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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]

Strive For The Asr Prayer: A Path to Allah’s Pleasure and Protection from Great Loss

Written by Abdullah Jallow on . Posted in Articles, Basics, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Salaah - Prayer, Worship - 'Ibaadah'.

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

Alah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth”. [1]

Why is the Asr prayer specifically mentioned and not the other prayers? The scholars say that perhaps the wisdom behind this is because the time of Asr is when the people are very busy in trade and roaming about in the markets. At present the time of Asr prayer is the hardest time for those engaged in work and professional occupations, because they return and relax in their houses and do not wake up until the time of Asr prayer elapses. Thus, they are lackadaisical in this affair. The Asr Prayer is great in the Sight of Allah.  Allah, The Blessed and Most High, said:

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ

Guard strictly (five obligatory) As-Salawat (the prayers) especially the Salaatul Wustaa (middle Salaah – the best prayer). And stand before Allah with obedience. [2]

The scholars say that the meaning of Salah Al-Wustaa is the Asr prayer. It has been reported from the Messenger, peace and blessings of Allah be upon him, that on the day of Al Ahzab – the battle of Al Khandaq when the Arab tribes gathered to fight the Muslims – he said:

”O Allah! Fill their [i.e. the unbelievers] houses and graves with fire, as they busied us so much that we did not perform the middle Salat [(prayer)- i.e. Asr prayer] till the sun had set”. [3]

The Asr prayer also has other specific virtues. The scholars say that it is the time when the angels of the night and the angels of the day get together- the angels who accompany or guard the children of Adam. There are two time periods when the angels gather – the angels of the day time get together at the time of Fajr and accompany the children of Adam from Fajr to Asr. And at Asr time, the angels of the night take over and accompany the children of Adam from Maghrib to Ishaa, and at Fajr they change shifts. The proof is the hadith reported by Abu Hurairah, may Allah be pleased with him, that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Angels come to you in succession by night and day, and all of them get together at the time of Fajr and Asr prayers. Those who have passed the night with you [or stayed with you] ascend [to the heaven] and Allaah asks them, though He knows everything about you, ‘’In what state did you leave my slaves?’’ The angels reply: ‘’When we left them, they were offering Salat (prayer) and when we reached them, they were offering Salat”. [4]

Allah, Glorified Be He and free is He from all imperfections, said about the Fajr prayer:

وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

And recite the Qur’an in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur’an in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night). [5]

The scholars say that the reason behind this is because it (i.e. Fajr time) is the time when the angels of the night and the angels of the daytime get together and likewise at the time of Asr prayer, for they are two time periods when the angels change shifts in order to accompany the children of Adam. Therefore, a Muslim should be eager to perform the Asr prayer at its correct time and if he is preoccupied (i.e. without a valid Shariah excuse) until its time elapses, it it is as if he has lost all his family and wealth.

An Excerpt from “Sharh Kitab Wuqut As-Salah Min Muwatta Al-Imam Malik Bin Anas. pages 93-95. Publisher: Dar Al-Istiqamah 1st Edition 1429AH (Year 2008)

1: Al-Bukhari 552

2: Al-Baqarah 238

3: Al-Bukhari 2931

4: Al-Bukhari 555

5: Al-Israa 78

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

Justice Above Status, Truthful Testimony Required, and Severe Warning Against Deception and Oppression

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

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

Equal Application of the Law On All Those Have Reached The Age of Accountability In Islamic Law – Regardless of The Status of The Guilty Party

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]
Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

 

The Reality Does Not Change Due to Deception During Disputes, One Must Give Truthful Testimony and Stand Firmly For Justice Regardless of The Status of Parties Involved In a Dispute

The Messenger, peace and blessings of Allah be upon him: “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous).

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen.

This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person of whether he is entitled to it or a falsifier. So, he takes if entitled or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

This hadith is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [4]

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 matter 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 [i.e. without sound proofs based on the Book and the authentic Sunnah], 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!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah, The Most High, commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah said]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses].

This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah said:

وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

Even though it be against yourselves, or your parents, or your kin.

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah said:

إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ

Be he rich or poor, Allah is a Better Protector to both (than you).

Meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah said:

فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ
So follow not the lusts (of your hearts), lest you may avoid justice.

Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Meaning, Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

When it is the case that a witness is required to bear witness based on what the matter should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times. [5]

Imam Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said:

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [5.1]

Imam Ibn Hibban, may Allah have mercy upon him, said: “Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [5.2]

 

Be Warned Against Oppression

Tawus al-Yamani, may Allah have mercy upon him, entered the presence of Hisham ibn Abd al-Malik, addressing him with a grave warning: “Beware of the Day of the Call”. Hisham, said: “What is the Day of the Call?” Tawus replied, the statement of Allah:

فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنةُ اللَّهِ عَلَى الظَّالِمِينَ

And a caller will call out among them, ‘The curse of Allah is upon the wrongdoers” [Al-A’raf: 44]

At this, Hisham collapsed due to shock! Tawus then said: “This is the humiliation of mere description; how will it be when faced with reality?” [6]

Mubarak Abu Hamad, may Allah have mercy upon him, said: “I heard Sufyan Al-Thawri, may Allah have mercy upon him, saying to Ali ibn Al-Hasan Al-Sulami, may Allah have mercy upon him: ‘My brother, do not harbour any feeling of covetousness towards the people of vain desires due to their indulgences, nor the blessings they enjoy; for ahead of them lies a day when feet will slip, bodies will tremble, skin complexions will change, standing will be prolonged, reckoning will intensify, and hearts will flutter until they reach the throats. Oh, what regret they will feel for the pleasures they pursued! And beware of oppression, an ally to the oppressor, accompanying him, sharing a meal with him, smiling in his face, or receiving anything from him; for you would then be his supporter, and support is partnership. Do not oppose the people of piety, nor befriend the sinful, nor associate with the disobedient, and steer clear of all that is forbidden, and be wary of those who engage in it'”. [7]

Sa’id ibn Abd al-Aziz, may Allah have mercy upon him, said: “Whoever does good should expect a reward, and whoever does wrong should not be surprised by the consequences. Whoever seeks honour through unjust means will receive humiliation in truth, and whoever accumulates wealth through oppression will be left in poverty without injustice. [8]

Muawiya ibn Abee Sufyan, may Allah be pleased with him and his father, said: “I feel ashamed of oppressing someone who has no supporter against me except Allah.” [9]

Umar ibn Abdul Aziz, may Allah have mercy upon him, once wrote to some of his governors: “If your power over the people tempts you to oppress them, remember the might of Allah over you, the fleeting nature of what you bring to them, and the permanence of what they bring to you”. [10]

We ask Allah:

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [11]

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

[4] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari

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

[5.1] Sharaf Ashab al-Hadith p. 41

[5.2] Al-Majruhin 2/15

[6] Az-Zawājir ʿan Iqtirāf al-Kabāʾir 2/124

[7] Ḥilyat al-Awliyāʾ 7/24

[8] Siyar Aʿlām al-Nubalāʾ 8/36

[9] al-ʿIqd al-Farīd 1/30

[10] Siyar Aʿlām al-Nubalāʾ 5/131

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

photo of island and thunder

[1] The Character Trait Most Hated by the Messenger

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

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

Aisha, may Allah be pleased with her said:

“There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [at-Tirmidhī 1973]

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

Beware of kadhib, as it corrupts one’s ability to teach people and illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] [1]

 

Beware! Relentless Repetition Is Used Nowadays On Social Media to Solidify Lies or Misinformation

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition. Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]

Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages. Initially, individuals might dismiss the content, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Consequently, they believe that relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread. It is profoundly disheartening to witness some Muslims resorting to such insidious tactics to tarnish reputations online. They perpetuate the same falsehoods, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated. While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [3]

Read: Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee

 

[1] Al-Fawa’id 202-203

[2] The Psychology of crowds 132-136

[3] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

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 ]

Honesty Is the Key — Not Victim Mentality, Emotional Appeals, or Snooker Tactics

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

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

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [(1)]

Selective outrage, selective memory, emotional appeals, weakness masked as wisdom, and selective justice! None of these will solve a problem, no matter how often one utilises a Twitter account to exert influence, seek sympathy, or shift blame. Instead, if individuals observe that you consistently practice honesty, and that your speech, actions, and silence align with what is right at the appropriate moments regarding a specific issue, then sensible individuals will value your words. On the other hand, if you vanish for a while when it’s convenient, utilise snooker tactics (strategic re-entry) or return only when it’s painful to tweet emotional appeals and play the victim for yourself or others, this is evident to anyone with a bit of intelligence. Thus, instead of selective outrage let us strive to honestly implement the following.

First Reminder: 

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(2)]

Imam An-Nawawi, may Allah have mercy upon him, said:

This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(3)]

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

A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly matters and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(4)]

Second Reminder

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

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It not allowed for the teachers to initiate (illegal) partisanship between the people and do that which would cause enmity and hatred between them; but rather they should be brothers who cooperate upon righteousness and piety, as Allah [The Exalted] said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression]. [Al-Maa’idah. 2]

It is not allowed for anyone of them to receive a pledge from anyone to be in agreement with him in everything he wants – having allegiance to the one he is allied to and enmity against the one he harbours enmity, and whoever does this is similar to Genghis Khan and his ilk (in this affair), who take as their loyal friends the one in agreement with them and the one who oppose them as a rebellious enemy; rather it is obligated on them and their followers (i.e. the teachers) to fulfil the covenant of Allah and His Messenger by obeying Allah and His Messenger, doing that which Allah and His Messenger have commanded, declare unlawful that which Allah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allah and His Messenger. So, if one’s teacher is oppressed, he should help him; but if the teacher is the oppressor, he should not aid him in his act of oppression; rather he forbids him from it, as it has been established in the authentic books of hadeeth that the Prophet [peace and blessings of Allah be upon him] said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Saheeh Al-Bukhaari 2444]

If an argument and dispute occurs between a teacher and another teacher, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth – neither to aid him based on ignorance nor desires; rather he he examines the affair, so if the truth becomes clear to him, he helps the one who deserves to be helped (due to him being upon the truth) against the one upon error – regardless whether the one who deserves to be helped is one of his companions or the companion of someone else, or whether the one upon error is one of his companions or the companion of someone else. Therefore, the aim is only to worship Allah alone, obedience to Allah’s Messenger, adherence to truth and establishment of justice. Allah [The Exalted] said:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

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. [Surah An-Nisaa. Ayah 135] [(5)]

 

Third Reminder:

Sincerely Ask Allah For a Way Out of Khilaf, While Knowing The Truth

We ask Allah:

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [Sharh Saheeh Muslim 5/50]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [(6)]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [As-Saheehah Number 1301]

Propagandists in the Guise of Advice and Dawah on Twitter Find These Reiterated Clarifications Bitter to Swallow

[1] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[2] Ṣaḥih Muslim 1844]

[3] Sharh Sahih Muslim 12/196

[4] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33

[5] Majmu Al-Fataawaa. 28/15-17. paraphrased

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

The Silent Admission of Willing Murderers

Written by Abdullah Jallow on . Posted in Articles, Basics, Death, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Silent Admission of Willing (Intentional) Aware, Rational Rule-Breaking Murderers Without Evidence of a Legally Defined Self-Defense Case When the Strong Influence of Taqwah Is Absent to Restrain the Wicked Soul

Imam As-Sadi, may Allah have mercy upon him, stated in his Tafsir of Ayah 32 in Surah An-Nisaa about the one who kills without a justified reason:

فلما تجرأ على قتل النفس التي لم تستحق القتل علم أنه لا فرق عنده بين هذا المقتول وبين غيره، وإنما ذلك بحسب ما تدعوه إليه نفسه الأمارة بالسوء. فتجرؤه على قتله، كأنه قتل الناس جميعا. وكذلك من أحيا نفسا أي: استبقى أحدا، فلم يقتله مع دعاء نفسه له إلى قتله، فمنعه خوف الله تعالى من قتله، فهذا كأنه أحيا الناس جميعا، لأن ما معه من الخوف يمنعه من قتل من لا يستحق القتل

When he had the effrontery to kill a soul that does not deserve to be killed, it is known that (or it implies that) for him (i.e. the murderer) there is no distinction between this one who is killed and other than him (i.e. another person not murdered yet), rather,  that (i.e. his deed of unlawful killing) is due to what his evil soul calls him to. Thus, his dareness to kill him is as if he has killed all humankind.

On the other hand, the one who saves a life, meaning, spares the life of someone and does not kill him, while his soul entices him, but fear of Allah, The Most High, prevents him from killing, this is as if he has saved the lives of all humankind, because the fear (of Allah) with him prevents him from killing the one who does not deserve to be killed.

An Excerpt from “Tafsir As-Sadi”. Paraphrased

 

NB: In all of this, it’s important to remember certain points that are present in the final divine revelation and in the different Tafaaseer of the Qur’an, including Tafsir As-Sadi.

The murderer is dealt with along with the rights of the victim and their family through legal means. Vigilantism is not allowed under any circumstances.

The doors of repentance are still open for the murderer even though the legal consequences are still in place from the beginning to the end through the courts.

All of this is outlined in Shariah law regarding crimes.

[16] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
If a man commits evil openly, it is obligatory to denounce him openly, and this is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that. [1]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: “When should advice be given in private or openly?”
Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so; but if the sin is committed in secret, the advice can only be given in secret. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly, – seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [2]
It was said to Imam Al-Albani, may Allah have mercy upon him, “The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors”.
Response: This is not a condition, but if it is possible and it is hoped that affinity will be attained from this approach – in order not to announce the affair amongst the people, then this is undoubtedly a good thing; but as for making it a condition first and foremost, and secondly, making it a general condition, there is no wisdom in this at all. People, as you all know, are like mines of gold and silver [a], so whoever you know – about him – that he is with us on the path- upon the (sound) methodology and that he accepts advice, then you write to him without making his mistake known, and at least in your view this is good. But this is not a condition, and it would have been impossible (to implement fully) even if it were a condition. How would get his address and how would you be able to correspond with him? Also, will he send you a response or not? These are completely speculative affairs. This condition is very difficult to fulfil, and therefore the issue is not taken as a condition. [3]
Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, was asked: “Our Shaikh, one of the affairs that have become circulated and have aroused an intense feeling among the Salafis, is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”
Response: I answered this question before – may Allah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice or (respond with) criticism or something, he says, “Why did they not warn me, why did they not advise me, and why did they not explain to me”. (These statements of this person are) corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then (still) return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people and persisting in your falsehood and your mistakes, and saying, “They did not do and they did”, this is empty talk. It is obligated to a believer to return to Allah (in obedience, repentance, etc). You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house – (known only to) you and Allah, then this person discovers you, he would advise you – between you and him (only). As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you (or rebuts you), there is nothing wrong with this -May Allah bless you. Leave these excuses (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]
[1] Majmoo Al-Fataawaa 28/217
[2] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993
[a] Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have an understanding (in the religion), and the souls are troops collected together and those who had a mutual familiarity amongst themselves would have affinity amongst them, and those who opposed one of them, would be at variance with one another”. [Saheeh Muslim 2638]
[3] Silsilah Al-Hudaa Wan-Noor. Number 63

A Solemn Warning to the Children of My Household: On Conduct, Speech, Truthful Testimony and Judgment in Times of Dispute

Written by Abdullah Jallow on . Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Stand For What Is Right and Never Hide Truthful Testimony

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 matter 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 [i.e. without sound proofs based on the Book and the authentic Sunnah], 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!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah, The Most High, commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah said]:

[كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses].

This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah said:

وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

Even though it be against yourselves, or your parents, or your kin.

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah said:

إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ

Be he rich or poor, Allah is a Better Protector to both (than you).

Meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah said:

فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ

So follow not the lusts (of your hearts), lest you may avoid justice.

Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Meaning, Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

When it is the case that a witness is required to bear witness based on what the matter should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times. [1]

 

Be Warned Against Oppression

Tawus al-Yamani, may Allah have mercy upon him, entered the presence of Hisham ibn Abd al-Malik, addressing him with a grave warning: “Beware of the Day of the Call”. Hisham, said: “What is the Day of the Call?” Tawus replied, the statement of Allah:

فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنةُ اللَّهِ عَلَى الظَّالِمِينَ

And a caller will call out among them, ‘The curse of Allah is upon the wrongdoers” [Al-A’raf: 44]

At this, Hisham collapsed due to shock! Tawus then said: “This is the humiliation of mere description; how will it be when faced with reality?” [2]

Mubarak Abu Hamad, may Allah have mercy upon him, said: “I heard Sufyan Al-Thawri, may Allah have mercy upon him, saying to Ali ibn Al-Hasan Al-Sulami, may Allah have mercy upon him: ‘My brother, do not harbour any feeling of covetousness towards the people of vain desires due to their indulgences, nor the blessings they enjoy; for ahead of them lies a day when feet will slip, bodies will tremble, skin complexions will change, standing will be prolonged, reckoning will intensify, and hearts will flutter until they reach the throats. Oh, what regret they will feel for the pleasures they pursued! And beware of oppression, an ally to the oppressor, accompanying him, sharing a meal with him, smiling in his face, or receiving anything from him; for you would then be his supporter, and support is partnership. Do not oppose the people of piety, nor befriend the sinful, nor associate with the disobedient, and steer clear of all that is forbidden, and be wary of those who engage in it'”. [3]

Sa’id ibn Abd al-Aziz, may Allah have mercy upon him, said: “Whoever does good should expect a reward, and whoever does wrong should not be surprised by the consequences. Whoever seeks honour through unjust means will receive humiliation in truth, and whoever accumulates wealth through oppression will be left in poverty without injustice. [4]

Muawiya ibn Abee Sufyan, may Allah be pleased with him and his father, said: “I feel ashamed of oppressing someone who has no supporter against me except Allah.” [5]

Umar ibn Abdul Aziz, may Allah have mercy upon him, once wrote to some of his governors: “If your power over the people tempts you to oppress them, remember the might of Allah over you, the fleeting nature of what you bring to them, and the permanence of what they bring to you”. [6]

O the children of my household, my nephews and nieces! These narrations unveil the darkened shadows that oppression and injustice cast upon the earth; and clear it is, to every heart that heeds. Let’s raise our hands in a trembling plea, beseeching Allah to shield us from such ruinous wickedness, and bow our hearts in humility, seeking pardon from those we have wronged. And never drape yourselves in the garments of the oppressed while your own hands strike with deceit and evasion. Never resort to twisting, neither cover yourselves with a veil of false victimhood nor demand beyond your due, nor weave ingratitude, manipulation and selfishness into nets that ensnare sympathy.

Avoid False Analogies And Lying During Disputes

Allah said:

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, stated:

Allah informs us about Yusuf’s brothers [Footnote I] that when they found the 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)”. Thus, they did not draw a (sound) comparison between the basis of the matter 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 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. [7]

Avoid Burdensome Speech In Seeking to Win An Argument

The Messenger, peace and blessing of Allah be upon him, said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. Al-Allamah Abdul Muhsin Al-Abbad [may Allah preserve him] said: “The person intended in this Hadith is the one who speaks eloquently while using obscure or ambiguous language, immersing himself in speech and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [8]

Do Not Be Quarrelsome

The Prophet, peace and blessings of Allah be upon him, said, “The most hated of men in the sight of Allah is the one who is most quarrelsome”.

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

“A warning against (blameworthy) argumentation, falling into wicked behaviour and its evil, especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadith is related to a warning against lying during argumentation, falsehood, and adorned speech within it until one changes falsehood into truth and truth into falsehood; not bothered about making an oath, lying, or giving false witness. All this occurs from an extremely quarrelsome person, who goes into excess in the affair and does not feel shy in the presence of Allah- neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is one of the characteristics of the people of Imaan – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. [9]

Be Warned Against This Severe Threat

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake).[10]

Be Warned! The Status of No One Nor Your Closeness to Anyone Should Divert You From The Truth, Truthful Testimony, Fair play and Honesty

Imam Ash-Shawkani, may Allah have mercy upon him, said:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.

The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [11]

False Representation

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

Beware of kadhib [lying], for indeed it corrupts one’s ability to illustrate information based on what it should be in reality. It corrupts one’s ability to illustrate information and his ability to teach the people. The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; he portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one who is inclined towards him- so he corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood.

And when his conception and knowledge is corrupted, which is the basis of every wilful chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- he neither benefits from his tongue nor his deeds. This is why lying is the basis [or foundation] of immorality, just as the Prophet, peace and blessings of Allah be upon him, said, “Indeed lies lead to immorality [or wickedness] and indeed immorality [or wickedness] leads to the fire. [Al-Bukhari 2606/2607]

Firstly lies emerges from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. Therefore, lying prevails over his statements, deeds and state of affairs; corruption becomes deeply rooted in him and its disease leads to destruction if Allah does not grant him cure him with the medication of truthfulness, which uproots its (i.e. lying) from its original source.

This is why the basis [or foundation] of all the deeds of the hearts is based on truthfulness; and the basis of their opposites – such as showing off, self-amazement, pride, being glad [with ungratefulness to Allaah’s Favours], conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness. And the origin of every corrupt deed – whether carried out in private or public- is lies.

Allah punishes the liar by preventing him from those affairs that will bring him well-being and benefit, and He rewards the truthful one by granting him the ability to attain the beneficial affairs related to the worldly life and afterlife. There is nothing similar to truthfulness with regards to the manner in which it brings about wellbeing in this life and the next, and there is nothing similar to lying with regards to the manner in which it corrupts and harms one’s worldly affairs and the afterlife. [Allah (The Most High) said]:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21]

وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ
سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

And those who made excuses from the Bedouins came (to you, O Prophet) asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve. [9:90] [12]

Be warned Against Fujur Fil Khusumah

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

“Fujur Fil Khusumah (Iniquity, wicked or evil behaviour when disputing) is of types: rejecting what is obligated to you and claiming what one is not entitled to”. [13]

——————————————-

Footnote I: May Allah raise the rank of the brothers of Yusuf, peace and blessings of Allah be upon him, because they expressed regret and repented.

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [14]

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

[2] Az-Zawājir ʿan Iqtirāf al-Kabāʾir 2/124

[3] Ḥilyat al-Awliyāʾ 7/24

[4] Siyar Aʿlām al-Nubalāʾ 8/36

[5] al-ʿIqd al-Farīd 1/30

[6] Siyar Aʿlām al-Nubalāʾ 5/131

[7] 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)

[8] Explanation of Sunan Abu Dawud. Audio number 569

[9] An Excerpt from ‘at-Taleeqaatul Maleehah Alaa Silsilah Al-Ahadith As-Sahihah. 1/26

[10] Saheeh Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fat’hul Baari]

[11] An Excerpt from Adab At-Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]

[12] Al-Fawa’id. pages 202-203

[13] https://youtu.be/FGtZtOBbif4

[14]https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/