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Author: Abdullah Jallow

Knowledge in stages – By Imam Muhammad Ibn Salih Al-Uthaymin

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

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

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyati Taalibil Ilm page 77 onwards, under the section kayfiyyah at-Talab wat-Talaqqee that a person should learn the fundamentals and establish his knowledge on sound fundamentals- the Qur’an and the Sunnah etc. One should not approach knowledge, whilst intending to acquire everything at once because that is not possible; rather one should acquire knowledge little by little. Likewise, one should not rely solely on books and his personal efforts, rather one should have a reliable Shaikh- one who is reliable in his understanding and is trustworthy because the Shaikh who teaches you has already studied, taught, revised and understood. Then the Imam stated that students have different abilities and some may be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed pursuit of knowledge under the scholars vary depending where a person is residing and the method adopted by the scholars of that country.

[1] Aqeedah:

Thalaathatul Usool

Qawaa’idul Arba’ah

Kash Ash-Shubuhaat

Kitaab at-Tawheed

Tawheed Al-Asmaa Was-Sifaat: 

Aqeedah Al-Waasitiyyah

Al-Hamawiyyah

At-Tadmuriyyah

[2] Arabic Grammar: 

Al-Aajurroomiyyah

Mulhatul I’raab’ by Al-Haraaree

Qatr An-Nadaa’ by Ibn Hishaam and then Alfiya’ by Ibn Maalik with the explanation of Ibn Aqeel.

[3] Hadith: 

Arba’een of Imaam An-Nawawi.

Umdatul Ahkaam and then Buloogh Al-Maraam.

The Imam said he prefers that one limits himself to Buloogh al Maraam because Umdatul Ahkaam enters Buloogh al Maraam-the majority of the ahadith in Umdatul Ahkaam can be found in Buloogh Al-Maraam. If one is not able to memorise Buloogh al-Maraam, he has Umdatul Ahkaam because it is short and most of its ahaadeeth are found in Bukhaari and Muslim, so one is not burdened with checking their authenticity. Then one moves to Al-Muntaqaa’ by Ibn Taymiyyah, which is much bigger than Buloogh al-Maraam but weaker in its grading of the ahadith found in it. Then one moves to the Ummahaat As-Sitta [Al-Bukhaari, Muslim, Abu Daawud, At-Tirmidhee, An-Nasaa’ee and Ibn Maajah].

[4] Mustalah: 

Nukhbatul Fikr and then Al-Fiyyah’ by Al-Iraaqee

[5] Fiqh: 

Aadaabul Mashee ilas Salaah’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah], then Zaad Al-Mustaqni or Umdatul Fiqh, then Al-Muqni to study the difference of opinions in the madhaahib and further higher studies of this subject matter in Al-Mughnee. Order: Al-Umdah, then Al-Muqnee, then Al-Kaafee and then Al-Mughnee.

[6] Usool Al-Fiqh:

Al-Waraqaat and then Rawdah An-Naadhir. But Shaikh Uthaymeen [rahmahullaah] said that there are other good and concise books on Usool al-Fiqh that can suffice a person.

[7] Tafseer:

Ibn Katheer

[8] Usool At-Tafseer: 

Al-Muqaddimah’ by Shaikhul Islaam Ibn Taymiyyah

[9] Seerah: 

Mukhtasar Seerah An-Nabiy’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah]. The source of this work is based on Ibn Hishaam’s work and Ibn Qayyim’s Zaadul Ma’aad. Zaadul Ma’aad -in particular- contains Fiqh in relation to the Seerah, in Tawheed and the deeds [acts of worship, dealings, manners, etiquetes etc] of the Prophet (sallal-laahu-alayhi-wasallam)].

For further benefits, see Sharh Hilyati Taalibil Ilm

Souls Cannot Be Purified Until They Are Put to The Test –By Imam Ibn Al-Qayyim Qayyim

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibnul Qayyim, may Allah have mercy upon him, said:

The souls will not become purified and upright until they are put to test through afflictions.

Shaikhul Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah, The Most High, says:

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of 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, (the hypocrites) 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). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Allah, The Most High, says:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Al-Baqarah. 214]

Whenever a Messenger is sent to the people, they find themselves in two situations: either some of them say, “We believe” or they refrain from saying “We believe”, rather they persist in evil deeds. Those who say, “We believe” face trials and tests from their Lord, The Mighty and Majestic, to make known those who are truthful and those who are liars. The one who did not say, “We believe” should not think that he will not be put to trial and test, for indeed no one can escape Allah, The Most High.

This is the way of Allah – (based on perfect justice, knowledge and perfect wisdom, and free is He from all imperfections). He sends Messengers to the people, but they belie and harm them.

Allah says:
كَذَٲلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُواْ سَاحِرٌ أَوۡ مَجۡنُونٌ

Likewise, no Messenger came to those before them, but they said: ‘’A sorcerer or a madman!’’ [Adh-Dhaariyaat. 52]

Those who believe in the Messengers and obey them are shown enmity and harmed and tested through what causes them pain; but those who do not believe in the Messengers will receive pain that is greater and more abiding. Therefore, every soul will encounter pain -whether it believes or disbelieves; but a believer encounters harm in the worldly life in the beginning, then praiseworthy outcomes. [1]

As for the one who disbelieves, he receives blessings at first and pain thereafter. A man asked Imam Ash-Shaafi’ee, may Allah have mercy upon him, “What would be better – that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad, then after having patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. [2]

This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who has to live with people. The people have wants and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Whoever examines his circumstances and that of the people will find that this does occur a lot. Take for example the case of a people who desire lewd conduct and wrong doing -who make false statements concerning the religion or utter shirk – and commit sins similar to that which Allah stated (in Surah Al- A’raaf verse 33) [3], while they are in a place- a campus, a convoy, a large block of public buildings with stores, or a roofed market place, bazaar, a school, a hospice, a town, a narrow mountain pass or a city – with other people and are not able to commit (the evil) they desire, unless others either agree with them or refrain from rebuking them; so, they either seek the approval of others or ask them to keep quiet. If they (those asked to agree with evil) agree or refrain from rebuking (them), they are saved from their evil in the beginning, but then they are the ones responsible for giving the upper hand to the (perpetrators), who will humiliate and punish them in a manner that is more severe than what they feared at first, such as asking them for a false testimony or to utter false statements about the religion or to aid them commit lewd conduct and oppression. If they reject the request, they are harmed and shown enmity; but if they agree, they are responsible for subduing themselves, thus they are humiliated more than what they feared at first or they are punished by others. Therefore, the obligation is what Aa’isha, may Allah be pleased with her, said to Mu’aawiyah, may Allah be pleased with him and his father, “Indeed, whoever seeks the pleasure of the people at the expense of Allah’s Pleasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s pleasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him.”

This (seeking the pleasure of the people at the expense of Allah’s Pleasure) is perpetrated by those who aid the kings and leaders in their corrupt goals [4], as well as the people who aid the people of Bidah -who attribute themselves to knowledge and adherence to the religion- to commit their Bidah. As for the one whom Allah guides and enables to follow guidance in affairs of the religion, he is prevented from committing haram and exercises patience when harmed and shown enmity. Thereafter, he will receive a praiseworthy outcome in this worldly life and the Hereafter, similar to what happened to the Messengers and their followers, the Muhaajiroon in this Ummah, the (upright) scholars, devout worshippers, merchants and leaders when they faced those harmed and showed them enmity.

Allah states in several verses of the Qur’an that the people will be put to trial through prosperity and adversity, thus, a person is in need of exercising patience and being thankful to Allah. Allah [The Most High] says:

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance to the legal ways of the Prophet] [Al-Kahf. 7] [5]

Allah says:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)? [Aal Imraan. 142]

Allah says in Surah Al-Baqarah:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They werea fflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Verse 214]

This is because the soul will not become purified and upright until it is put to test through afflictions, just as gold cannot acquire its pristine state until it is refined to separate it from other less precious metals. However, if a person is (guilty of) wrongdoing, he is not visited by evil except as result of such behaviour. Allah says:

مَّآ أَصَابَكَ مِنۡ حَسَنَةٍ۬ فَمِنَ ٱللَّهِ‌ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ۬ فَمِن نَّفۡسِكَ‌ۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولاً۬‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدً۬ا

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness.[An-Nisaa. 79]

Allah says:

وَمَآ أَصَـٰبَڪُم مِّن مُّصِيبَةٍ۬ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٍ۬

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’an Verse 35:45). [Surah Ash-Shura’ 30]

Allah says:
ذَٲلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرً۬ا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬

That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allah is All-Hearer, All-Knower. [Al-Anfaal 53]

Indeed, Allah mentions the reason behind the punishment sent to the nations of the past and what will happen to the people till the day of judgement because of their wrongdoing. Our first parents – Adam and Hawaa- were the first to acknowledge this fact. Allah informs us that they said:

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Al-A’raaf. 23]

Allah informs us that Iblees said:

رَبِّ بِمَآ أَغۡوَيۡتَنِى لَأُزَيِّنَنَّ لَهُمۡ فِى ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّہُمۡ أَجۡمَعِينَ
إِلَّا عِبَادَكَ مِنۡہُمُ ٱلۡمُخۡلَصِينَ

“O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. “Except Your chosen, (guided) slaves among them.” [Al-Hijr’ 39-40]. Then Allah says:

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

“Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil doers, etc.). [Al-Hijr’ 42]

In a Hadith Qudsi reported by Abu Dhar, may Allah be pleased with him, he said that Allah’s Messenger, peace and blessings of Allah be upon him, said that Allah says: “O My Slaves! It is only your deeds that I record for you and then recompense for you; so, whoever finds good, let him praise Allah, and whoever finds something else, then blame no one but himself.” [Sahih Muslim 2577]

It is reported in a Hadith about seeking forgiveness that a person (should say):

 اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ
أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

“O Allaah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am (sincere) to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You.’’ [Al-Bukhaari 6323] [6]

The Prophet, peace and blessings of Allah be upon him,  used to say in his sermons: “All praises and thanks is to Allaah; we seek His Aid and Assistance; and we seek Allah’s refuge from the evils of ourselves and the evil consequences of our deeds. [Sahih Muslim. 868]

The Prophet said: “My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them (from falling in the fire), but they overpowered him and rushed into the fire . Similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the fire, but you insist on falling into it. [Al-Bukhaari. 6483]

The Prophet likened us to moths, because of its ignorance (regarding the danger behind that light from the fire), impulsiveness and un-insightful behaviour. It is well known that a moth moves quickly (towards the light of the fire) due to being ignorant (of the consequences), and this why it is said that the one who follows another person who misguides him is befooled and misled.

Allah says about Fir’awn:
فَٱسۡتَخَفَّ قَوۡمَهُ ۥ فَأَطَاعُوهُ‌ۚ

Thus he [Fir’aun (Pharaoh)] be fooled and misled his people, and they obeyed him. [Az-Zukhruf’ 54]

Allah says:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

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]

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]

An Excerpt from ‘Al-Fawaa’id’ pages 293-300

[1] Further reading:

https://salafidawahmanchester.com/2019/08/be-on-the-side-of-allaah-and-his-messenger-even-when-the-majority-are-on-the-opposite-side/

[2] https://salafidawahmanchester.com/2017/09/reflection-conditional-promise-return-strength-authority/

[3]
قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

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’raaf. 33]

[4]  http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

[5]

https://salafidawahmanchester.com/2016/01/1-everything-in-this-worldly-life-is-an-adornment-for-it-in-order-to-test-us-few-reflections-benefits-and-reminders-from-some-aayaat-in-surah-al-kahf/

[6] https://salafidawahmanchester.com/2012/03/abridged-the-best-way-to-seek-allaahs-forgiveness-with-comments-from-imaam-bin-baaz-rahimahullaah/

[1] A Captivating Story of Truthfulnes Reflected Upon by Al Allaamah Rabee Bin Hadi Al-Mad’khali

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The Story of Kab Bin Malik [may Allah be pleased with him] 

Al-Allamah Rabee Bin Hadi Al Mad’khali – [may Allah preserve him] said:

All praise and thanks be to Allah, and peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed: Truthfulness is one of the greatest foundations of the (Islamic) religion and worldly affairs, neither can worldly affairs be upright nor can the religion be established on lies, betrayal, and deceit. The relationship between the Messengers and those who believed in them was one of truthfulness and affirmation of truth. Allah (The Exalted) says:

وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ * لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ جزَاءُ الْمُحْسِنِينَ

And he (Muhammad) who has brought the truth (this Quran and Islamic Monotheism) and (those who) believed therein (i.e. the true believers of Islamic Monotheism), those are Al- Muttaqun (the pious and righteous persons). They shall have all that they will desire with their Lord. That is the reward of Muhsinun (good-doers). [Az-Zumar. 33-34]

And Allah stated regarding lying:

فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ

Then, who does more wrong than one who utters a lie against Allah, and denies the truth [this Quran, the Prophet (Muhammad), the Islamic Monotheism, the Resurrection, and the reward or punishment according to good or evil deeds] when it comes to him! Is there not in Hell an abode for the disbelievers? [Az-Zumar. 32]

Due to the status of truthfulness and affirmation of truth in the Sight of Allah, in Islam, among people of sound intellect and people of sound natural disposition, and the good outcomes of (truthfulness and affirmation of truth), as well as the danger of lying and denying the truth, I wanted to convey this statement, which is derived from Allah’s Book, the Sunnah of Allah’s Messenger, the biography and circumstances of some of the truthful people and truth affirmers among the companions of Allah’s Messenger. I beseech Allah to help and guide me in doing everything I can to offer advice and clarification to my Muslim brothers, and I beseech Him to place us all among the truthful, those eager to adhere to and steadfast in it, and among those who love the truth, those active in following and believing in it.

Because of the greatness of truthfulness in the Sight of Allah, the Muslims, and people of sound intellect among humankind, Allah described Himself as one who is truthful. Allah [The Exalted] says:

قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “Allah has spoken the truth; follow the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism, i.e. he used to worship Allah Alone), and he was not of the polytheists]. [Aal Imran. 95]

This is praise – with this great description- given by Allah to Himself, because He is truthful in all of His reports, speech, and legislation, in what He narrated about the Prophets and their nations, and in what He narrated about the Children of Israel- their prophets, believers, sinners and those who disbelieved among them, and about their distortion of Allah’s Book – the Tawraat and the Injeel, and that they took the rabbis and monks as lords besides Allah. (Footnote a)

Allah [The Exalted] says:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

And who is truer in statement than Allah? [An-Nisaa. 87]

Allah [The Exalted] says:

وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً

Allah’s Promise is the Truth, and whose words can be truer than those of Allah? (Of course, none). [An-Nisaa. 122]

 Allah [The Exalted] says:

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ
ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ

And We did not sent before you (O Muḥammad) except men to whom We revealed (scripture), so ask the people of the (prior) remembrance if you do not know. And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals; then We fulfilled to them the promise, and We saved them and those whom We willed, but We destroyed Al-Musrifun (i.e. extravagants in oppression, polytheism and in sin). [Al-Anbiyaa. 7-9]

Allah [The Exalted] says:

ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ

Thus We recompensed them for their rebellion (committing crimes like murdering the Prophets, consuming Riba- usury, etc.). And verily, We are Truthful]. [Al-An’aam. 146]

With this great description, Allah described Himself as truthful in His statements, actions, promises, and warnings- truthful in the news about His prophets, faithful believers, and His foes. He described His Prophets as truthful, aided them with miracles and magnificent signs that proved their complete truthfulness, and refuted their enemies’ fabrications and denials. One of the greatest things He aided them with was the destruction of their enemies with a flood, some of them by a fierce violent wind, some were seized by the blast (from the sky) and swallowed by the earth, and some were drowned, while He saved the Prophets and their followers. All of this is from the Lord of the entire existence, a testimony to the truthfulness of His Prophets and that they are truly His Messengers, and humiliation against His enemies and their enemies.

And among those mentioned in the Qur’an with this description were Ibraaheem, Ismaa’eel, and Idrees [peace and blessings be upon them]. Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a Prophet]. [Maryam. 41]

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولاً نَبِيًّا

And mention in the Book (the Quran) Isma’il (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet]. [Maryam. 54]

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

And mention in the Book (the Quran) Idris (Enoch). Verily! He was a man of truth, (and) a Prophet]. [Maryam. 56]

The description of truthfulness given to them is a declaration of their ability to possess this quality, as well as the fact that their statements, deeds, promises, and covenants are founded on truthfulness.

And every Ayah in the Noble Qur’an – a miracle with which the jinn and humankind are challenged to bring a Surah like it, but they are unable to do so – is the greatest proof of His [i.e. the Messenger Muhammad] truthfulness and that he is indeed Allah’s Messenger and Seal of the Prophets. No one has ever claimed prophethood after him, except that Allah exposed, disgraced, and revealed his defects and lies; rather, no one lied about him in a statement attributed to his message, except that Allah exposed and disgraced him through the explanation of the truthful followers of his message among the scholars of hadeeth and others. (Allah) The Exalted stated whilst praising him for what he conveyed of truth and truthfulness:

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ

Nay! he (Muhammad) has come with the truth (i.e. Allah’s Religion – Islamic Monotheism and this Quran) and he confirms the Messengers (before him who brought Allah’s religion – Islamic Monotheism)]. [As-Saffaat. 37]

This is the greatest status given to Allah’s slave and Messenger Muhammad [peace and blessings of Allah be upon him]. Allah described His faithful servants who were truthful in their faith, deeds, Jihad, and covenants (as follows).

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَءَاتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَءَاتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious). [Al-Baqarah. 177]

Allah [The Exalted] says:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلاً

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e. they never proved treacherous to their covenant which they concluded with Allah] in the least. [Al-Ahzaab. 23]

Allah [The Exalted] says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ ءَامَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولَئِكَ هُمُ الصَّادِقُونَ

The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. [Al-Hujuraat. 15]

And The Exalted (Allah) stated while praising the poor emigrants (who migrated from Makkah to Madina):

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلاً مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say). [Al-Hashar. 8]

All the companions are truthful, there is no distinction between the Muhaajiroon and the Ansaar. Indeed, Allah praised them a lot in His decisive Book, and His Messenger [peace and blessings of Allah be upon him] praised them a lot in many hadiths. Truthfulness, which is a quality without which the religion and worldly affairs cannot be established, is one of the most notable characteristics that have been mentioned about them. Through numerous successive unbroken chains of transmission, these truthful people and those who followed in their footsteps transmitted the Book of Allah to us with complete truthfulness and trustworthiness, as well as the Sunnah of the Messenger that has been transmitted through authentic, successive, numerous, unbroken chains of transmission, and through those (reports) transmitted by one reliable person, including the biography of Allah’s Messenger [peace and blessings of Allah be upon him], his Jihad and conquests. The authentic books, the Musannafaat, the Jawaami, the Ma’aajim, the books of (sound) creed, and others are filled with these transmissions, in which the Imams of Al-Jarh Wat Tadeel distinguished the authentic narrations from the weak (faulty) narrations, so that the Muslim Ummah is on a straight path, a correct methodology, and a mindful and upright life (based on the Qur’an, Sunnah, and the understanding of the companions of Muhammad). They conveyed to us the path of the noble companions, their statuses, and qualities that clearly differentiate them from all the other followers of the Prophets, and with these (virtues), they became the best of the people ever raised for humankind. This is covered in great detail in books about the status and virtues of the companions as well as other Sunnah compilations.

In this discourse, we have come across Allah’s general commendation for them (i.e. the companions) with lofty qualities, including (the quality) of truthfulness. This speech of mine does not allow me to mention the (many) authentic reports regarding the true reality of their truthfulness, but I shall provide an example of three of them that are cited together in one incident. The most renowned of these three is the great companion Kab Bin Malik [may Allah be pleased with him], a man whom Allah saved from hypocrisy and the Hellfire, as well as from Allah’s and His Messenger’s anger. His story is well-known, and the narration about him is well-known and lengthy. There isn’t enough room here to give a complete narrative, so I’ll choose passages that indicate the status of this companion and his brothers throughout this incident, and the Muslim learns from it and follows in the footsteps of these truthful ones.

Abdullah Bin Kab said: I heard Kab Bin Malik narrate the story of his remaining behind Allah’s Messenger (ﷺ) from the Battle of Tabuk. Kab Bin Malik said: I never remained behind Allah’s Messenger (ﷺ) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah’s Messenger (ﷺ), and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah’s Messenger (ﷺ) on the night of ‘Aqaba when we pledged our allegiance to Islam and it was dearer to me than participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah’s Messenger (ﷺ) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah’s Messenger (ﷺ) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allah’s Messenger (ﷺ) at that time were large in numbers but there was no proper record of them. Ka’b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allah’s Messenger (ﷺ) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had a weakness for them and it was during this season that Allah’s Messenger (ﷺ) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allah’s Messenger (ﷺ) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah’s Messenger (ﷺ) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted an exemption because of their incapacity…[Saheeh Muslim Number 2769]

In this section, he praised the pledge of allegiance at Aqaba and the place it holds in his heart because of its great significance, which embodied the solid foundation upon which was established the migration of the companions to the Prophet’s city, the support given by the Ansaar, the establishment of the Islamic state and its foundation, the establishment of Jihad, and the strength of Islam and Muslims, from which emerged the beginning and outcomes of military expeditions in which the Prophet participated and those in which he did not participate; then the eradication of (paganism, disbelief, apostasy, etc.) and the departure of Islamic armies around the world to open hearts with the light of Iman and Islam, bringing them out of darkness (misguidance) and into light (guidance), hence this lofty companion was aware of the status of the pledge of allegiance at Aqaba, therefore, he was not pleased with anything else as a substitute for it, as he stated, “And it was dearer to me than participation in the Battle of Badr.”
He spoke about his failure to participate in the Battle of Tabuk with the courage of the truthful, in a clear, bright manner, detailed with truth from a heart filled with faith, a soul, and emotions flowing with integrity and truthfulness the like of which is unknown to a repentant person in such a terrifying situation, in which the cowardly hypocrites became worse, as a result, they resorted to lies and sought to conceal by purposefully making false justifications, (for) which Allah quickly exposed and shamed them, and cast them into the house of destruction (i.e. the Hellfire).

He stated that his failure to (join the Tabuk expedition) was not due to poverty or hardship, inability or weakness because he had previously participated in expeditions and was in a less favourable position than he was in this expedition. (He said), “And my affair – when I stayed behind Allah’s Messenger [peace and blessings of Allaah be upon him] – was that never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I – before this expedition- never had simultaneously in my possession two rides”.

He explicitly mentioned the factors that weakened his commitment to Jihad, such as the terrible heat, the lengthy travel, the vast, deadly (waterless) deserts between Medina and Tabuk, and the great number of Romans and Arabs that followed the Romans, and that Allah’s Messenger had instructed the people to get ready for their expedition. And he mentioned what was maybe the most crucial reason for his failure to join the Tabuk expedition, which was the ripe fruits and the shades; then he expressed directly what he would have been able to hide, but his truthful soul refused, (so he articulated the reason as follows), “I had a weakness for them.” This is a high level of truthfulness that only a few people fulfil.

He mentioned the struggle with his soul and his hesitation between catching up with Allah’s Messenger and his Mujahideen brothers, and between sitting beneath the lush shadows and the ripe fruits.

He spoke of the regret and misery he felt as a result of staying behind, as well as the fact that he could find no other person to serve as an example for him in doing so other than a man who was drowned in hypocrisy or a man whom Allah had excused from among the weak. This is one of the proofs of the life in his heart (i.e. Islam) and the truthfulness of his faith.

Kab Bin Malik [may Allah be pleased with him] added, “When I heard that he (i.e. the Prophet (ﷺ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of a wise member of my family in this matter. When it was said that Allah’s Messenger (ﷺ), had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Allah’s Messenger (ﷺ) arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Messenger (ﷺ) accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s Forgiveness for them, and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, ‘Come on.’ So I came walking till I sat before him.

He said to me, ‘What stopped you from joining us? Had you not purchased an animal For carrying you?’ I answered, “Yes, O Allah’s Messenger (ﷺ)! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favor, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah’s Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.’ Then Allah’s Messenger (ﷺ) said, ‘As regards this man, he has surely told the truth. So get up till Allah decides your case.’ So I got up… [Saheeh Al-Bukhaari. 4418]

He mentioned to us his new state of affairs in this section after Allah’s Messenger returned and they (i.e. those who participated in the expedition) were given success, with honour, assistance, and reward, so (he thought) what was the benefit of staying behind, even if one of the reasons was the good shades and fruits, and who are the ones like him, save those who are mired in hypocrisy, the weak and the excused?! At the same time, Shaytaan reminded him and attempted to instruct him with various types of lies, but the darkness of lies and falsehood has been removed from him by Allah’s grace and taking good care of him because of truthfulness in his faith and sincerity to Allah- Lord of the entire existence; so Allah granted him success through the greatest means of salvation after faith, which is truthfulness, especially when confronted with peril and disaster.

He said, “When it was said that Allah’s Messenger (ﷺ) had come, all the evil false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Allah’s Messenger (ﷺ) arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-rak’at prayer therein and then sit for the people”.

He cited a magnificent Sunnah that is almost forgotten or forgotten by many Muslims, which is that after returning from a journey, a Muslim performs two-rak’at in the Masjid. And he mentioned the hypocrites’ attitude, which is lying and false concealment, as well as confirming their lies by taking an oath; so Allah’s Messenger could only accept what was obvious and entrusted their secrets to Allah -The Knower of the unseen, who knows the treachery of the eyes and what the hearts conceal. Kab, on the other hand, knew through his Fiqh (sound accurate understanding) and (sound) intellect that lying before Allah’s Messenger, even if affirmed with solid oaths, would not save him from Allah’s anger, and afterward the anger of Allah’s Messenger. He knew this with his dazzling insight and acute intellect, and after Allah granted him Tawfeeq (i.e. blessed him with knowledge and the ability to act on what is right), he would not accept anything else except to express the unadulterated truth.

https://www.mimham.net/tan-1308-82 paraphrased

To be continued Inshā’Allāh.

Footnote a: They took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allah:

https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/

 

A Brief Mention of Noble and Beloved Companion -Mu’aawiyah Ibn Abi Sufyan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Shi'a.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

Indeed this illustrious companion of the Messenger [peace and blessing of Allah be upon him] has a high station and status in the sight of the people who follow the authentic Sunnah and the truth. And even before this station and status of his in the sight of the people who follow the authentic Sunnah and truth, he has a high station in the sight of Allaah’s Messenger. And one of those virtues is that he was a companion of the Messenger and a relative of his through marriage ties [i.e. the Messenger married Muaawiyah’s sister, Umm Habeebah], and he was also from the scribes who wrote down the revelation sent down to the believers through the Messenger.

Indeed the Prophet made a great supplication for him. Abdur-Rahmaan Ibn Abee Umayra [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said to Mu’aawiyyah [may Allah be pleased with him], “O Allah! Make him a guide, one guided to the (straight path) and guide (others) by way of him”.

Irbaad Ibn Saariyah [may Allaah be pleased with him] said, “I heard the Messenger [peace and blessings of Allaah be upon him] saying, ‘O Allaah! Teach Mu’aawiyyah the Book (i.e. the Qur’aan) and Al-Hisaab (i.e. knowledge of math, arithmetic, accounting etc) and protect him from the punishment’”.

Umm Haram, may Allah be pleased with her, reported that she heard the Prophet, peace and blessings of Allah be upon him, saying, “Paradise will be granted to the first batch of my followers who will undertake a naval expedition”. (Umm Haram added): I said, “O Messenger of Allah! Will I be amongst them?” He replied: “You are amongst them” The Prophet then said, “The first army amongst my followers who will invade Caesar’s city will be forgiven their sins’. I asked, ‘’Will I be one of them, O Messenger of Allah?” He replied: “No”. Al-Hafidh Ibn Hajar [may Allah have mercy upon him] said: “Al-Muhallab [may Allah have mercy upon him] said: This hadeeth contains [an outstanding virtue] of Mu’aawiyyah because he was the first to undertake a naval expedition”.

Muaawiyah has (virtues with regards to performance of great Jihaad in making uppermost the Allah’s statement (or statement) لا إله إلا الله –None has the right to be worshiped except Allaah]; conquests (i.e. in order that mankind may single out Allaah in worship and abandon everything worshiped besides Allaah) and other distinguished virtues. And (from those distinguished virtues of Mu’aawiyyah) are: Mutual tolerance, kindness, forbearance, patience and justice. And if he had nothing else other than the virtue of being a companion of the Messenger, it would have been sufficient for him.

Abdullaah Ibul Mubaarak [may Allaah have mercy upon him] was asked about Mu’aawiyyah, so he said: “What should I say about a man who (when) the Messenger said: [سمع الله لمن حمده (i.e. in the prayer], he said [ربنا ولك الحمد i.e. whilst praying] behind him”. It was said to him (i.e. Abdullaah Ibnul Mubaarak): “Who is more virtuous-him (i.e. Mu’aawiyyah) or Umar Bin Abdul-Azeez?” He said: “The dust that was in Mu‘aawiyah’s nosetrill whilst he was with Allaah’s Messenger is better and more virtuous than Umar Bin Abdul Azeez [may Allah have mercy upon him]! [1]

Narrated Ibn Abee Mulaikah [may Allah have mercy upon him] who said, “Mu’aawiyah [may Allah be pleased with him and his father] offered one rak`’ah of Witr prayer after the `Isha prayer, and at that time a freed slave of Ibn `Abbas [may Allah be pleased with him and his father] was present. He (i.e. the slave) went to Ibn `Abbas (and told him that Mu’aawiyah offered one rak’ah of Witr prayer). Ibn Abbas said, “Leave him, for he was in the company of Allah’s Messenger (ﷺ).” [2]

Narrated Ibn Abi Mulaikah: Somebody said to Ibn Abbas, “Can you speak to the chief of the believers Mu’aawiyah, because he does not pray except one rak’ah as witr?” Ibn `Abbas replied, “He is a Faqih (a learned man with sound understanding and fear of Allah). [3]

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

Indeed, it has been established by way of Mutawaatir transmissions that the Prophet [peace and blessings of Allah be upon him] did give Mu’aawiyah [may Allaah be pleased with him and his father] a position of authority (in an affair) just as he gave authority to others. He (Mu’aawiyah) performed Jihad with the Prophet and was considered trustworthy by the Prophet to write the revelation for him. The Prophet did not accused him of anything with regards to his writing and Umar Ibn Al-Khattab [may Allaah be pleased with him] – who was one of those well informed regarding the affair of men and Allah manifested truth from his tongue and heart – never accused Mu’aawiyah of anything in his position of authority. [4]

Umar Bin Abdil Azeez [may Allah have mercy upon him] and his justice was mentioned in the presence of Al-A’mash [may Allah have mercy upon him], so he said, “Then how about if you lived during the time of Mu’aawiyah [may Allah be pleased with him and his father]? They said, “O Abu Muhammad! Do you mean in his forbearance?” He said, “No, by Allah; rather his justice”. [5]

On the authority of Al-Jarrah Al-Mawsulee [may Allaah have mercy upon him] who said, “I heard a man ask Al-Ma’aafee Bin Imran [may Allah have mercy upon him], saying, ‘O Abu Mas’ud! Where is Umar Bin Abdul Aziz compared to Mu’aawiyah Bin Abee Sufyan?’ I saw him become very angry, then he said, ‘No one can be compared to the companions of Muhammad. Mu’aawiyah [may Allah be pleased with him and his father] is one the Prophet’s scribes, companions, brothers in law and trustees of the revelation revealed to him (i.e. he was trusted by the Prophet to write down the revelation)”. [6]

Some of The Conquests

In the year 22 AH, the Islamic armies proceeded to the lands of Al-Baab to conquer it. Those lands were inhabited by the Turks, and there the commander of the Islamic army, Abdur Rahmaan Ibn Rabee’ah, met the Turkish king Shahr Baraz. He asked Abdur Rahmaan to make peace and showed willingness to participate in the Islamic army to fight the Armenians.

Abdur Rahmaan sent him the commander Saraqah Ibn Amr, so he received Suraaqah and accepted him. Then he wrote to the Khaleefah Umar Ibn Al-Khattaab [may Allah be pleased with him] informing him of the matter, Umar agreed to what he did and as a result of that, a peace treaty was made and no fighting occurred between the Turks and the Muslims; but rather everyone proceeded to the Armenian lands to conquer them and spread Islam there. The Islamic armies marched to conquer the lands in northeastern Persia until the call to the path of Allah spread in those lands after the fall of the Persian empire, which was an impregnable barrier in front of the Islamic armies. As a result of the Islamic conquests, the door was open for the people of those countries and regions to move freely, including the Turks. Contact was made with the Muslims, and the Turks embraced Islam and joined the ranks of the Mujahideen to spread Islam and raise the word of Allah.

During the Khilaafah of Uthmaan Bin Affaan [may Allah be pleased with him], Tabaristan was conquered, and then the Muslims crossed the Jeihon River in the year 31 AH. They went to the lands beyond the river, and many Turks entered the religion of Islam and became defenders of it and participated in Jihad to spread the call to the path of Allaah. The Islamic armies continued to advance in those regions, so Bukhara was conquered during the Khilaafah of Muaawiyah Bin Abee Sufyan [may Allaah be pleased with him and his father], and these victorious armies penetrated until they reached Samarkand. And as soon as the era of the Islamic state appeared, all the countries beyond the river came under the justice of Islamic rule and these peoples lived under a well established Islamic civilization.

The number of Turks in the court of the caliphs and the Abbasid princes increased and they began to assume leadership and administrative positions in the state, they became soldiers, leaders and writers, and were calm and obedient until they gained the ranks. And when Al-Mu’tasim al-Abbaasee took over the caliphate, he opened the doors to Turkish influence and assigned them to the leadership positions of the state and thus they became involved in state affairs, his policy was aimed at reducing the Persian influence, which had free hand in the administration of the Abbasid state since the era of the Al-Ma’moon’s caliphate. Al-Mu’tasim’s interest in the Turkish caused a state of severe discontent between the people and the soldiers. Al-Mu’tasim feared the people’s vengeance so he established a new city, Samarra, about 125 km from Baghdad, where he lived with his soldiers and supporters. Therfeore, since that date, the Turks began to appear in important roles on the stage of Islamic history, until they established a large Islamic state that had strong ties to the successors of the Abbasid state, known as the Seljuk state. [7]

Read: Jihaad in our times and the guidelines of Jihaad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-timesand-the-guidelines-of-jihaad-according-to-islam/

The Rafidah: Enemies of The Sahabah

A man asked Imam AbuBakr Ibn Ayyash, may Allah have mercy upon him, “O AbuBakr! Who is considered a Sunni?” He replied, “The one who, when the vain desires (the sects and innovations in religious matters) are mentioned (criticsed), he does not become angry about any of them (being criticised).” [Al-I’tisam 1/106]

Similarities Between The Rafidah and The Followers of The Distorted and Abrogated Religions

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] stated:

Yahud said that leadership is not suitable except for a man from the family of Dawood. The Raafidah say that leadership is not suitable except for a man from the children of Ali Bin Abee Taalib [may Allah be pleased with him]. Yahud delayed the evening prayer until the stars appeared, and the Raafidah also delay it. Yahud distort the (verses and meaning of the) Torah and the Raafidah distort the (verses and meanings of the) Qur’an. Yahud hate Jibreel (peace be upon him) and they say, “He is our enemy amongst the Angels”. A group amongst the Raafidah say that Jibreal made a mistake by giving the revelation to Muhammad (peace and blessings of Allah be upon him], rather, he was sent to Ali. Yahud used to hate the Sahaabah and Raafidah hate the Sahaabah. Nasaaraa innovated many religious holidays and Raafidah (innovated religious holidays) for the days when Umar and Uthmaan [may Allah be pleased with them] were murdered. Nasaaraa make pictures of Eesaa and Maryam (peace be upon them) and place them in their churches- exalt them and prostrate to them. Raafidah make pictures of their Imams, and exalt them; rather they make Sujud to them and to their graves. [8]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Ar-Rafd (i.e. the belief of the raafidah) is the greatest door to (major) hypocrisy and heresy”. [9]

Imam Muhammad Ibn Abdul-Wahhaab, may Allah have mercy upon him, said: “The raafidah are those who rejected the Sunnah of the friend of Ar-Rahmaan [i.e. Ar-Rahmaan (Allaah) and His Friend is Muhammad -peace and blessings of Allah be upon him] and they followed the footsteps of shaytaan in the majority of their affairs”. [10]

Imam Ibn Kathir, may Allah have mercy upon him, said: “They are a forsaken group and a despicable sect that follow ambiguities and abandon the entirely clear affairs that have been determined by the Imams of Islam among the Sahaabah, the Taa’bi’een and those who came after them among the scholars who are (highly) recognised in all eras and regions of the earth.” [11]

They have a festival on the 18th of Dhul Hijja, which they consider to be more virtuous than Eidul Adhaa and Eidul Fitr. They call this festival Eidul Kabeer and it is the festival of Ghadeer Khum. They make fasting on this day a highly recommended and emphasised Sunnah. They  exalt the festival of Nayrooz and it is from the festivals of Persia. Some of them say that to take a bath on the Day of Nayrooz is Sunnah. They have a festival on the 9th of Rabi Al-Awwal and it is the festival on behalf of their forefather (Baaba Shujaa Ad-Deen), and that is Abu LuLu’a the fire worshiper who killed Umar Ibnul Khattaab, may Allah be pleased with him. [12]

Imam Laalikaa’ee, may Allah have mercy upon him, reported that Imam Malik, may Allah have mercy upon him, said: Whoever curses the companions of Allaah’s Messenger has no right to the war booty. Allah [The Mighty and Majestic] says: [لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا – (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please him (Surah Al-Hashr. Aayah 8)]. These are the companions of the Messenger, peace and blessings of Allah be upon him, who migrated with him. Then Allah says: [وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ  – And those who, before them, had homes (in Al-Madinah) and had adopted the Faith]. These are the Ansaar.

Then Allah says: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا – And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith].

Therefore, the war booty is for these three [categories of people]– whoever curses the companions of the Messenger of Allah is not counted amongst [these people] and he has no right to the war booty. [13]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Based on the knowledge of your eminence of the history of the Raafidah [Shittes]. What is your position regarding initiating the coming together between Ahlus-Sunnah and between them?

Answer: “The coming together of Ahlus-Sunnah and the Raafidhah is not possible because the beliefs are different. The Belief of the Ahlus-Sunnah wal-Jamaa’ah is to single out Allah alone with worship and sincerely making worship for Allah, The Most Perfect, The Most High, and not to call upon anyone along with Him, neither an Angel drawn close nor a Prophet sent.

And it is Allah who knows the matters of the Unseen. And from the belief of the Ahlus-Sunnah is love of the Companions, may Allaah be pleased with all of them and He is pleased with them ? and to believe that they are the most excellent of the creation of Allaah after the Prophets, and the best of them is Abu Bakr As-Siddeeq, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with all of them. And the Raafidhah oppose this, so there is no reconciling between the two [beliefs], just as there is no reconciling between the Jews, the Christians, the idol-worshippers and the Ahlus-Sunnah. So for this reason there is no coming closer between the Raafidhah and between the Ahlus-Sunnah due to the differing beliefs as we have clarified.”

Question: Is it possible/permissible to fight alongside them (i.e. the Raafidhah) against the foreign enemy such as the communists and so on?

Answer: “I don’t see that to be possible/permissible. Rather it is obligatory upon Ahlus-Sunnah to be united and be a single ummah, a singular body and to invite the Raafidhah to adhere to whatever is indicated by the Book of Allah and the Sunnah of the Messenger (may the peace and blessings of Allah be upon him) by way of the Truth. If they cling to that, they will be our brothers and upon us would be to co-operate with them. And so long as they continue upon that which they are upon from hatred of the Companions except for a few of them; so their cursing of As-Siddeeq (Abu Bakr) and ‘Umar and their worship of the household of the Prophet such as ‘Alee, may Allah be pleased with him, and of Fatimah, Hasan and Hussain, and likewise their belief in the twelve Imams that they are infallible and that know the affairs of the Unseen– all this is from the most false of falsehoods; All of this opposes that which Ahlus-Sunnah wal-Jamaa’ah are upon.” [14]

Imam Abudul Azeez Bin Baaz – may Allah have mercy upon him- speak about the Aqeedah of the Raafidah: https://www.youtube.com/watch?v=3z6gy28pLQw

Leading Figureheads of The Rafidah

Abdullah Bin Sabah

Al-Allaamah Muqbil Bin Haadi al-Waadi’ee [may Allah have mercy upon him] stated:

Abu Ya’laa [may Allah have mercy upon him] reported in his Musnad from Al-Jalaas [may Allah have mercy upon him] who said: I heard Ali [may Allah be pleased with him] saying to Abdullah Bin Saba, “Indeed, there will be thirty liars at the approach of the hour, and you are one of them”. Abdullah Bin Saba had followers and they were called the Saba’iyyoon. They believe that Godhead is with Ali. Ali burnt them with fire during his Khilaafah. Do not think that the followers of Abdullaah Bin Saba have perished, (rather) there is that leader of misguidance, Khomeini, who displays jealousy for Islam, yet he destroys its pillars. Some of the ignorant ones amongst the Muslim Brotherhood (Sect) were deceived by Khumeini, and they used to mention him on the pulpits; but when the Book titled, “Jaa’a Dawrul Majoos” came out, they were shaken. They kept quiet and did not praise Khomeini (anymore). Perhaps the Muslims will take a lesson from the story of Abdullah Bin Saba and be warned against the machinations and filth of the Raafidah because their call is based on deception.

The Saba’iyyoon are the companions of Abdullah Bin Saba, who said to Ali, “You are; you are”- meaning, “You are the deity”. Haafidh Adh-Dhahabi [may Allah have mercy upon him] said: “Abdullah Bin Saba was from the extremists amongst the heretics- misguided and misguiding others”. Ibn Asaakir [may Allah have mercy upon him] said: “He was originally from Yemen; a Jew who manifested Islaam, traveled around the Muslim lands to turn them away from obedience to their leaders and to bring about evil between them, and he entered into Damascus for that reason”.

Al-Mugheerah Bin Sa’eed

Al-Haafidz Adh-Dhahabi [may Allah have mercy upon him] stated in Al-Meezaan and Al-Haafidz Ibn Hajr [may Allah have mercy upon him] stated in Lisaan Al-Meezaan (6/75): “Al-Mugheerah Bin Sa’eed Al-Bajalee Al Koofee- the Raafidi, the liar”.

Ibn Adee [may Allah have mercy upon him] said, “There was none in Kufa more cursed than Al-Mugheerah Bin Saeed due to the falsehood he narrated about Ali [may Allah be pleased with him]. He was always telling lies about the family of the Prophet [peace and blessings of Allah be upon him] and he had no chain of narration for what he narrated”. Al A’mash [may Allah have mercy upon him] asked the heretic Al-Mugheerah Bin Saeed, “Did Ali use to give life to the dead?” He replied, “By the One in whose hand my soul is, had Ali wished, he could have brought Aad and Thamud back to life”.

Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar

Haafidh Ad-Dhahabee [may Allah have mercy upon him] stated in Al-Meezaan and Ibn Hajr [may Allah have mercy upon him] stated in Lisaanul Meezaan (1/370): “Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar was a liar and a deviant amongst the Ghulaat (extremists)”.

Al-Khateeb [may Allah have mercy upon him] said: I heard Abdul Waahid Bin Ali Al-Asadee [may Allah have mercy upon him] saying: “Ishaaq Bin Muhammad An-Nakha’ee was upon a filthy school of thought, and he said that Ali [may Allah be pleased with him] is Allah [The Mighty and Majestic]”.

Al-Hasan Bin Yahyaa An-Nawbakh’tee (a) [may Allah have mercy upon him] stated in his book titled Ar-Radd Alal Ghulaat [A refutation against the extremists]: “Ishaaq Bin Muhammad Al-Ahmar claimed that Ali [may Allah be pleased with him] is Allah [Glorified be Allah and free is He from all imperfections] and that Ali manifested himself in Al-Hasan, and then in Al-Husain [may Allah be pleased with them], and that Ali was the one who sent Muhammad [peace and blessings of Allah be upon him] as a Messenger”.

These are some of the fairy tales and lies of the Raafidah and (none) can protect you from these falsehoods except Allah [Glorified be He and free is He from all imperfections]. Therefore, you should hold fast to the Book (of Allaah) and the (authentic) Sunnah of His Messenger, and Allah guides whomsoever He pleases to the straight path. And do not think that these fairy tales have ceased and decreased, (rather) due to these fairy tales, the Raafidah of Iran are still waiting for the emergence of Muhammad Bin Al-Hasan Al-Askari. (b) [15]

(a) Al-Hasan Bin Yahyaa An-Nawbakh’tee [may Allah have mercy upon him] should not be confused with Hasan Ibn Musa An-Nawbakh’tee who was a Shia writer.

(b) They claim that this Hasan Al-Askari is hiding in a tunnel waiting to emerge.
Visit: http://www.shia.bs/

[1] https://rabee.net/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D9%86%D8%A7%D9%82%D8%A8-%D9%85%D8%B9%D8%A7%D9%88%D9%8A%D8%A9-%D8%B1%D8%B6%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%86%D9%87-%D9%88%D8%A7%D9%84%D8%B0%D8%A8-%D8%B9/

[2] Saheeh Al-Bukhaari. Number 3764]

[3] Saheeh Al-Bukhaari. Number 3765]

[4] Majmoo Al-Fataawaa 4/472]

[5] As-Sunnah By Al-Khallaal. 1/437]

[6] Ash-Sahree’ah By Imaam Al-Aajuree 5/2466-2467]

[7] An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. Vol 6. Pages 23-24.slightly paraphrased]

[8] An Excerpt from “Man Hum Irhaabiyyoon, Ahum As-Safiyyoon Aw Rawaafid. pages 20-22]

[9] Majmoo Al-Fataawaa 4/428]

[10] Risaalah Fee Ar-Radd  Alaa Ar-raafidah of Shaikh Muhammad Ibn Abdul-Wahhaab: page 5]

[11] Al-Bidaayah Wan-Nihaayah: 5/287]

[12] [شيعة الشيطانpage: 67]

[13] Sharh Usool Al-Ittiqaad Ahlis Sunnah Wal-Jamaa-ah: 7/1268-1269]

[14] Translated by Shaikh Abu Khadejah at salafitalk.net 14/08/2006

[15] An Excerpt from Il’haadul Khomeini Fee Ardil Haramayn. Pages 125-140

Navigating a Period of High Living Expenses and Financial Obligations with Optimism and Proactivity

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

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

The Constant Debate Between Allies of The Rich and Allies of The Poor In The West

Allāh, The Exalted, says:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ  

Mankind were one community (i.e. upon the upright path and Allah’s Shariah) and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed]. [Al-Baqarah. 213]

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

Even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, however sometimes it cannot give detail explanation in a dispute between the people of the earth due to the minute details and ambiguities (in the disputes), and at other times due to the fact the people differ when prioritising necessities. Therefore, due to this Allah, The Most High, commanded (us) to return to the revelation in times of dispute. Allah designated the revealed Books [i.e. the Qur’an being the final of them] as the judge between the people in matters wherein they differ”. [1]

Imam As-Sadi, may Allah have mercy upon him, said:

People’s goals and policies on wealth and poverty differ due to their own interests and are not based on adherence to the truth and consideration of the broader public good. Because they did not follow the teachings of the Islamic religion, they all erred (and missed) the path that would lead to beneficial outcomes- their ideas differed, and they behaved accordingly, resulting in widespread evil and great strife between those claiming to support the poor and workers and those clinging to riches and wealth. They have a lengthy discussion on this subject, and all of it amounts to error and misguidance, and Allah has guided the believers to the right path in all of their affairs, including this one.

All praise is due to Allah; the Islamic Shari’ah came to rectify the rich and poor. When Allah [The Exalted] decreed that individuals among humans and Jinn would have varied social statuses – among them the rich, the poor, the one with a high social standing, and the one with a lower social status – based on a great judgement and underlying reasons that are too precise to describe, He then established a strong relationship amongst them, with some given authority over others, mutual exchange established, and some in need of others. The All-Wise Law Giver – [The One completely Wise in everything He decrees, and completely Wise in His Sayings, and completely Wise in His Actions, and there is no deficiency in anything He decrees, says, or does] – first ordained that they be brothers and not to take personal advantage of each other; but rather He instructed each of them to fulfil what they owe to the other, thus achieving social harmony and (facilitation of) the necessities of life.

Islam obligated Zakat from the wealth of the rich based on what is stated regarding its details in the divine revelation. It made spending a means of meeting the needs of the poor and achieving religious well-being that secures both worldly and religious affairs; encourages kind behaviour at all times and on all occasions, obligated to meet the needs of the needy, feeding the hungry, providing clothing for those without enough clothing, and paying for the necessities of the destitute. It also obligates specific expenditure on family and children, as well as on matters relating to their affairs, as well as the discharge of all obligations related to the mutual interactions that takes place between people. Furthermore, Islam commands them not to rely entirely on their strength and power in pursuing earnings, nor to regard what they possess as a source of (permanent) tranquillity and stability; instead, they should focus on obedience to Allah, acknowledge Allah’s favours, Allah’s facilitation of ease, seeking Allah’s assistance, and thanking Allah for the wealth and prosperity He has bestows upon them over others.

Allah commands them to stay within the confines of Halal and Haram, and not to overindulge in luxury and excess in a way that affects their morals, riches, and overall state of affairs; rather, they should do what Allah says in Surah Al-Furqan, 67:

والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما

And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)].

Furthermore, Allah commands them to pursue wealth and worldly things in an honourable and honest manner, so that they are not tainted with evil gains, such as usury, gambling, swindling, fraud, or deception; rather, they should adhere to the divine revelation’s ordainments in their dealings, just as they do in their personal acts of worship. Allah commands them to treat the poor with mercy and benevolence, rather than cruelty, harshness, selfishness, boastfulness, insolence, and pride. As a result of these wise instructions, religious well-being becomes the highest level of honour and perfection, and wealth acquires a praiseworthy description, a perfect attribute, sublimity, and loftiness because the divine revelation refined and purified it, exhorts one to avoid vices, and urges one to acquire virtues (i.e. virtues mentioned in the divine revelation).

(First), Islam commands the poor and everyone else who fails to achieve their personal wish to be patient, accept Allah’s decree, acknowledge that Allah is All-Wise, possesses perfect judgement, and (All-Wise in) His disposal of all affairs and that there are various benefits in this (for a person). Allah says:

وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. [Surah Al-Baqarah. Ayah 216] 

This belief of theirs removes the sadness that would have entered the hearts, leading to helplessness and sloth! Then Allah commanded them that they should not seek to alleviate their poverty and meet their needs by relying on others or asking them unless it is unavoidable and required, and that they use a variety of activities and means that Allah has provided as a means of eradicating poverty- each person preoccupied with the means that are best for oneself and their circumstances. This helps to release a person from total dependency, develops strength, promotes activity, and combats lethargy and apathy, but also not envy the wealthy because of what Allah has bestowed on them. Allah says:

ولا تتمنوا ما فضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله إن الله كان بكل شيء عليما

And covet not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah for His Bounty. Surely, Allah is Ever All-Knower of everything. [An-Nisaa. 32]

Allah commands them to be truthful in their work, dealings, and crafts, and not to rush in pursuing their livelihood by indulging in vile gains that deprives a person of an upright adherence to the religion as well as corrupting worldly affairs. Allah commands them to do two things that would help them while enduring the hardship of poverty: economise and be satisfied with what Allah has bestowed on them, (because) little sustenance combined with wise economisation (suffices) a lot. Contentment is an unlimited resource and richness without wealth! Many poor individuals are blessed with contentment and the ability to economise, neither pining for what the wealthy possess nor feeling bitter about their meagre sustenance. When poor people are guided by the guidance of the religion of Islam to exercise patience and attach themselves to Allah, freed from abject dependence, work hard and strive for honourable and beneficial deeds, and be satisfied with Allah’s grace, the burden and difficulty of poverty will be eased for them. Furthermore, they continue to work towards self-sufficiency (and to acquire more provision) while hoping for the bounty of their Lord, awaiting His promise and fearing Him.

Allah says:

ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

Allah says:
ومن يتوكل على الله فهو حسبه

And whosoever puts his trust in Allah, then He will suffice him. [at-Talaaq. 2-3] [2]

High Cost of Living

Anas Bin Malik, may Allah be pleased with him, reported that the people said, “O Allah’s Messenger! Prices have gone up, so fix prices for us”. So, Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah is the one Who fixes prices, Who withholds, gives lavishly and provides, and I hope that when I meet Allah, none of you will have any claim on me for an injustice regarding blood or property”. [Sahih Sunan Abi Dawud. 3450]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: High increases in prices and their decreases are one of those events that none brings about except Allah alone and nothing can occur from it except by Allah’s Will, but He, Glorified be He and free is He from all imperfections, has made some of the actions of His servants the cause of some incidents just as He made the deed of murder by a murderer the cause of death of the victim. The increase in prices may be due to the injustice of the people and the decrease may be due to the benevolence of some people. [3]

Hoarding and Monopolising

Muammar Bin Abdillah, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. [Sahih Muslim. 1605]

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

He is the one who buys commodities – such as food and the like that is needed in times of hardship- and stores it, so that when the price is high he sells it for more. This is not permissible, it is an evil deed and the one who does so is a sinner. If there is one in charge of authority in the country, it is obligated on him to implement the affairs related to the Shariah. It is obligated on the one in charge of authority to prevent him from doing so and compel him to sell food at the same price – at the current market price. He cannot hoard it if it is during the time of hardship. As for the one who buys food or other than food that people need in a time of prosperity and abundance in the markets, and not to harm anyone, then when trade begins he sells it without delaying until when a state of extreme need occurs- rather, he sells when the trading begins and there is benefit; there is no objection to this action of his. This is the work of merchants in ancient and modern times. [4]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: 

It is forbidden to monopolise (or hoard) what people are in need of. The Prophet, peace and blessings of Allah be upon him, said, “None hoards except a sinner”. This is a person who deliberately commits a sin. Monopolising (or hoarding) is only in relation to what is not found with anyone else other than this monopolist (or hoarder); but as for what him and someone else possess and he wants to keep the commodity until its season comes, then there is nothing wrong with this and it is not considered a monopoly (or hoarding).

For instance, if a person buys rice and says, “I will save it until the time of its season, whilst the people have rice and they sell as they want”, this is not considered a monopoly (or hoarding); but if it is not found except with him and he saves it until the time of high prices comes, then indeed this is monopolising (or hoarding). The scholars say that the one in charge of authority is obliged to force the monopolist to sell what he has monopolised (or hoarded) just as people sell at the time they need to sell because this is in the public interest. [5]

Our Sins and Change of Circumstances

Allah says:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.

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

This Ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness. The majority of the illnesses and the general evil affairs are remnants of the punishment inflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree. The Prophet has pointed out  this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allah to the Children of Israa’eel. [6]

Allah, The Most High, says:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah).

Imam Ibn Al-Jawzee, may Allah have mercy upon him, said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds. Allah (The Mighty and Majestic) says:

وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا

If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance. [7]

The Danger of Sinning Whilst Receiving More Provision

Allah says:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong.

[سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah says: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [8]

سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

“We shall gradually seize them with punishment in ways they perceive not”.

Imam Sufyan Ath-Thawree, may Allah have mercy upon him,  said that this means, “Whenever they commit [major] sins, Allah bestows a blessing on them and make them forgetful of seeking forgiveness”. [9]

The Prophet, peace and blessings of Allah be upon him, said: “The worldly life is for four types of people. A slave (of Allah) whom Allah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allah’s Rights regarding it. This (type of person) is in the most virtuous position. A slave whom Allah has given knowledge but not wealth. He is truthful in his intention and says: `If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge). A slave whom Allah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allah nor does he keep the ties of kinship, nor does he acknowledge Allah’s rights. This (type of person) is at the evilest position. A slave whom Allah has neither given wealth nor knowledge and he says: `If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth)”. [10]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, stated: The first is a wealthy person who is thankful (to Allah); so Allah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allah has bestowed on him. So Allah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. So based on this, we know that by way of truthful intentions Allah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [11]

The Burden of Debt

Aa’isha, may Allah be pleased with her, narrated that the Prophet, peace and blessings of Allah be upon him, used to invoke Allah in the prayer (before the Tasleem) saying:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ

وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

“O Allah, I seek refuge with You from the punishment of the grave and from the trial and affliction of Maseeh Ad-Dajjaal and from trial and affliction of life and death. O Allah, I seek refuge with You from sins and from being in debt”. It was said to him, “Why do you so frequently seek refuge with Allah from being in debt?” The Prophet, peace and blessings of Allaah be upon him, replied, “A person in debt tells lies whenever he speaks, and breaks promises whenever he makes them”. [Al-Bukhaari 832]

Imam Ibn Al-Qayyim Qayyim, may Allah have mercy upon him, said, “The Prophet, peace and blessings of Allah be upon him, combined (in this supplication between seeking Allah’s refuge) from sins and debt, because indeed sins necessitate loss in the afterlife and debt necessitates loss in the worldly life”. [12]

Istighfaar

Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that  man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought. Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. So, Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا

يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا

وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [12.1]

Economic Hardship Can Never Justify Political Unrest or Rebellion

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, you will see Atharatan (some people giving precedence themselves through the worldly things) after me and affairs you’ll disapprove; they said, ‘What do you command us O Allah’s Messenger?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allah for your rights'”.

Al-Allaamah Zaid Bin Haadi Al-Madkhali, may Allah have mercy upon him, said: 

This authentic hadith is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet, peace and blessings of Allah be upon him, guided and directed the people to fulfil the rights of the rulers- obey and listen to them in that which is good, whether it is during a time in which one is enthusiastic (to listen and obey them in what is good) or feeling lackadaisical- perform Jihad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated to them to give him; rather they should fulfil his rights just as the Prophet commanded them, saying, “Fulfil their rights”.

Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated to the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he falls short in something related to their rights, it is not permissible for them to (deliberately) fall short in fulfilling his rights. Due to the great importance of rulership and the rulers, the Prophet commanded them to fulfil the obligation of As-sam’i wat-Ta’ah (to listen and obey the ruler in good), refrain from disobedience, supplicate to Allah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without. This hadith contains a miracle of the Prophet because he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs that the people of sound judgement will reject. When this era comes, it is obligated to them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated to them to fulfil and seek their rights from Allah – meaning: they supplicate to Allah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [13]

Believer’s Behaviour Towards Muslim Rulers:

https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

Strength and Security is Achieved Behind The Ruler

Abu Hurairah, may Allah be pleased with him] said, “The Prophet peace and blessings of Allah be upon him] said, ‘Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah [The Exalted] and justice, then he will have a reward. If he commands something else, then it will be against him’”. [Ṣaḥeeh Muslim 1841]

Regarding the Prophet’s, peace and blessings of Allah be upon him] statement, “The leader is a shield”, Imam An-Nawawi, may Allah have mercy upon him] said, ‘Meaning, he is like a shelter because he prevents the enemy from harming the Muslims, prevent the people from (harming) one another (i.e. establish justice), protects the Muslim nation and the people fear his authority (i.e. because he will establish justice against the oppressor). And the meaning of the Prophet’s [peace and blessings of Allaah be upon him] statement, ‘Behind whom they fight’, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the khaarijites and all the perpetrators of corruption and oppression’”. [14]

Al-Allaamah Saalih Al-Fawzaan, may Allah preserve him, said:

Allah, The Most High, says:

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]. [Al-Baqarah. 126]

Indeed, he (Ibrahim)- peace be upon him) gave priority to security (in his supplication) 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 the 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 for the Muslims, in the name of actualising beneficial affairs, rectification, removal of oppression and the likes. All of this is lies and false pretences because if the ruler ship slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be actualized will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason there has to be a rulership upon which the Muslims unite. And even if (such a ruler ship) has shortcomings and negligence, the (people) should exercise patience because there is prevention of that which is more severe and harmful through patience. Shaikh Al-Islam Ibn Taymiyyah, may Allah 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 more evil 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. https://video.link/w/tr4U?src=syt

Is Tyranny of the ruler a reason for rebellion?

https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Al-Allaamah Salih Al-Fawzaan, may Allah preserve him, was asked: What do you think about what is now called the Arab Spring?”

Answer: By Allaah, the spring has not brought us any remedy (or brought us any cure, restored anything good etc). It has not brought us any remedy except killing. It has not brought us any remedy except trial. The unbelievers call it this [i.e. Arab spring]. The Muslims do not call this spring, rather they call it trial and evils. It is true that it is a spring for the unbelievers because they harm Muslims by way of it and they are pleased with what harms Muslims. This pleases them and it is their spring. https://youtu.be/1zHFpGCXGCI 

The People of Bidah are the ones who initiate the wars

https://salafidawahmanchester.com/2016/02/02/reminder-ahlul-ahwaa-i-e-the-people-of-bidah-are-the-ones-who-start-the-wars/

Also read: Demonstrations In non-Muslim Countries- By Shaikh Abdullah Al-Bukhari (may Allah preserve him)

https://abukhadeejah.com/street-demonstrations-in-non-muslim-countries-india/

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [15]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [16]

[1] Dar Ta’aarud Al-Aql Wan-Naql: 9/17-18]

[2] An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Pages 9-10

[3] Majmoo Al-Fataawaa 8/520

[4] https://binbaz.org.sa/fatwas/6025/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%AD%D8%AA%D9%83%D8%A7%D8%B1 ]

[5] https://binothaimeen.net/content/11952. paraphrased]

[6] An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: 1/313

[7] : An Excerpt from ‘Saydul Khaatir’ page: 6]

[8] An Excerpt from Tafseer As-Sadi]

[9]: Al-Mukhalisiyaat 2352]

[10] Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097; 

[11] An Excerpt from:  البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased

[12] : Al-Fawaa’id: page. 97

[12.1] Tafsir Al-Qurtubi 18/301-303

[13] At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 142. slightly paraphrased]

[14] Sharh Saheeh Muslim Vol 12. page 193. Publisher: Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[15] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[16]: https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Tremendous Hadith About The Sirat and Other Affairs In The Hereafter

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

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

Some of the companions of Abdullah Ibn Al-Mubarak,  may Allāh have mercy upon him, saw him contemplating and asked: “Where have you reached (in your contemplation)?” He said: “The Sirat (i.e. the bridge)”. [1]

A Tremendous Hadith About The Sirat and Other affairs on The Day of Judgement

Narrated Abu Hurairah, may Allah be pleased with him: The people said, “O Messenger of Allah! Shall we see our Lord on the Day of Resurrection?” He replied, “Do you have any doubt in seeing the full moon on a clear (not cloudy) night?” They replied, “No, O Allah’s Apostle!” He said, “Do you have any doubt in seeing the sun when there are no clouds?” They replied in the negative. He said, “You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, ‘I am Your Lord.’ They will say, ‘We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, ‘I am your Lord.’ They will say, ‘You are our Lord.’ Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Messengers to cross it with my followers. Nobody except the Messengers will then be able to speak and they will be saying then, ‘O Allah! Save us. O Allah Save us.’ There will be hooks like the thorns of Sa’dan in Hell. Have you seen the thorns of Sa’dan?” The people said, “Yes.” He said, “These hooks will be like the thorns of Sa’dan but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell, till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations, one man will be left between Hell and Paradise and he will be the last man from the people of Hell to enter paradise. He will be facing Hell, and will say, ‘O Allah! Turn my face from the fire as its wind has dried me and its steam has burnt me.’ Allah will ask him, “Will you ask for anything more in case this favor is granted to you?’ He will say, “No by Your (Honor) Power!” And he will give to his Lord (Allah) what he will of the pledges and the covenants. Allah will then turn his face from the Fire. When he will face Paradise and will see its charm, he will remain quiet as long as Allah will. He then will say, ‘O my Lord! Let me go to the gate of Paradise.’ Allah will ask him, ‘Didn’t you give pledges and make covenants (to the effect) that you would not ask for anything more than what you requested at first?’ He will say, ‘O my Lord! Do not make me the most wretched, amongst Your creatures.’ Allah will say, ‘If this request is granted, will you then ask for anything else?’ He will say, ‘No! By Your Power! I shall not ask for anything else.’ Then he will give to his Lord what He will of the pledges and the covenants. Allah will then let him go to the gate of Paradise. On reaching them and seeing its life, charm, and pleasure, he will remain quiet as long as Allah wills and then will say, ‘O my Lord ! Let me enter Paradise.’ Allah will say, May Allah be merciful unto you, O son of Adam! How treacherous you are! Haven’t you made covenants and given pledges that you will not ask for anything more than what you have been given?’ He will say, ‘O my Lord! Do not make me the most wretched amongst Your creatures.’ So Allah will laugh and allow him to enter Paradise and will ask him to request as much as he likes. He will do so till all his desires have been fulfilled. Then Allah will say, ‘Request more of such and such things.’ Allah will remind him and when all his desires and wishes have been fulfilled, Allah will say “All this is granted to you and a similar amount besides.” Abu Said Al-Khudri, said to Abu Huraira, ‘Allah’s Messenger said, “Allah said, ‘That is for you and ten times more like it.’ “Abu Huraira said, “I do not remember from Allah’s Messenger except (his saying), ‘All this is granted to you and a similar amount besides.” Abu Sahd said, “I heard him saying, ‘That is for you and ten times more the like of it.” [2]

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. [Saheeh Muslim Number: 2720] [3]

[1] Miftah Dar As-Sa’adah 1/180

[2] No. 771 (Sahihalbukhari.com)

[3] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Essential Guidance Requested from Allah in the Pursuit of Truth on His Path

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa: [ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ- Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds] – Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers. Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him.

He was by himself after he killing someone [i.e. when he unintentionally killed one of Fir’awn’s people, whilst defending a man from Bani Israeel, thus, Fir’awn and his chiefs were determined to kill him]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task).  Allah says that Musa said: [رَبِّ ٱشۡرَحۡ لِى صَدۡرِى – O my Lord! My expand my heart]- Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

[وَيَسِّرۡ لِىٓ أَمۡرِى – And ease my task for me]- Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

[وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech]. Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

[وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Thus, he asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Harun (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]- Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah says in another verse: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is: [كَىۡ نُسَبِّحَكَ كَثِيرً۬ا – That we may glorify You much]; [وَنَذۡكُرَكَ كَثِيرًا – And remember You much]. Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

[إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا- Verily! You are of us Ever a Well-Seer] – Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him: [قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ -You are granted your request, O Musa (Moses)]- Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah says in another verse: [وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ- And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors].

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [1]

Imam Ibn Qayyim, may Allāh have mercy upon him, said:

A man asked Imam Ash-Shaafi’ee, may Allāh have mercy upon him, saying: “What would be better that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials (at first)?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad; then after they exercised patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who must live with people; the people have wants (or desires, wishes etc) and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Allah says: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum’ 60]

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 sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion.  Al-Hasan Al-Basri, may Allāh 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 that Allah mentions 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]

Imam As-Sadi said about this verse (Ar-Rum 60): [فَٱصۡبِرۡ – So be patient]- Meaning, upon that which you have been commanded and in calling them to the (path of) Allah; even if you see them turning away that should not turn you away from the call. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ – Indeed, the promise of Allah is true]- Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allāh) know that his deeds will not be in vain and will find a full reward for it (in the afterlife), then what he faces of hardship will become minor, and it will become much easy for him to bear every difficulty. [وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you]- Meaning, their Iman is weak and their certainty is little, so their forbearance becomes lacking as result and their patience is little. So, beware out of fear of being discouraged by these people because unless you are not careful about their affair, they will discourage you and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair, seek to be similar and to be in agreement with them. [3]

We ask Allāh:

اللَّهمَّ إنِّي أسألُكَ الثَّباتَ في الأمرِ والعزيمةَ على الرُّشدِ 

O Allah! I ask You for firmness in this matter and determination to adhere to the path of guidance. [4]

[1] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’. explanation of Verses 24-36 Surah Taha). Slightly paraphrased

[2] An Excerpt from ‘Al-Fawaa’id’ pages 293-300. slightly paraphrased

[3] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’.

[4] Declared Saheeh Li-Ghayrihee By Imaam Al-Albaanee in Takhreej Mishkaat Al-Masaabeeh 915

How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

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. [Saheeh Muslim Number: 2720] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

(2) https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

When does a woman stop menstruation permanently?

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Scholars of Islam, Worship - 'Ibaadah'.

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

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

There is no specific age limit at which a woman stops menstruating, rather if after sixty or seventy years she sees the well-known blood from the womb, it would be considered menstruation. The stage – at which a woman no longer menstruates – mentioned in Allah’s statement- [ وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ – And those of your women as have passed the age of monthly courses] is not about a specific age because if it were a specific age, then Allah and His Messenger would have clarified it; but rather it is when a woman herself stops menstruating. If her menstrual blood ceases and does not return (permanently), she is considered to be one who has reached the stage at which a woman no longer menstruates, even if she is 40 years old; but if she waits for a time period and the blood returns, it becomes a fact that she did not reach that stage”. (1)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen, may Allah have mercy upon him, was asked: “If a woman reaches the age at which she stops menstruating, her periods begin to come at prolonged intervals, after three months or more, and it occurs for six days; is this considered part of her menstrual circle and does she make up the prayers when he is cleanse of (menstruation)?

Answer: Women are different. Some of them them stop menstruation at an early age, and some of them their menstruation carries on until after sixty or seventy years. However, whenever a woman sees menstrual blood, she is considered a menstruating woman regardless of her the circumstances because Allah says:

واللآئي يئسن من المحيض

“And those of your women as have passed the age of monthly courses”.

Therefore, Allah did not specify a specific age because the stage at which a woman stops menstruating varies among women. In conclusion, menstrual blood, as Allah [The Exalted] described, is أذى – a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses, thus when this blood appears, it becomes obligated to her to do what it necessitates (i.e. stop praying and refrain from sexual intercourse). (2)

[1] Majmoo Al-Fataawaa 19/240

[2] Fataawaa Noor Alad Darb. Cassette Number 350

The Encounter of Two Renowned Grammarians – Ibn Taymiyyah and Abu Hayyan.

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Scholars of Islam.

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

وقد بَحَثَ بَحْثًا فَائِضًا فِي الفَرْقِ بَينَ المَدْحِ والحَمْدِ، كَتَبَ كِتَابَةً فَائِقَةً فِي ذلك، وقال : كَانَ شَيْخُنَا إِذَا بَحَثَ فِي مِثْلِ هَذَا أَتَى بِالعَجَبِ العُجَابِ.
ولكنه كما قيل
تَأَلَّقَ البَرْقُ نَجْدِيًّا فَقُلْتُ لَهُ
إِلَيكَ عَنِّي فَإِنِّي عَنْكَ مَشْغُولُ

يعني أنه أي شيخ الإسلام ابن تيمية رحمه الله – مُنْشَغل بما هُوَ أعم من التحقيق في اللغة العربية، وإلا فهو أعني شيخ الإسلام رحمه الله – آية في اللغة العربية، فإنه لما قَدِمَ مصر واجْتَمَعَ بأبي حَيَّانَ المصري الشهير صاحب (البحر المحيط) في التفسير، وكان أبو حَيَّان يثني على شيخ الإسلام ثناء عاطرًا وَيَمْدَحُهُ
بقصَائِدَ عِصَامِيَّة ومن جملة ما يقول فيه:

قَامَ ابْنُ تَيْمِيةَ فِي نَصْرِ شِرْعَتِنَا مَقَامَ سَيِّدِ تَيْمِ إِذْ عَصَتْ مُضَرُ

يعني أبا بكر – رضي الله عنه – يومَ الرِّدَّةِ.

فلما قَدِمَ شيخ الإسلام مِصرَ اجْتَمَعَ بِأَبِي حَيَّانَ وتَنَاظَرَ مَعَهُ فِي مَسْأَلَةٍ نَحْوية،
واحتج عليه أبو حيان بقول سيبويه في كتابه
قال: إن سيبويه قال كذا وكذا، فَكَيْفَ تُخَالِفُهُ؟
فقال له شيخ الإسلام ابن تيمية: وهل سِيبَوَيْهِ نَبِيُّ النَّحْو حَتَّى يُحِبَ عَلَيْنَا
اتباعه ؟!
ثم قال: لقد غَلط في الكِتَابِ في أَكْثَرَ مِنْ ثَمَانِينَ مَوْضِعًا لَا تَعْلَمُهَا أَنت
ولا هو، بعد ذلك أَخَذَ أبو حَيَّان عليه وهَجَاهُ، وَأَنْشَأَ قَصِيدَةً يَهْجُو فيها شيخ
الإسلام ابن تيمية ، نسأل الله العَافِيةَ، عفا الله عنَّا وعَنْهُمْ جَمِيعًا

While speaking about Imam Ibn Al-Qayyim’s, may Allāh have mercy upon him, book “Bada’i Al-Fawa’id”, Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said: Indeed, he conducted an extensive research on the difference between [المَدْحِ] and [الحَمْدِ], and wrote an exceptional written work on the subject. He (Ibn Al-Qayyim) said: “When our Shaikh (i.e Shaikh Al-Islam Ibn Taymiyyah) used to research on the likes of this (topic), he presented (some) of the most amazing of things. However, as it is said: ‘The lightning shone brightly in Najd, and I said to it, ‘Depart from me, for I am preoccupied (with other matters)’”. That is, Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, was engaged in matters that extend beyond the mere investigation of the Arabic language, but apart from that he was an Ayah (a sign) in the Arabic language. When he arrived in Egypt, he met with Abu Hayyan Al-Misri, may Allāh have mercy upon him, the well-known author of “Al-Bahr Al-Muhit” in Tafsir.  Abu Hayyan used to praise Shaikh Al-Islam with heartfelt (or excellent) commendations and praising him in lines of poetry. From what he said was: “”Ibn Taymiyyah stood in defense of our (Islamic) Shariah in a manner akin to that of Sayyid of Taym, when Mudar rebelled”. (Sayyid Taym) meaning Abu Bakr, may Allah be pleased with him, during the Apostasy Wars.

So, when Shaikh Al-Islam Islam arrived in Egypt, he convened with Abu Hayyan and engaged in a debate (or mutual discussion) with him regarding a grammatical issue. Abu Hayyan cited the words of Sibawayh from his book as evidence, stating, “Sibawayh said so and so; how can you contradict him?” Shaikh al-Islam Ibn Taymiyyah said to him, “Is Sibawayh a  prophet of grammar, thus it is obligated to us to follow him?” He (Shaikh Al-Islam) further said, “He (Sibawayh) has made errors in the book in more than eighty instances, which neither you nor he are aware of”. After this, Abu Hayyan censured and disparaged him (in this affair) – composed a poem in which he disparaged Shaikh al-Islam Ibn Taymiyyah. We ask Allah for wellbeing, and may Allah pardon us and all of them. [Paraphrased]

Sharh Hilya Talib Al-Ilm pages 175-176