ‘’We were in a state of ignorance p.46-47. Questions and Answers section

[5] Aqeedah Ahlil Islam Feemaa Yajibu Lil-Imam: page 11

[1] Looking for specks and deliberately turning a blind eye to stumps

Written by Abdullah Jallow on . Posted in Articles, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Looking for the speck and deliberately turning a blind eye to the stump- a reminder to those afflicted with this disease -seeking after so called faults of Salafis – after their so called big personalities have been exposed for their big mistskes.

Abu Hurairah, may Allah be pleased with him, said:

“One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]

Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

This narration shows that it is obligated to  (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others.

Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 2 /205

[a] Imaam Albaani (rahimahullaah) stated (in As-Saheehah 1/74-75) about this Hadith:  ‘Saheeh Mawqoofan’.

Elevation Through Knowledge Does Not Depend on Possessing It in Vast Amounts

Written by Abdullah Jallow on . Posted in Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

Indeed, Allah severely censured the one who does not act. Allah said:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ

And recite [O Muhammad] to them the story of him to whom We gave Our Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. [Al-A’raaf’ 175-176]

This person fell into disbelief due to not acting and honouring the divine revelation. An absence of honouring and applying this knowledge which you have gained and mastered will lead you to Bidah. It may lead you to sinful (behaviour) and may lead you to kufr. This person (mentioned in Surah Al-A’raf 175-176] was a prominent scholar, but he threw away the knowledge that Allah entrusted on him due to not acting upon it. Many people do not act, so he (i.e. such individual) is led towards sinful deeds because he does not act. Allah said:

كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

Most hateful it is with Allah that you say that which you do not do.[As-Saff. 3]

Allah’s Aid is sought, may lead him to fall into Bidah and misguidance, and maybe that the Bidah he falls into is kufriyyah [I], or he may fall into kufr straight away – and Allah’s Aid is sought. [1]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: Allah said:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect. Allah [Al-A’raf 175-176]

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. A dog is considered to be among the meanest animals, the greediest and most eager [for food]. And due to this eagerness, it does not roam about except that its nose is placed on the ground, whilst sniffing greedily and eagerly. When it takes possession of a dead animal enough for a hundred dogs, it would not allow another dog to eat anything from it, except whilst growling and seeking to gain the upper hand due to eagerness, greed and covetousness.

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the worldly things and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said: A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the afterlife. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said: This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

Al-Hasan, may Allah have mercy upon him, said: It is the Munafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

So Allah, The Most High, gave an example of the one who abandoned His Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to the saying of Allah, The Most High]:

وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ

And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

Contemplate on the [statements] of wisdom and [significant] meanings found in this parable!

*Allah [The Most High] said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Aayaat]; Allah informed us that He was the One Who gave this person knowledge of His Aayaat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said: [فَٱنسَلَخَ مِنۡهَا- But he threw them away]-Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, ”We threw him away from it” because this person was the one who left it due to following his desires. Then Allaah said:

[فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytaan (satan) followed him up]- Meaning: shaytaan approached and pursued him, just as Allah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise] [26: 60)].

*He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Aayaat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

*Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]; Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allaah’s protection from knowledge that does not benefit. Therefore, Allaah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allaah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him. [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]- Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Aayaat we gave him. Ibn Abbas said: Had Allah willed, He would have raised this person through the knowledge he (i.e. this person) possessed.

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]; Muqatil said: ‘’He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]; Al-Kalbee said: He pursued the lowly affairs and abandoned the lofty affairs. Abu Rawqa said: He chose the worldly life over the afterlife. Ataa said: He wanted the worldly things and obeyed his shaytaan.  Ibn Zayd said: He followed his desires by joining those who fought Prophet Musa [peace be upon him] and his people.

*This is a description of an evil scholar who acts in opposition to the knowledge he possesses.

*He went astray after having knowledge. He intentionally chose disbelief over Imaan and not out of ignorance.

*He left Iman in a manner that did not allow him to ever return to it again, for indeed he threw away the Aayaat of Allah completely just as a snake exits its skin. Had he been left with anything [of Iman], he would not have been [considered] as one who exited from it completely.

*Shaytaan overwhelmed him and caught him as his prey.

*He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

*Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive.

*Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path].

*His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaj said: The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something.

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it. [2]

—————————————————–

Footnote I: Bidah Al-Mukaffirah and Bidah al-Mufassiqah

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [abridged and paraphrased. visist: www.rabee.net/ar/questions.php?cat=26&id=484 ]

On the other hand, who are those qualified to make Takfeer? By Al-Allamah Salih Al-Fawzan – may Allah preserve him.

Question: O Respected Shaykh, who is the murtadd (apostate)? We hope for you to define it in a clear manner, for sometimes the judgement of apostasy can be made upon a person while there is some doubt that he had.

Response: The judgement of apostasy and expelling someone from the religion is only appropriate for the people of knowledge who are firmly grounded in knowledge, and they are the judges in the various Sharee’ah law courts, and those who are able of giving legal verdicts. And this is just like the other matters, and it is not the right of every person, or from the right of those who are learning, or those who ascribe themselves to knowledge, but who have deficiency in understanding. It is not appropriate for them to make judgements of apostasy (upon others). Since, mischief will arise from this, and sometimes a Muslim might be judged as an apostate but he is not actually so. And the takfir of a Muslim who has not committed one of the nullifications of Islaam contains great danger. Whoever says to his brother O Kaafir or O Faasiq, and he is not like that, then the words will fall back upon the one who said them. Hence, the ones who actually judge with apostasy are the legislative judges and those who are able and fit for giving legal verdicts. And as for those who enforce the judgements they are the leaders of the Muslims (wullaat al-amr). As for whatever is other than this, then it is mere confusion.

Question: Some of the students of knowledge are a bit lax towards applying the word of apostasy (riddah) to a Muslim, and this person might sometimes be asked by the Muslims to carry out the hadd punishment for apostasy when the Sultaan does not carry it out upon the one they consider deserves it, the one who has been judged with apostasy.

Shaykh Salih al-Fawzaan: Meting out the punishments is only appropriate for the leader of the Muslims and it is not for every person to establish the punishment, since confusion, and corruption necessarily follows from this, and also the cutting off of the society, tribulations and provocations occur. Establishing the punishments is appropriate (i.e. befits only) to the Muslim leader. The Prophet (sallallaahu alaihi wasallam) said, Pardon each other for the punishments that are between you, but when the execution of the punishment reaches the [authority of the] Sultaan, then Allaah curses both the one who seeks intercession and the one who grants the intercession [i.e. to revoke the punishment].

And from the responsibilities of the Sultaan in Islaam, and from those matters that befit him is the establishment of the punishments after they have been established legislatively, via the Sharee’ah law courts, upon the one who fell into the crime for which the legislator has designated a specific punishment, such as for stealing. So what has been said is that establishing the punishments (i.e. meting them out) is from the rights of the Sultaan, and when the Muslims do not have a Sultaan amongst them, then they should just suffice with commanding the good and forbidding the evil, and calling to Allaah, the Might and Majestic, with wisdom, good admonition and arguing with that which is best. And it is not permissible for individuals (in the society) to establish the hudood, since that, as we have mentioned, will bring about chaos, and also provocations, and tribulations will arise, and this contains greater corruption than it contains rectification. And from amongst the Sharee’ah principles that are submitted to is, Repelling the harmful things takes precedence over bringing about the beneficial things.

http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

[1] Marhaban Yaa Taalibal Ilm’ page 225]

[2] An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Iman Ibn Al-Qayyim 1/426-431

[1] Patience Required Even If Rulership Has Negligence – By Al-Allamah Salih Al-Fawzan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” [Surah Al-Baqarah. Ayah 126]

Indeed, he (Ibraaheem- peace and blessings be upon him) gave priority to security over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire- those who try to destabilise Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire – and they do not desire good advice (rectification etc) for the Muslims – in the name of fulfilling beneficial affairs, rectification, removal of oppression, and the like. All of this is lies and pretenses because if rulership slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be fulfilled will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason, there has to be rulership upon which the Muslims unite. Even if (such rulership) has shortcomings and negligence, the (people) should exercise patience because there is a prevention of that which is more severe and harmful in exercising patience. Shaikhul Islam Ibn Taymiyyah [may Allaah have mercy upon him] said:

“It is not known of a group that rose against their Muslim Ruler, except that their state of affairs after his removal was eviler than their state of affairs whilst he was present”.

This is something experienced at present! The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed, etc. [Paraphrased]

Listen below:

https://safeshare.tv/x/GTWtXddirt

https://video.link/w/tr4U?src=syt

[19] Exalt Allah And His Shariah First and Foremost

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Monotheism - Tawheed, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ

Verily, all things. We created (them) with Qadar (their prior determination and ordainment inscribed in the Preserved Tablet). (1)

This includes all created things – the created things that are in the heavens and the created things on the earth; Allah, The Most High, alone created them – neither is there a creator besides Him nor a partner that shares with Him in their creation. He created them by a decree preceded by His knowledge and recorded by His Pen—determining their time, measure, and all the attributes they possess. And that is easy for Allah. (2)

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

And (the execution of) Our command is but one (word, “Be” and it is), like (the swiftness and ease of) a glance with the eye (or: wink of an eye) (which once in motion, can never be undone). (3)

 وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ

وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ

وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ

  إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ

 فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ

And We have already destroyed your likes (among prior nations who did as you have done), so is there any that will receive admonition (knowing that the way of Allāh with all such people is one)? (4)

And everything they (of previous nations) have done is in written records (of the Angels, and in the Preserved Tablet). (5)

And every small and great thing (of their deeds) is written (in the Preserved Tablet) (prior to its occurrence). (6)

        Indeed, the pious (who feared and obeyed Allāh) will be in gardens (of bliss) and rivers (of wine, honey and milk) (or: perpetual daytime, absent any night). (7)

(1)https://www.thenoblequran.com/q/#/verse/54/49

(2) An Except from Tafsir As-Sadi

(3)https://www.thenoblequran.com/q/#/verse/54/50

(4)https://www.thenoblequran.com/q/#/verse/54/51

(5)https://www.thenoblequran.com/q/#/verse/54/52

(6)https://www.thenoblequran.com/q/#/verse/54/53

(7)https://www.thenoblequran.com/q/#/verse/54/54