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Some Weird Political Allies of The Ikhwanis

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Shi'a, Sin.

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

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said:

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, mentioned in his tremendous book Minhaj As-Sunnah 1/13: And from the foolish behaviour of the (Rafidah) is that they make a similitude of one they are angry with, for example they choose a female sheep that is reddish in colour because Aa’isha, may Allah be pleased with her, was named Al-Humayraa’u –very white complexion with slight redness. (I) So, they regard this female sheep to be Aa’isha and punish it by pulling its hair and other than that. And they consider this to be punishment for Aa’isha, may Allah be pleased with her.

Some of them named two donkeys amongst the millstone donkeys- one Abu Bakr and the other Umar; then they would punish these two donkeys and consider it to be punishment for Abu Bakr and Umar, may Allah be pleased with them.

Sometimes they wrote the names of Abu Bakr and Umar, may Allah be pleased with them] under their feet, so one of the Muslim rulers began to beat the feet of those who did so, whilst saying, “Rather, I am beating Abu Bakr and Umar”, and he did not stop beating their feet until it became paralyzed.

Amongst them is one who names his dogs AbuBakr and Umar, and then curses them. And amongst them is the one that when his dog is named Bakeer, he beats the (person) who gave it that name and says, “You name my dog with the name of the inhabitants of the fire!”

And amongst them are those who extol Abu LuLu’a Al-Majoosee Al-Kafir [The fire worshipper], who was a slave of Mugheerah Bin Shubah, may Allah be pleased with him, and he killed Umar Ibn Al-Khattab, may Allah be pleased with him. They extol Abu LuLu’ah for killing Umar, (even though Abu Lulu’ah) was a disbeliever and fire worshipper.

Footnote: (I) Al-Humayraa’u: The Prophet. peace and blessings of Allah be upon him, referred to Aa’isha, may Allah be pleased with her, as Al-Humayraa’u and this is found in a hadith narrated by Abu Salamah, may Allah be pleased with him, and reported by Imam An-Nasaa’ee, may Allah have mercy upon him, in Sunan Al-Kubraa Hadith Number:8951. Imam Al-Albaanee, may Allah have mercy upon him, said that this Hadeeth is authentic and all its narrators are Thiqaat (trustworthy) [Silsilah Al-Hadeeth As-Saheehah. Hadith Number 3277]

Hafidh Ibn Hajr says that this hadith is Saheeh. See Fathul Baaree under chapter: ‘Al-Hiraab Wad-Darq Yaumul Eed’. He also says that the other narrations containing this word ‘Al-Humaraa’u’ are weak, but only this one reported by An-Nasaa-ee on the authority of Abee Salamah is authentic.

An Excerpt from Ilhaadul Khumeini Fee Ardil Haramayn. Pages 41-45

An Illustration of the Detriments of Knowledge Outside the Boundaries Established by Allah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Fitnah, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Refutations, Shirk, Sin.

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

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

The greatest evils of knowledge and its inconsistencies occur as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the One who created those causes, and acquaintance with the paths without its sound goals. The deficiency in this type of acquaintance is numerous and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer. And with regards to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences – which none knows besides them – and the secrets which Allāh has placed in nature, so it gives them higher status over others and thus they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose, and the goal, and thus occurs great deviation, deficiency in knowledge and intellect.

If they knew and affirmed belief in the true Creator and the One Who Controls all the affairs of the Universe- the One who attached the means and causes to His Qadaa Wal Qadr [Footnote a], know that the means and causes are an abode of His Perfect Wisdom – for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and big affairs an amazing orderly system and a firm association; gave everything that is sought after and the goals a means or cause, and a path that will lead to it, and due to this results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed- and then they bound these means, paths and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected and they would have acquired of certainty that which cannot be acquired by those who have not reached their level; but they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know and became haughty by way of them, so the statement of Allāh [The Most High] apply to them: [فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون – Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. Aayah 83]

Allāh said:

وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived; therefore we ask Allāh to blessed us with sound knowledge that is supported by sound intellect, divine text and sound natural disposition – the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to its (sound) fundamental principles, and its means, causes, effects and outcomes are ascribed to the One Who originated and created them. It is the knowledge whose possessor does not disassociate the creation from its Creator- neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets and the amazing orderly systems in the creation from the One Who Created and Perfected them, organised them in perfect order and brought them into existence prior to their non-existence. This is the knowledge that bears the fruits of certainty and through which tranquillity is obtained, and through which happiness and success is attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to the religious and worldly affairs. [1]

Indeed, every science can be exploited if not overseen by fair-minded people. The choices made by misinformed eugenicists in the past led to increased oppression and crimes against the weak and vulnerable in society. Among them were individuals who attempted to initiate a genetically superior class and promoted the idea of only allowing flawless individuals to reproduce, thus marginalising anyone with even minor disabilities. It is clear that one reason for this view was either their ignorance of the balanced approach explained in the final revelation or their unawareness that human traits are not just inherited but can also be shaped by life circumstances, experiences, and social injustices. In this regard we ask: How should we respond to someone who steals food out of hunger when the State has not provided for them? Should we solely judge their action, which is in principle seen as wrong and illegal, as merely a desire to steal, or we solely investigate their family history to see if their parents, grandparents, or siblings have also committed theft in the past and then say that this is a specific deficient trait of theirs? In this regard, we can easily enter into false analogy, as Allah, The Most High, said that the brothers of Prophet Yusuf, peace be upon him, said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Yusuf. 77]

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

Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; but rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [1.2]

Or should we first examine the circumstances that led to this behaviour before making a judgement, especially if there are other signs indicating why this person stole? We’ll suffice with this one example because this article does not aim to present the researches of sociologists or their different opinions on human behaviour in different situations.

Furthermore, there is no doubt that when we evaluate the different perspectives of social scientists, we’ll find that some agree with the infallible principles of the final revelation or contradict it, or their arguments may contain both what agrees or disagrees with the divine revelation. In all cases, the Muslim returns to the upright scholars of Ijtihad for Fatwa after explaining the specific social circumstances in a society. This is because there is no doubt that seal of the Prophets, peace and blessings of Allah be upon him, received an infallible revelation from Allah, the Creator of all existence, who knows what is needed to balance human life. While we may attempt to understand circumstances and find solutions, it is clear that without returning to revelation alongside our experiences, we’ll be exposed to many pitfalls. Therefore, this article does not focus on presenting or analysing social scientists’ views or prioritising some over others; instead, it mentions briefly some of the reasons behind the flawed judgements of the Eugenists.

As for the balance regarding human or character traits in general, Imam Ibn Al-Qayyim, may Allah have mercy upon him. He said:

Akhlaq [character traits] is bounded by limits. Transgression takes place when these limits are exceeded, while deficiency and humiliation arise when one falls short.

The commendable aspects of anger lie within its boundaries of bravery and a distaste for despicable and inadequate behaviour. These boundaries represent the pinnacle of anger’s expression. However, when one surpasses these limits, they cross into transgression and oppression. Conversely, if their anger is lacking, they will exhibit cowardice and fail to abhor despicable behaviour. The scope of eagerness lies in acquiring what is necessary for one’s worldly pursuits and employing suitable means to attain them. Insufficient eagerness leads to humiliation and wastage of valuable time or opportunities while exceeding its limits breeds intense greed and unworthy desires. The boundaries of envy lie within the realm of praiseworthy competition, where individuals strive for perfection and aim to surpass another competitor. However, once these limits are exceeded, envy transforms into jealousy characterised by animosity and oppression. In such instances, the envious person desires the deprivation of blessings for the one envied and is eager to cause harm. Conversely, if one lacks (what is required of jealousy), it leads to a diminished sense of worth and a weakened drive to achieve. The Prophet [peace and blessings of Allah be upon him] said, “There should be no envy except in two (people); a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he judges by way of it and teaches it to the others”. This form of envy (requires commendable) competition among individuals, and the Haasid (the one who is envious of their competitor) strives to resemble the person they envy, without (harbouring) the detestable envy (which makes one) wish that the blessings bestowed upon the envied individual should cease.

The boundaries of desires provide a means of relaxation for the heart and intellect after exerting oneself in acts of obedience and striving to accomplish virtuous deeds. However, when one exceeds these limits, it gives rise to intense and barely controllable emotions, as well as lewdness, ultimately causing the person to descend to the level of animals. On the other hand, lacking desire and not utilising it as a means to pursue perfection and virtue leads to weakness, impotence, and humiliation. The boundaries of relaxation lie in its ability to replenish one’s energy and enhance their mental capacity, thereby enabling one to carry out acts of obedience and accomplish virtuous deeds. This safeguards against the detrimental effects of exertion and exhaustion. However, when an individual exceeds these limits, it leads to a lack of enthusiasm, laziness, wastage of time and opportunities, and many beneficial endevours are missed. Conversely, insufficient relaxation hampers one’s strength and may even result in debilitation.

The boundaries of generosity are marked by two extremes, where surpassing these limits results in extravagance and wastefulness. Conversely, a deficiency in generosity leads to avarice and a reluctance to give freely. The boundaries of courage lie in the fact that exceeding them results in recklessness while lacking courage leads to cowardice and weakness. Its limit is to act when necessary and abstain when it is not. Jealousy has its limitations, as crossing them leads to false accusations and (unjustified) evil suspicions against blameless individuals. Conversely, the absence of jealousy leads to heedlessness and a lack of regard for one’s honour. When humility is exceeded, it gives way to indignity and humiliation, whereas the absence of humility gives rise to pride and boasting. There are limits to honour, and if someone exceeds those limits, it will inevitably result in pride. On the other hand, when someone lacks honour, it leads to humiliation and a loss of dignity.

Justice provides a precise balance to these affairs and requires that a person follow the path set by Islamic legislation – the path is free from both exaggeration and negligence. The foundation of all beneficial matters, whether in this worldly life or the hereafter, rests upon this; rather, physical well-being can only be achieved by adhering to it, for any disruption in the proper balance of the human body’s elements – whether due to excessive indulgence or negligence – leads to a deterioration in its health and strength, proportionate to the extent of this (imbalance). Similarly, engaging in natural activities such as sleep, staying up late at night, eating, drinking, sexual intercourse, movement, recreation, seclusion, and socialising, in a moderate manner – without excess or deficiency – is considered to be upright, appropriate, and balanced; however, when an individual veer towards either extreme, it is deemed to be a deficiency and will yield deficient outcomes. One of the noblest and most beneficial sciences is the knowledge of the boundaries (within which affairs are confined), particularly the divine limits – the commands and prohibitions (outlined in the Qur’an and Sunnah). Those who possess more understanding of these divine limits are the most learned individuals, so they neither include anything outside of these limits nor exclude anything that falls within them. Allah, The Most High, said:

ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. [at-Tawbah. Ayah 97]

Thus, the individuals who remain within the confines of the moral values and actions outlined in the Islamic legislation, both in their understanding and implementation, are the most just, balanced, and upright. [2] [end of quote]

Therefore, let’s contemplate the verse:

ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. [at-Tawbah. Ayah 97]

Thus, ignorance can both afflict the affluent and the common people in society depending on their acquaintance with the limits imposed by all Wise Creator in creed, worship, mutual dealings, social justice, social welfare and upbringing.

It is important to clarify that this article does not aim to completely disregard research on social behaviour or other scientific topics, rather, it makes it clear – as will follow – that whatever is beneficial and those not contradict the revelation is identified and dealt with by the upright scholars of penetrating insight after thorough investigation. In this regard, Imam As-Sadi, may Allah have mercy on him, said:

Whatever is beneficial from these fields for both religious and worldly matters, for communities and individuals, falls under the umbrella of the religion. The religion has clearly pointed out and directed people towards these beneficial affairs and every useful thing until the Day of Judgement; and a clarification that if modern professions are not aligned with the principles and values of religion, their negative impact will outweigh their positive contributions. Nonetheless, this principle necessitates two important considerations:

First, it is essential to know the teachings of the Qur’an and the Sunnah, both in general and in detail.

Second, one must be aware of the existing affairs and recognised realities that are acknowledged by fair-minded individuals.

By being well-informed about these two aspects, it becomes evident that Islamic disciplines, functions, and specific subject matters do not exclude anything that promotes goodness and righteousness. The person who thoroughly understands this uses these two elements as evidence and understands that a lack of either one or both can lead to deficiencies. By grasping the overarching fundamental principles related to the topic, they can connect specific issues back to these fundamental principles. However, if someone speaks on these specific issues without first understanding the general fundamental principles, serious mistakes will be made, leading to confusion only for the ignorant or the stubborn opponents. [3]

He also said:

Allāh said:

كتاب أنزلناه إليك مبارك ليدبروا آياته وليتذكر أولو األلباب

(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember]. [Saad. 29]

Indeed, Allāh has commanded a person to employ sound reasoning and deep contemplation to reflect on the signs He has created, as well as on His revealed proofs, verses, lessons, and revelations. This reflection enables the person, through their sound intellect, to comprehend the benefits and signs present in creation. Subsequently, they can understand, utilise, and derive benefits from these insights according to their circumstances. Allāh has made it clear that these signs are meant for those who believe, those who understand, and those who possess unwavering faith. The believers, endowed with sound intellect and certainty, contemplate Allāh’s signs, gaining benefits that elevate their status in both this life and the Hereafter. Allāh said:

وما تغني اآليات والنذر عن قوم ال يؤمنون

But neither Ayat (proofs, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not. [Hud. 101]

The one who does not benefit from Allah’s signs fall into one of two categories: they are either individuals steeped in profound ignorance and misguidance, lacking the gift of sound intellect and comprehension, or they are proud and obstinate individuals who, misled by their own reasoning and intelligence, have arrogantly chosen to disregard the signs of Allah.

Allāh stated about the believers:

وأمرهم شورى بينهم

And who (conduct) their aairs by mutual consultation. [Al-Shura 38]

This aair, which Allāh commanded His Prophet to address, and which He described as a characteristic of the believers, encompasses all aspects of both religious and worldly affairs that pertain to them and others. Therefore, this suggests that issues with evident means of well-being and benefit should be highlighted for action, while those with clear harmful consequences should be avoided. In cases of uncertainty, they seek assistance through consultation, thoughtful consideration, and dialogue until clarity is achieved regarding the appropriate course of action and the potential benefits or harms are revealed.

No sensible person would harbour doubt that this great fundamental, which Allāh has commanded and praised—namely, the establishment of consultation—is the path for the rectification of all matters. This principle applies not only to the sciences and responsibilities outlined in Islamic law but also to various aspects of worldly knowledge, as well as to the aairs of both individuals and groups. The advantages of thorough and eective consultation are countless, and it is widely recognised that numerous issues rely on it, as well as every matter regarding which consultation is established by those who possess expertise and ability in it. Allah said:

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَٰكِبُونَ

And certainly, you (O Muhammad ) call them to a Straight Path (true religion Islamic Monotheism). And verily, those who believe not in the Hereafter are indeed deviating far astray from the Path (true religion Islamic Monotheism). [Al-Muminoon 73-74]

The upright path advocated by the Messenger Muhammad and the mighty Qur’an is one of (perfect) integrity and harmony, ensuring perseverance in faith, morals, and actions that promote well-being in both religious and worldly matters, for individuals and the Muslim Ummah as a whole. This path serves as a protector of the sciences and responsibilities outlined in Islamic law, as well as worldly disciplines, since true righteousness can only be attained through it. Relying solely on material things will yield nothing, and its harm would be greater than its good outcomes, which is why Allah stated:

وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَٰكِبُونَ

And verily, those who believe not in the Hereafter are indeed deviating far astray from the Path (true religion Islamic Monotheism). [Al-Muminun 73]

Read the article by Shaikh Abu Iyaad, may Allah preserve him.

Understanding the Two Definitions of ‘Science’ in Operation

http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

 Footnote a: https://www.youtube.com/watch?v=hKgIjOKSNQQ

 

[1] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. pages 37-40]

[1.2]  I’laam Al-Muwaqqi’een 1/198. paraphrased:

قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]

أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[2] An Excerpt from ‘Al-Fawaa’id page 207- 209. Slightly paraphrased

[3] Al-Dalaa’il Al-Qur’aniyyah Fee Anna Al-Uloom Wal A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fee Ad-Deen Al-Islamiy pages 1-2 [The Qur’an evidences demonstrates that modern beneficial sciences and activities are incorporated into the Islamic religion]

Different Types of Punishments

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Quote:

O people! Allāh, The Blessed and Exalted, obligated every Makhluq (Jinn and human) to obey Him and His Messenger in every era and place, and forbade us from disobeying Him and His Messenger. Allāh, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَوَلَّوۡاْ عَنۡهُ وَأَنتُمۡ تَسۡمَعُونَ

O you who believe! Obey Allah and His Messenger, and turn not away from him (i.e. Messenger Muhammad) while you are hearing.

Allāh, The Most High, said:

قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): “Obey Allah and the Messenger (Muhammad).” But if they turn away, then Allah does not like the disbelievers.

Allāh, The Most High, said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” [An-Nur 63]

In these noble verses, Allāh, The Most High, commanded (us) to obey Him and His Messenger, and He made obedience to Him and His Messenger a means to happiness in this life and the next. He forbade (us) from disobeying Him and His Messenger, and He made disobedience to Him and His Messenger a cause of punishment in this worldly life- a punishment that cannot be perceived. Because of this, Allah ended these two verses by mentioning Fitnah, the severity of His Punishment and the painful torment against the one who disobeys Him and His Messenger. Imam Ahmad, may Allah have mercy upon him, said about this verse: “Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he (i.e. the person) rejects some of his (i.e. the Prophet’s) saying, something of deviation may enter into his heart, thus, he is destroyed. [Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97]

Full Article Below

Allahs_Different_Types_of_Punishment_By_Shaikh_Abdullah-Adh-Dhufayri

 

How many times should we repeat Kitab at-Tawhid?

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, 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, Worship - 'Ibaadah'.

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

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

The call [i.e. subject matter] in this book is the greatest goal- the essence of the divine messages, the means to attaining honour for the one who holds fast to it, knows and calls to it. It is elevation for the one whom Allah wants to elevate and they are of varying levels in the sight of Allah. Due to this, we advise that this book be understood properly and repeated. One should not think that he has studied and finished it, rather it should be repeated twice, thrice or four times– repeating it again whenever he completes it.

This is because he will not be able to understand it properly and acquire a clear and firm [understanding], except by repeating it many times. He will find knowledge he did not know previously every time he repeats it. This requires that you exercise patience- having a good suspicion of Allah, asking Allah to grant you Tawfeeq [i.e. the ability to learn and act]; to be steadfastness upon this lofty and great matter, and that you do not turn your attention to other than it; rather the scholars give precedence and embark upon the call to this great matter, which is Tawhid – the right of Allah upon His slaves. [Paraphrased]

Fat’hul Masjid Sharh Kitab Tawhid Vol 1 Introduction

Two matters related to “loving for Allah’s Sake” – By Al-Allamah Zayd and Imam Al-Albani

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Brotherhood, Da'wah - Calling To Islam, Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

Anas Bin Malik, may Allah be pleased with him, said, “A man went past the Prophet, peace and blessings of Allah be upon him, whilst there were people with him; then man who was with the Prophet said, ‘Indeed, I love this one [i.e. the one who went past] for the sake of Allah’. The Prophet said, ‘Have you made that known to him?’ He said, ‘No’. The Prophet said, ‘Get up and make that known to him’. He went to him and made that known’, so he said, ‘May the one for whose sake you love me also love you’. Then he returned to the Prophet and informed him regarding what the man said, the Prophet said, ‘You will be with the one you love and will receive what you hope for [i.e. reward]’”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

In this this hadith, there is a that the Prophet, peace and blessings of Allah be upon him, used to sit with his companions to speak to them and make known to them what they were in need of.

In this hadith, it is obligated to the believers to love one another and establish what is necessary to establish this love. The love legislated in the Shariah is an act of worship of the heart, and there are deeds that would necessitate its existence, such as being good to the person you love, visiting the sick, following the Janazah, giving sincere advice, enjoining good and forbidding evil, and helping him in that which is good. All these deeds and others are from that which necessitates the presence of that love that is legislated in the Shariah, whose meaning is that a believing man loves another believing brother for the sake of Allah, because he is steadfast upon Allah’s Shariah.

In this hadith, it is legislated to inform someone you love for the sake of Allah about it, saying: “Indeed, I love you for the sake of Allah”, so that a bond is created between you and him, and he knows that he has brothers in Iman who love him and wish good for him just as they love good for themselves.

In this hadith, (there is proof to established the fact that) reward is given based on the deed, because whoever loves another person for the sake of Allah, Allah will also love him. And whoever Allah loves, Allah will honour him due to being pleased with him and enter him into Jannah- a Jannah whose width is that of the heavens and the earth.

In this hadith, there is evidence to show that those who love one another for the sake of Allah- truthful about it and visiting one another- have a lofty status in the sight of Allah, just as it has been established in a sound hadith reported by Imam Muslim from Abu Hurairah who said, “The Messenger of Allah said that Allah said, ‘Indeed Allah will say on the day of Judgement, ‘Where are those who loved one another for my sake; I will provide them with a shade on this day in which there will be no shade except my shade [a] [i.e. Allah will provide them with a shade from His Throne]. [at-Taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah 1/139-140]

Questioner asked Imam Al-Albani: Is it obligated to a person who loves another person to say to him, “I love you for the sake of Allah?”

Imam Al-Albani replied: Yes, but love for the sake of Allah has a high value and those who give [what it necessitates] are very few!! Do you know its value? Is there anyone who knows its value? Whoever knows, then let him give us an answer?

A person in the gathering replied to the Shaikh: The Messenger said: There are seven people whom Allah will shade with His shade [i.e. the shade of Allah’s Throne] …and amongst them are two men who love each other for the sake of Allah – they meet each other and depart on that basis.

The Imam replied: This statement is sound within [its context], but it is not an answer to the question. It is a close definition of ‘love for the sake of Allah’ but not a comprehensive definition. I do not mean the reward in the Aakhirah, [rather] my question is, ‘’What is the valuable thing that must be given by a person who loves another person for the sake of Allaah? The intent behind my question is what is the deed that would show -as a proof- that love for the sake of Allaah [exist] between two people who [claim] love for each other for the sake of Allaah; because it maybe be that two people love each other, but their love is based on [admiration of each other’s characteristics or traits]. Therefore, what is the proof of real love [for the sake of Allaah]?’’

A second person replied to the Shaikh: ‘’To love for a person what you love for yourself.’’ The Imam said, ‘’This is one of the qualities of loving for the sake of Allah.’’

A third person said to the Shaikh: The answer might be found in the hadeeth: There are three things that when found in a person, he will taste the sweetness of Iman ….and one of those things is that one loves a person for nothing else other than for the sake of Allah. The Imam said: This is not the answer, rather this is [one of the] effects of loving for the sake of Allah – the sweetness found in one’s heart.

A fourth person said to the Shaikh: Allah, The Most High,  said:

وَٱلۡعَصۡرِ

 إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ

 إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe [in Islamic Monotheism] and do righteous good deeds and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allaah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allah’s Cause].

The Shaikh replied: Well done! This is the answer. If I really love you for the sake of Allah, I will give you advice and likewise you’ll do the same for me. This act of giving advice is very rare amongst those who claim that they love each other for the sake of Allah. It may be that there is some sincerity in their love, but it is not complete. Therefore, every one of us should safeguard the other, and -in this case- the valuable thing to be given due to loving one another for the sake of Allah is that everyone sincerely advises one another, by enjoining good and forbidding evil – always and forever. [1] And it has been reported that it was from the practice of the Sahabah-amongst themselves- that when parting company from each other after meeting, one of them would recite Surah Asr to the other [2]. [الحاوي من فتاوي الألباني – page 165]

Ref 1: Read more here: http://www.abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/

Ref 2:

English here: When two men among the Sahaabah of the Prophet, peace and blessings of Allah be upon him, met, they would not depart until one of them recited to the other: “By al‑‘Asr (the time). Verily, man is in loss”[Surah al-‘Asr], and thereafter, one would give salaam to the other. Imam Al-Albani said in As-Saheehah Number 2648, page 308: The chain of this narration is authentic.

English text here: Then on page 309, the Imam said: Finally, we take and benefit from this that the Sahabah used hold onto this practice- the recitation of Surah Al-Asr [i.e. when two of them were about to depart from each other after meeting], because we believe that they are far removed from innovating an act of worship into the religion through which a person seeks to get close to Allaah, so they must have adhered to this practice due to what they were acquainted with from the Prophet, peace and blessings of Allah be upon him, – either based on a statement of his, action or tacit approval. [Excerpt: paraphrased]

[a] see Shaikh Rabee’s risaalah tiltled: القول الواضح المبين في المراد بظل الله الذي وعد به المؤمنين العاملين ]

Two Timeless Traits That Have Always Defined Ideal Role Models

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

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

Two Timeless Traits That Have Always Defined Ideal Role Models—No Matter the Era and Competition For Global Influence

Allah, The Mighty and Majestic, said:

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ

Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]

Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him: [إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا – Verily, I am going to make you a leader (Prophet) of humankind]. [Al-Baqarah. 124]

It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Therefore, if an individual claims that their chosen leader is an Imam (a virtuous guide), it is important to recognise that no Imam surpasses Prophet Ibrahim (following Prophet Muhammad). Allah has made declarations regarding Prophet Ibrahim:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]

When an individual relies this as evidence to assert that the person they follow is an Imam, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of Imam. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of Imam as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as Imam, assessed against the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)

Prophet Saul, peace be upon him

Allah, The Exalted, stated about the Children of Israel:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]

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

He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he has deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner; but if he lacked one of the two, he would not be able to do his job properly. If he was physically strong but lacked deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]

The Goal Behind Leadership

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allah and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allah, and [that] the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant of Allah who calls to the path of Allah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allah, single out Allah in worship and follow the Messenger]. And due to this, [when] Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:

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]

Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can encompass (in their knowledge) except Allah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [3] [end of quote]

In light of this matter, the Messenger, peace and blessings of Allah be upon him, has left us with clear guidance on how to deal with rulers. Just as we are not infallible, rulers too will err. Therefore, as our relationships with one another across various walks of life are determined by divine revelation, so too is our relationship with those in authority guided by divine revelation. Please read further below:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Furthermore, we are bound by a covenant to uphold while coexisting with non-Muslim governments, and we do not follow the path of the khawarij in our interactions with non-Muslims, nor do we act in a treacherous manner. This is neither a passive view nor a compromise, as the radicals attempt to portray, rather, it is rooted in Islamic law because Islam is perfect way of life that establishes justice and well being for all. Read below by Shaikh Abu Iyaad, may Allah preserve him.

https://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

https://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

 

[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1 By Shaikh Abdur Razaaq Al-Badr, may Allah preserve him.

[2] Tafsir As-Sadi

[3] An Excerpt from Ar-Ruh. 487-489

Within a month – in a Time Period of Impunity – a Close Companion Spoke to Us About the Mentalities and Shared Six Admonitions

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Death, Featured, Fitnah, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Muttarrif Bin Abdillah, may Allah have mercy upon him, used to say:

“People’s intellects are in accordance with (circumstances) of their era”.

[Siyar A’lam An-Nubulaa 4/188]

 

First Reminder:Allah Never Commits Injustice!

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

Surely! Allah does not do injustice, even as much as an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Himself a great reward. [An-Nisaa 40]

Allah, The Most High, informs us of the perfection of His justice and grace, as well as being far removed from everything that is in opposition to this, whether it is minor or major injustice. He says:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ

Surely! Allah does not do injustice, even as much as an atom (or a small ant).

Meaning, He neither diminishes the good deeds of His servant nor increases their sins, as He said (in Surah Az-Zalzalah):

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه

So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.

“But if there is a good deed done, He doubles it”.

Meaning, multiplied up to tenfold or even more, depending on the deed, its benefit, the situation of the doer, their level of sincerity, love for Allah, and the perfection of the deed.

“And (He – Allah) gives from Himself a great reward”.

Meaning, not only the reward for the deed itself but also guidance towards other good actions and the provision of abundant blessings and goodness. [1]

 

Second Reminder: Anyone who gives up something for Allah’s sake will be given something better in its place!

This matter is found in many places in the Qur’an. Allah mentioned it in relation to the first immigrants who left their homes, wealth, and loved ones behind for the sake of Allah, thus, Allah substituted that for them with increased provision, honour, and authority in the worldly life.

When Ibrahim, peace be upon him, disassociated himself from his people, his father, and that which they worshipped other than Allah [i.e. departed after his father threatened to stone him for rejecting the idols], Allah bestowed on him Ishaq, Yaqub, and righteous offspring. When Sulayman, peace be upon him, was diverted from remembering Allah by his horses, he got rid of them, thus, Allah substituted them.

فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِى بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍ۬ وَغَوَّاصٍ۬

So, We subjected to him the wind; it blew gently by his order whithersoever he willed. And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver. [Sa’d. 36-37]

When the people of the cave [i.e. the young men mentioned in Surah Al-kahf] separated themselves from their people and what they worshipped other than Allah, Allah bestowed His Mercy on them, facilitated means of success and tranquillity for them, and made them a guide for the misguided.

And (regarding) Maryam, peace be upon her, Allah said:

وَٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَـٰهَا وَٱبۡنَهَآ ءَايَةً۬ لِّلۡعَـٰلَمِينَ

And she who guarded her chastity (virgin Maryam), We breathed into (the sleeves of) her (shirt or garment) (through our Ruh Jibraa-eel), and We made her and her son (Eesa) a sign for the Aalameen (mankind and jinn)]. [Al-Anbiya. Ayah 91]

Whoever gives up what their Nafs call them to – the vain desires, Allah will replace it for them with His love, repentance to Him, and what is better from that which is gathered for them of the pleasures of this life. (2)

 

Third Reminder: Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful!

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahman (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud [i.e. those who knew the truthfulness of Muhammad’s, peace and blessings of Allah be upon him, Messengership, but turned away from it wilfully]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulayman.  [Al-Baqarah. 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’an), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to Shaytan. (3)

 

Fourth Reminder: Sin Breed Other Similar Sins!

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one”. The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits.

If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (4)

 

Fifth Reminder: None Can Guide You Except Allah!

“Whoever Allah misguides, then none can guide him”.

This occurs based on Allah’s Perfect Wisdom and Just Decree, as recompense for one’s wickedness (a); due to a hidden plot in one’s heart (b); due one turning away from guidance and behaving as if he does not know Allah’s guidance (c); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and not pondering upon it, and that which Allah intends by way of it, thus, Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally. (d) This because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allah will never abandon him. (e) Such a person (i.e. the misguided one) was not compelled to go astray, instead he made a choice, but his choice is under the Will of Allah. We do not know what was in the hearts of those who deviate, thus, Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather, it is the people who wrong themselves. (f)

Sixth Reminder: Keep On Asking Allah!

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

(1) An Excerpt from Tafsir As-Sadi

(2) An Excerpt from ‘Qawaa-idul Hisaan Li-Tafseeril Quraan’ page 164. By Imam As-Sadi

(3) An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97 By Imam As-Sadi

(4) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

(a) Tafsir As-Sadi, Surah Israa. Aayah 5

(b) Sharh Arba’een page 87-88. 1st edition. 1424 (2003) by Shaikh Uthaymeen

(c) Zaad Al-Maseer. Tafsir Surah Az-Zukhruf Ayah 36

(d) Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim.

(e) Sharh Arba’een page 88. 1st edition. 1424 (2003)- By Shaikh Uthaymeen.

(f]) Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Salih Aala As-Shaikh, may Allah preserve him.

It is Allah alone who can unite the hearts

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

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

Allah, The Most High, said:

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَّا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ

And He has united their (i.e. believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise. [Al-Anfal 63]

“And He has united their hearts”, thus, they came together and were united, and their strength increased due to their coming together. This was not due to the effort of anyone, nor by the power of other than Allāh’s power. For if you (Muhammad) were to spend all that is on the earth—of gold, silver, and other than that—to unite them after that severe hostility, turning away from one another and division;

مَا أَلَّفْتَ بَيْنَ قُلُوبِهِم

“you could not have united their hearts” because none has the power to turn the hearts except Allah, The Most High.

وَلَٰكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُ عَزِيزٌ حَكِيمٌ

“but Allah has united them”.

And from (perfect) Might is that He united their hearts and gathered them after (their) splitting, as He, the Most High, said:

وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَ

And remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. (Aal Imran 103) (1)

 

Ask Allah to Make You Love Him and To Receive The Love of Those Who Love Him

Mu’adh bin Jabal, may Allah be pleased with him, narrated: One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

—————————————

Footnote a:

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). (3)

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

(3)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/

 

 

 

 

[2] Uncomfortable Truths and Realities Delivered by Al-Allamah Rabee to Some of Those Who Spoke Without Restraint

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, 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.

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the affair that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with, because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation! [1]

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

The seeker of truth is not swayed by admiration or reverence for prominent figures when it comes to following truth, fairness and justice; for indeed, the truth is most deserving to be followed, and it is not permissible to drop the proofs for this or that great  man. The principle of a just person, the seeker of truth, is always:

قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Say, “Bring forth your proof, if you are indeed truthful.” [Al-Baqarah 111] [Majmu 8/81]

 

Falih Al-Harbi, may Allah rectify him

Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may have mercy upon him, stated:

When affairs escalated, and during this escalation that led to the splitting, I received some papers from a book that had been transcribed from his tapes titled ‘Al-Musaara’ah’. I read those papers and came across – in them – terrible insults, ignorance, destructive judgments and a corrupt premise. I discussed some of what is in those papers with the utmost kindness and care, asked him to return to the truth in the hope that Allah might benefit him through it, so that the Salafi youth would be relieved of the causes of disunity and splitting. I sent the first advice to him in private, but he did not respond to this gentle request aimed at stopping the trial and uniting the Salafi youth.

Then, after about a month and a half, I sent him and some of his friends the second advice- in private and not openly, despite the fact that he and those who supported him rebuked those who exercised patience and gave advice, and considered that (patience and advice) to be tantamount to negligence and an act of weakening the (sound principles, stances).

He and his clandestine group entered the dark tunnels, presented their arguments in a particular way, weakening the (sound principles), defending (themselves) with lies, obscuring (matters) and insulting – through gestures and open declaration – at everyone who spoke the truth; rather the insult by some of them extended to belittling Imams of Jarh Wat-Tadeel and their fundamental principles. Therefore, now it is necessary to clarify some of what I discussed in the two advices, which I had previously overlooked.

Falih had been rushing into (unjustified) elimination and declaring people Mubtadi’ah, thus, some youth asked him for proofs, but the proofs sought from him were not found with him. Then he resorted to the invention of a principle by removing Tabdee (the ruling related to declaring a person a Mubtadi) from the principles of the Imams of Al-Jarh Wat- Tadeel (the carriers of the science of criticism and commendation), and differentiated (in the science of criticism) between the narrators of hadith and (when) declaring a person a Mubtadi; so, he held that it is right to ask about the reasons for criticising the narrators, (but) as for those about whom he holds that that they are innovators in the religion, it is not right to ask about the reasons behind disparaging them and declaring them innovators hop, even if they are from the best of the Salafis; rather the one who asks regarding the reasons why they are declared innovators is declared an innovator (as well). This premise led him to say that the scholars must be blindly followed and not asked for proof. Who did he ask to blindly follow the scholars? Indeed, they are the intelligent students of knowledge – the teachers, and among them are some who have reached the level of doctorate, and are not common people; and that the one who does not blindly follow the scholars has indeed undermined the message of the Messengers and the books, or has belied the Qur’an, the Sunnah and Islam.

He and his followers thought that he was the only Imam, and protector of the religion. He pushed (incited) them and they pushed (incited) him, thus he inflicted the heads of Ahlus Sunnah – the strong and the weak amongst them – with false Tabdee and unjust rulings. Whoever does not blindly follow him, even if he holds a doctorate degree in Islamic Shariah, is considered a denier of the Qur’an, the Sunnah and Islam. The one who does not blindly follow him in his false opinion, even if he was a teacher, is judged to be one of the callers at the gates of Hell, and that he has destroyed the messages of the Messengers and the books that were revealed to them. This – in addition to insulting, attacks and warning – are matters that are neither approved by Shariah nor (sound) reasoning. These – despite the fact that my advice to him was accompanied with kindness and contained only some of his mistakes – are matters that should motivate a sane and just person to return to the truth. We did not see anything from Falih except false denunciations, false interpretations, war, mobilisation, and seeking help through supporters amongst those whose identities were unknown – those hiding behind the curtains. At first, he found nothing from the scholars except advice, then denunciation of these matters. [2]

 

Fawzi Al-Bahrayni, may Allah rectify his affair

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said:

Indeed, the scholars of Ahlus Sunnah – such as Abdullah Ibn Ahmad, Al-Khallaal, Al-Aajuree, Al-Laalikaa’ee, Ibn Battah and other than them – have clarified the methodology of Ahlus Sunnah regarding Iman with a profound clarification. And that according to Ahlus Sunnah, it (i.e.

Imaan) is “Speech, action and belief- increases with obedience to Allah and decreases with disobedience”.

We worship Allah with what they say (i.e. this definition), we say it, believed in it from our early age (in pursuit) of knowledge, affirmed in our authorships, lessons and gatherings, and establish loyalty and disavowal based on that.

Then the sinful liars, the spiteful ones and plotters against Ahlus Sunnah came to fight on behalf of the people of desires, and they attacked us with various immoral attacks. One of those attacks is that they (falsely) accuse us of being Murji’ah, and they laid down false and unjust principles for that, with which they fight us. Whenever we destroyed them, they repeated them without shame or shyness.

Their statement: “Iman is speech and action, increases and decreases, and it decreases until nothing remains of it”, in their view is that whoever does not mention the addition “until nothing remains of it” is a Murji. They made it incumbent upon the people, wage war against Ahlus Sunnah and declare them innovators due to it, while these Aghmaar (inexperienced ones, ignoramuses, devoid of sound judgement etc) do not know that this Tabdee would apply to the righteous predecessors who did not constantly mention this addition, even if some of them did so. They declared me a Mubtadi, passed the judgement of Irjaa against me and hurled it against me a lot in a number of their statements, especially in the statements of Fawzi Al-Bahraini, even though I have mentioned this (additional) statement and repeated it before the birth of the old and new Haddadi, but I do not always adhere to its mention, because the Sahabah and the Taabi’een did not say it, and because there is no evidence to obligate that it should be said. The majority of the (pious) predecessors did not say it, neither did those who say it always said it, nor made it incumbent upon others, despite the fact that I do say it sometimes. The following are my statements regarding that….Then the Shaik,  may Allah have mercy upon him,  gave references from pages 61-63 regarding where he has stated this addition in his authorships and lessons.

The Shaikh quoted a hadith explained in 1406AH under the title “Striving Against Those Who Deviate From The Right Path”

Abdullah Ibn Mas’ud, may Allah be pleased with him, said that the Prophet said, “Never a Prophet had been sent before me by Allah to his nation, except that he had – among his people – disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer, he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed”. [Sahih Muslim 50]

Then the Shaikh said, “I explained this hadith and stated in page 44 [i.e. in Mudhakkirah Al-Hadith An-Nabawiyyah]: And there remained – in every nation – sincere scholars who fulfilled the requirements of their religion, striving and defending the teachings of their Prophets, everyone according to his strength and level of Iman. The one who strove by way of the tongue (i.e. speech), the one who strove by way of his hand, and the one who strove by way of his heart and that is the weakest of Imaan. And there is nothing from Iman besides that”. [3]

The Shaikh, may Allah have mercy upon him, also said:

It is important to note that some overexcited youth may study the books of the predecessors, but not proficient in applying what is sound from the narrations, thus, they apply them in other than their appropriate place. Therefore, it is essential to consult scholars on how to implement them because if one embarks upon applying some things incorrectly, he may harm himself, harm Islam and the Muslims.

This issue occurred in the past, as some overexcited youth among the new and old Haddadiyyah focused on narrations (of the predecessors), while not memorising (and understanding) the Quran. They focused on the narrations of the predecessors, while among the narrations of predecessors, there are those that are authentic and those that are unauthentic.

When they (predecessors) hold a consensus on a matter, it is obligatory to accept it; however, in cases of disagreement, their statements must be referred back to the Quran and the Sunnah of the Prophet. If a particular statement is not reliably attributed to so and so, it should not be accepted, and if it is reliably attributed to him, (but) contradicts (what is sound), it should be rejected. This is how these matters should be. They require Fiqh (sound understanding). The Haddadiyyah used to memorise the narrations of the predecessors, and Ahlus Sunnah were the first people they wage a war against, attacking them through their hysterical reading (of those narrations), turned against the scholars and sought to topple them one after the other until targeting (Shaikh Al-Islam) Ibn Taymiyyah. This trend has resurfaced through attacks against scholars and attempting to topple them while clinging to various narrations, some of which are authentic and others not, without grasping their intended meanings (or goals). [3.1]

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). [4]

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] [5]

 

We ask Allah:

اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O Allah! I seek refuge in Your from knowledge that does not benefit, from the heart that is not fearful, from the soul that is not contented and the supplication that is not answered. [6]

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[2]An Excerpt from Al-Majmu Al-Wadih Fee Radd Manhaj Wa Usul Falih. page 123-125

[3] An Excerpt from Kashf Akaadheeb Wa Tahreefaat Wa Khayaanaat Fawzi Al-Bahrayni. pages 59-60

[3.1] Marhaban Yaa Talib Al-Ilm 459-460

[4]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/

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

[6] Sahih Abi Dawud 1548

[1] Uncomfortable Truths and Realities Delivered by Al-Allamah Rabee to Some of Those Who Spoke Without Restraint

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

It has been broadcasted and spread in the media, including via broadcasts, newspapers, and websites, that the Pope of the Vatican Benedict the 16th attacked Islam and Allah’s Messenger, Muhammad, peace and blessings be upon him, describing him and his message to be evil and rough. This is a strange and astounding affair that contradicts sound reasoning and intelligence, and the evident reality of Islam – the Islam through which Allah removed humankind out of darkness (and entered them) into light, from the tyranny of (false or distorted) religions to the justice of Islam, which the people of intelligence amongst its enemies bear witness to. I will not prolong my praise of Islam and the Messenger of Islam, because indeed the world and the libraries are filled with it, so I say:

Indeed, Muhammad is Allah’s Messenger- truly and truthfully. Allah sent him as a mercy to the entire creation, as a bearer of glad tidings, a warner, a caller to (the path of) Allah, and an illuminating lamp (through Allah’s instructions from the Qur’an and the Sunnah). He came honouring the Prophets and their books; rather he came with love for them, belief in them and their books. Allah, The Most High, said:

آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ

The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers”. [Al-Baqarah. 285]

Allah, The Most – when commanding the Muhammad, peace and blessings of Allah be upon him, and his Ummah- stated:

قُولُواْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say (O Muslims), “We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” [Al-Baqarah. 136]

Allah, The Most High, said:

قُلْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say (O Muhammad ): “We believe in Allah and in what has been sent down to us, and what was sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob) and Al-Asbat [the twelve sons of Ya’qub (Jacob)] and what was given to Musa (Moses), ‘Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allah) we have submitted (in Islam).” [Surah Aal Imran. Ayah 84]

Muhammad, peace and blessings of Allah be upon him, brought Adl and Ihsan, forbidding indecency, evil and transgression. Allah, The Most High, said:

إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاء ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [Surah An-Nahl. Ayah 90]

He brought Jihad to uphold the statement of Allah [i.e. none has the right to be worshipped except Allah] and eliminate disbelief, polytheism and corruption. Musa [Moses – (peace and blessings be upon him)] and the Prophets of the Children of Israel preceded him in this. He brought Qisaas [the law of Equality in punishment] and Hudood [prescribed limits related to lawful and unlawful based on the Qur’an and Sunnah] to protect religion, lives, honour and wealth. And indeed, Musa (Moses) and the Prophets of the children of Israel after him preceded Muhammad in this matter, and that is good, benevolence, preservation of honour and wealth… to establish security and safety, facilitate (sound, lawful things that are) beneficial and ward off harm. No one describes Muhammad and his message as evil except a disbelieving liar who (as a consequence has also) attacked Musa and his message, and the Prophets after him who used to rule by the Torah. Allah, The Most High said:

إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالأَحْبَارُ بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللّهِ وَكَانُواْ عَلَيْهِ شُهَدَاء فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

Verily, We did send down the Taurat (Torah) [to Musa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews. And the rabbis and the priests [too judged the Jews by the Taurat (Torah) after those Prophets] for to them was entrusted the protection of Allah’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws ). 45. And We ordained therein for them: “Life for life , eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal.” But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allah has revealed, such are the Zalimun (polytheists and wrong-doers – of a lesser degree). [Al-Maa’idah. Ayaat 44-45]

Allah, The Most High, said:

وَلْيَحْكُمْ أَهْلُ الإِنجِيلِ بِمَا أَنزَلَ اللّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ

Let the people of the Injeel (Gospel) judge by what Allah has revealed therein. And whosoever does not judge by what Allah has revealed (then) such (people) are the Fasiqun (the rebellious i.e. disobedient (of a lesser degree) to Allah]. [Surah Al-Maa’idah. Ayah 47]

Indeed, the Jews and Christians disbelieved in the Torah and the Injeel (i.e. those amongst them who disbelieved during and after the departure of their Prophets), and they did not act upon the (sound) beliefs and rulings in them. And they belied Muhammad, peace and blessings of Allah be upon him, who came to confirm the Prophets and their books, including the Torah and the Injeel. They disbelieved in Muhammad and what was included in his message regarding the confirmation of (the truthfulness of) of all the Prophets, (confirmation of) what is in the Torah and the Injeel, and what is in them pertaining to beliefs and rulings, except what Islam abrogated. And they fought him with the fiercest of wars, especially their rabbis, monks and popes, out of arrogance, envy and transgression after they distorted their books and manipulated their texts, and turned what they contained of (sound) beliefs, monotheism and Iman into polytheism and disbelief, and invalidated the rulings in them!! Thus, when this is their stance towards their books that they claim to believe in, then how is it difficult for them to disbelieve in Muhammad and in what he brought – the Qur’an, which falsehood cannot approach from before it or behind it [i.e. no devil -amongst humankind and Jinn – can approach it, neither by stealing nor by entering what is not part of it, neither by addition nor taking away something from it, because Allah preserved it at the time of its revelation, preserved its words and meanings, and indeed the One who revealed it (Allah) guaranteed that it will be preserved, as He] said:

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُ ۥ لَحَـٰفِظُونَ

Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption). [Tafseer as-Sadi. Surah Fussilat. Ayah 42]

O People of the Scripture! Repent to Allah with sincere repentance, and follow Muhammad, about whom your books and Isa (Jesus), peace and blessings be upon him, gave glad tidings. Allah said:

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءهُم بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُّبِينٌ

And (remember) when ‘Iesa (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allah unto you confirming the Taurat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmed . But when he (Ahmed i.e. Muhammad ) came to them with clear proofs, they said: “This is plain magic.” [Surah As-Saff. Ayah 6]

Allah said:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئاً وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَاباً مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

Say (O Muhammad ): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: “Bear witness that we are Muslims. [Aal Imran . 64]

Allah said:

يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

O people of the Scripture! “Why do you mix truth with falsehood and conceal the truth while you know?” [Aal Imran. 71]

Allah said:

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجاً وَأَنتُمْ شُهَدَاء وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Say: “O people of the Scripture (Jews and Christians)! Why do you stop those who have believed, from the Path of Allah, seeking to make it seem crooked, while you (yourselves) are witnesses [to Muhammad as a Messenger of Allah and Islam (Allah’s Religion, i.e. to worship none but Him Alone)]? And Allah is not unaware of what you do.”] [Aal Imran. 99]

O you who is called the Pope of the Vatican! Submit in Islam and you will be safe, and Allah will reward you twice, but if you refuse, then you are responsible for the sin of your followers among the European and non-European Christians. Submit to Islam so that the adherents to your religion will be safe, and Allah will enter you into a garden as wide as the heavens and the earth, prepared for the righteous, the followers of the truthful messengers. Believe in this great Qur’an, which is (trustworthy in highness and a witness) over all messages, brought the correct beliefs and just rulings that are supported by those with the most superior (sound) intellects and sound (uncorrupted) natural disposition.

Believe – you and your followers – in this Qur’an that contains what I have mentioned to you, and has reached a degree of miraculousness that cannot be matched by any other type – material or religious. Allah challenged Jinn and mankind to come up with the like of it, but they are unable to come up with the like of it; rather, they are unable to come up with ten chapters like it, and not even a chapter like it. They are unable, even if they aid one another. In this alone is what should invite the popes and their followers to (Islamic) faith if they have a share of reason, prudence, comprehension and fairness. Submit in Islam O Popes, surrender and obtain a paradise as wide as the heavens and the earth, or else be sure of the severe, eternal punishment of a fire that Allah has prepared for the unbelievers, whose heat is intense and its bottom is far away. Allah, The Most High, stated in His Great Book, and His Book full of wisdom (i.e. full of laws, evidences, and proofs):

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلاسِلا وَأَغْلالاً وَسَعِيراً

Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire]. [Al-Insaan 4]

Allah, The Most High, said in His Great Book:

وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً إن لدينا أنكالا وجحيما وطعاما ذا غصة وعذابا أليما يوم يوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيباً مَّهِيلاً . إنا أرسلنا إليكم رسولا شاهداً عليكم كما أرسلنا إلى فرعون رسولا فعصى فرعون الرسول فأخذناه أخذا وبيلا

And leave Me Alone to deal with the beliers (those who deny My Verses, etc.), and those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters (to bind them), and a raging Fire. And a food that chokes, and a painful torment. On the Day when the earth and the mountains will be in violent shake, and the mountains will be a heap of sand poured out and flowing down. [Al-Muzzammil. 11-14]

O popes! Neither be deceived by the life of this worldly life nor let the chief deceiver (Satan) deceive you about Allah. And know that your predecessors have distorted your books, corrupted your religion, made human beings objects of worship besides Allah and claimed that Jesus is the son of Allah or the third of three -Exalted is Allah, far away and above is He from this. Allah stated in His eternal and miraculous book that is preserved against distortion and alteration:

قل هو الله أحد الله الصمد لم يلد ولم يولد ولم يكن له كفوا أحد

Say (O Muhammad): “He is Allah, (the) One. Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; and there is none co-equal or comparable unto Him]. [Al-Ikhlaas]

And, He, The Most High, stated in this great, miraculous book:

لقد جئتم شيئاً إدا تكاد السماوات يتفطرن منه وتنشق الأرض وتخر الجبال هدا أن دعوا للرحمن ولدا وما ينبغي للرحمن أن يتخذ ولداً إن كل من في السماوات والأرض إلا آتي الرحمن عبداً لقد أحصاهم وعدهم عدا وكلهم آتيه يوم القيامة فرداً

Indeed, you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, that they ascribe a son (or offspring or children) to the Most Beneficent (Allah). But it is not suitable for (the Majesty of) the Most Beneficent (Allah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Beneficent (Allah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender). [Maryam. 89-95]

O People of the Scripture and O Popes! All the messengers – including Jesus, peace be upon him, came with monotheism and fought against polytheism. Allah, The Most High, said:

لَقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُواْ اللّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِاللّهِ فَقَدْ حَرَّمَ اللّهُ عَلَيهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ

Surely, they have disbelieved who say: “Allah is the Messiah [‘Iesa (Jesus)], son of Maryam (Mary).” But the Messiah [‘Iesa (Jesus)] said: “O Children of Israel! Worship Allah, my Lord and your Lord.” Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode . And for the Zalimun (polytheists and wrong-doers) there are no helpers. [Surah Al-Maa’idah. Ayah 72]

So he [Isa (Jesus – peace be upon him)] commanded that Allah is worshipped alone, declared that Allah is his Lord, the Lord of those he addressed and was sent to (as their Messenger), and that whoever associates partners with Allah, then indeed Allah will forbid him from Paradise and his abode is Hell (if he dies in that state and did not repent). Allah, The Most High, said:

لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

Surely, disbelievers are those who said: “Allah is the third of the three (in a Trinity).” But there is no ilah (god) (none who has the right to be worshipped) but One Ilah (God -Allah). And if they cease not from what they say, verily, a painful torment will befall the disbelievers among them. [Al-Ma’idah. 73]

O Christians and popes! Refrain from what Allah has warned you against about deifying Jesus and others amongst the creation, otherwise you are upon disbelief and polytheism, and the recompense for that is that Allah will forbid you from entering Paradise and make your abode the Fire (forever if you die in that state and refrain from repentance through Islam).

Do not be deceived by what you found your predecessors upon, your popes and monks, because indeed – By Allah – they were upon falsehood and disbelief, and they have distorted the Torah and the Injeel, as I have told you before. Do not think that Jesus will intercede for you or enter you into paradise and save you from Hell, because this is not in his hand, and because you have opposed him and his belief- the belief in monotheism; and you have taken him as a god, while he has declared that one who does so is a disbeliever, and he will free himself from you and your misguidance, and your taking him and his mother as two deities besides Allah. Allah, The Most High, said:

وَإِذۡ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبۡنَ مَرۡيَمَ ءَأَنتَ قُلۡتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَـٰهَيۡنِ مِن دُونِ ٱللَّهِ‌ۖ قَالَ سُبۡحَـٰنَكَ مَا يَكُونُ لِىٓ أَنۡ أَقُولَ مَا لَيۡسَ لِى بِحَقٍّ‌ۚ إِن كُنتُ قُلۡتُهُ ۥ فَقَدۡ عَلِمۡتَهُ ۥ‌ۚ تَعۡلَمُ مَا فِى نَفۡسِى وَلَآ أَعۡلَمُ مَا فِى نَفۡسِكَ‌ۚ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلۡغُيُوبِ
مَا قُلۡتُ لَهُمۡ إِلَّا مَآ أَمَرۡتَنِى بِهِۦۤ أَنِ ٱعۡبُدُواْ ٱللَّهَ رَبِّى وَرَبَّكُمۡ‌ۚ وَكُنتُ عَلَيۡہِمۡ شَہِيدً۬ا مَّا دُمۡتُ فِيہِمۡ‌ۖ فَلَمَّا تَوَفَّيۡتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيۡہِمۡ‌ۚ وَأَنتَ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ
إِن تُعَذِّبۡہُمۡ فَإِنَّہُمۡ عِبَادُكَ‌ۖ وَإِن تَغۡفِرۡ لَهُمۡ فَإِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

And (remember) when Allah will say (on the Day of Resurrection): “O ‘Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allah?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours, truly, You, only You, are the All-Knower of all that is hidden and unseen. “Never did I say to them aught except what You (Allah) did command me to say: ‘Worship Allah, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. (This is a great admonition and warning to the Christians of the whole world). “If You punish them, they are Your slaves, and if You forgive them, verily You, only You are the All-Mighty, the All-Wise .” [Al-Maa’idah. 116-118]

This is Jesus disavowing the belief of the Christians and their false belief in him and his mother that they are deities besides Allah, and declares in the presence of Allah that he only commanded people as his Lord commanded him (to worship Allah alone, my Lord and your Lord). Allah is his Lord and the Lord of people, and it is impossible for him to claim deityship for himself and his mother, and command people to associate partners with Allah.

If you deny the realities contained in this speech, argue and dispute about it, then indeed, I (i.e. Rabee Bin Haadi) invite you to Mubahala [Footnote a] just as Allah commanded His truthful and trustworthy Messenger, saying:

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةَ اللّهِ عَلَى الْكَاذِبِينَ

Then whoever disputes with you concerning him [‘Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. ‘Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad ) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” [Aal Imran.61]

There is a perfect example – for me and every Muslim – in this to follow Muhammad, may peace and blessings of Allah be upon him, and peace be upon those who follow guidance.

Written By Ash-Shaikh Rabee Bin Hadi Umayr Al-Madkhali 24 /Shaaban / 1427 AH

Source: https://www.mimham.net/met-987 paraphrased

———————————–

Footnote a: Shaikhul Islaam Ibn Tamiyyah, may Allah have mercy upon him, said:

As for the Christians, then indeed the people of Najraan – from Yemen – came to debate with him [peace and blessings of Allah be upon him] in his Masjid, so Allah revealed Surah Al Imraan regarding them. And when his proofs became manifest and it became clear to them that he is a Messenger of Allah sent to them, Allah commanded him that if they do not respond to his call, then he should call them for MUBAAHALAH [i.e. invoke the curse of Allah on the liars]. Allah, The Mist High, said:

فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ

Then whoever disputes with you concerning him [‘Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. ‘Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” [Aal Imraan. Aayah 61]

When he called them for MUBAAHALAH, they asked him to give them some time until after consulting  one another. Then they said to one another, “Do not do this, because by Allah, if he is a Prophet and we do this invocation, neither we nor our offspring after us will be successful”. So they excused themselves from Mubaahalah and agreed to pay Jizyah, because they were scared of his supplication as they knew that he is Prophet. [An Excerpt from ‘Al-Jawaabus Saheeh. 1/50-51]

MUBAAHALAH: Al-Haafidh Ibn Hajr, may Allah have mercy upon him, said, “There is a benefit in the story of the people of Najraan, and in it is that Mubaahalah is legislated against the opposer when he persists upon [falsehood] after the proofs have been manifested. Indeed, Ibn Abbas, may Allah be pleased with him and his father, did call to it, then Al-Awzaa’ee, may Allah have mercy upon him, and some of the scholars. And that which is well known from experience is that the affair of one who performs Mubaahalah – while he is one upon falsehood – does not extend beyond the year of the Mubaahalah. This occurred between me and a person who was fanatically supporting some of the heretics and after two months he could not stand up”. [An Excerpt from ‘Fat-hul Baari’ 12/195. Slightly paraphrased]

Imam Al Albaanee, may Allah have mercy upon him, was asked about the ruling on MUBAAHALAH in relation to worldly matters:

Question: The hadith regarding the Najran delegation is well known when they came to the Messenger of Allah, peace and blessings of Allah be upon him, and then Allah revealed:

فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ

Then whoever disputes with you concerning him [‘Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. ‘Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad) “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke (sincerely) the Curse of Allah upon those who lie.” [Aal Imraan. 61]

So he called them to MUBAAHALAH, but they refused. It is well known to us that MUBAAHALAH is not to be done except in issues related to Aqeedah, but some people amongst the Muslims suggest this ruling in worldly matters between him and his Muslim brother; meaning, if my Muslim brother owes me money but denies it, then would it be permissible to suggest this ruling between me and my Muslim brother?

Answer: May Allah bless you. The answer to this question is that it is not permissible to suggest this in such a situation or suggest this Shariah ruling in relation to material issues due to two reasons:

Firstly, because this story is related to issues of Aqeedah as you have stated today.

Secondly, as for the material issues, then Islam has legislated a system and principle for it. He [i.e. the Prophet (peace and blessings of Allah be upon him)] said, “The burden of proof is on the claimant and an oath is a duty upon the one who denies the claim”. So, there is no room for Mubaahalah in this affair, which Allah, The Mighty and Majestic, legislated in that affair between His Messenger, peace and blessing of Allah be upon him, and those Christians of the Najran, who denied true Islamic Monotheism and persisted on the Trinity. So, this is not suggested in another issue because neither is there a narration of the pious predecessors nor a hadeeth regarding it. However, if it must be done, it can be suggested when two groups of Muslims differ in some ideas or Aqeedah- for example between the Mutazilah and Ahlus Sunnah. It is possible that if some Mu’tazilee is haughty after discussion and after evidences have been presented, the Sunnee seeks Mubaahalah from him – that may the curse of Allah be upon the liars. Therefore, it is possible to suggest this in such a matter [Footnote b]

But as for the question with regards to suggesting this in issues related to material dispute, then this is not permissible.

An Excerpt from ‘Silsilah Al-Hudaa Wan-Noor 703

Footnote b: Shaikh Rabee’: Decisive words regarding permissible and forbidden debating in explanation of Imām al-Barbahāree (d. 329H): https://abukhadeejah.com/shaikh-rabee-decisive-words-regarding-permissible-and-forbidden-debating-in-explanation-of-imam-al-barbaharee-d-328h/

Finally, we once make it very clear that we are a people – by the Tawfeeq of Allah – who deal justly with the non-Muslims. Read articles by Shaikh Abu Abu Iyaad and Shaikh Abu Khadeejah [may Allah preserve them].

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility: http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

Living With non-Muslims in the West with fine conduct- By Shaikh Abu Khadeejah [may Allaah preserve him]: https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Informing The Authorities of Terrorist Plots – By Shaikh Abu Khadeejah [may Allaah preserve him]: https://masjidfurqan.co.uk/2014/07/03/informing-the-authorities-of-terrorist-plots-by-ustaadh-abu-khadeejah-may-allaah-preserve-him/

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property: http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies
https://abukhadeejah.com/the-prophet-of-islam-would-not-kill-diplomats-ambassadors-emissaries-or-foreign-delegations-even-if-they-were-sent-by-the-worst-of-his-enemies/