A New Publication – “Factors Contributing to The Weakness of The Ummah”
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Available at Manchester Salafi Bookstore
Shaikh Abu Iyaad websites
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Abu Iyaad’s websites with the works of the scholars
AbuIyaad.Com
https://abuiyaad.com/websites
Seeking out the most elderly and senior scholars
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The question: This questioner, Ahmad Kashuqah from Amman, Jordan, says: O revered Shaikh, when the statements of the scholars differ regarding the ruling on a particular issue—some saying it is Makruh (disliked), some say it is Haraam (unlawful) and some say Laa Yajuz (it is not allowed), is the verdict Haraam the best of these statements and is this always the case? And if they differ regarding a matter being allowed, recommended and that there is no harm regarding it, is the verdict recommended the best statement, and is this always the case?
Response: There is a detail clarification regarding this matter. It is incumbent upon the one seeking a verdict to examine the matter [ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق – and carefully seek for the one closest to goodness, knowledge and virtue, and closer to reaching the truth] in order to follow their fatwa. If one exercises caution, while the matter is a situation where this one says “haraam”, that one says “It is not Haraam”, he exercises caution and leaves it. This would be better. The Prophet, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” [a] “So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour”.[b]
However, if he is able, he carefully seeks until he knows [من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب – who has more knowledge, has more of that fear of Allah that makes a person abandon doubtful matters out of fear of falling into Haram, and the one who is closer to reaching what is correct] in order to follow his statement and so that his heart is at ease, similar to what the Prophet, peace and blessings of Allah be upon him, said: “Consult your heart”. [c] Righteousness is that about which the soul feels tranquil and the heart feels tranquil. If faced with differing fatwas, if the Fatwa differs, a believer examines and contemplates, and he is not hasty; [يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق – he seeks among the people of knowledge the one closest to reaching the truth, the possessors of clear-sightedness and that fear of Allah that makes a person avoid doubtful matters out of fear of falling into what is forbidden – the one his heart considers to be closer to good and closer to reaching the truth].
Similarly, in matters of recommendation, if there is disagreement regarding whether something is recommended or permissible, one should carefully consider the opinions. If his heart holds an overwhelming inclination -based on what is apparent – towards the statement of the one who says that the matter is recommended, he should act on the recommendation. If your heart is at ease that the matter is permissible only, it should be treated as permissible. The goal (intent) regarding all of this is that the one who seeks fatwa or the listener should examine and contemplate without haste, he examines the situation and circumstances of the Muftis, and he examines what is closer to good in terms of them having that fear of Allah that makes a person avoid doubtful matters out of fear of falling into Haram, their careful pursuit of the truth, and their good reputation, among other things. [end of quote]
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Footnotes:
[a] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt
[b] https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters
[c] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
[d] https://www.alfawzan.af.org.sa/ar/node/15726
السؤال: هذا السائل أحمد كشوقة من الأردن عمان يقول: سماحة الشيخ: إذا اختلفت أقوال العلماء في حكم مسألة ما، فمنهم من قال: مكروه، ومنهم من قال: حرام، ومنهم من قال: لا يجوز، فهل أحسن القول في هذه الأحكام هو الحرام؟ وهل هذا دائمًا؟ وإذا اختلفوا على مسألة بأنها جائزة مستحبة لا بأس بها فهل الأحسن القول هو الاستحباب؟ وهل هذا دائمًا، وجهونا بهذا مأجورين؟
الجواب: هذا فيه تفصيل على المستفتي أن ينظر في الأمر، ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق حتى يأخذ بفتواه، وإذا احتاط والمسألة: هذا يقول: حرام، وهذا يقول: ليس بحرام، واحتاط وترك ذلك فهذا حسن؛ لقول النبي ﷺ: دع ما يريبك إلى ما لا يريبك من اتقى الشبهات فقد استبرأ لدينه وعرضه ولكن إذا تيسر له أن يتحرى حتى يعرف من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب حتى يأخذ بقوله، حتى يطمئن قلبه، مثلما قال ﷺ: استفت قلبك البر ما اطمأنت إليه النفس واطمأن إليه القلب، إذا اختلفت عليه الفتاوى، إذا اختلفت الفتوى فالمؤمن ينظر ويتأمل ولا يعجل، يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق، وهكذا في الاستحباب إذا اختلفوا هذا سنة أو مباح يتحرى، فإذا غلب على قلبه واطمأن قلبه إلى قول من قال: إنه مستحب، عمل عمل المستحب، وإذا اطمأن قلبك إلى أنه مباح فقط عامله معاملة المباح.
والمقصود من هذا كله أن المستفتي أو السامع ينظر ويتأمل ولا يعجل، وينظر حال المفتين وأحوالهم، وينظر ما هو أقرب إلى الخير من جهة ورعهم ومن جهة تحريهم الحق، ومن جهة سمعتهم الحسنة، إلى غير ذلك
https://binbaz.org.sa/fatwas/8821/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D8%A7%D8%B0%D8%A7-%D8%A7%D8%AE%D8%AA%D9%84%D9%81%D8%AA-%D8%A7%D9%82%D9%88%D8%A7%D9%84-%D8%A7%D9%84%D9%85%D9%81%D8%AA%D9%8A%D9%86
Hasten
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Messenger, peace and blessings of Allah be upon him, said: “Hasten in doing good deeds (before you are overtaken) because there will be trials (temptation) which would be like a part of the night. (During it) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his religion for worldly goods”. [1]
Al-Allamah Saalih Al-Fawzan, may Allah preserve him, stated:
He wakes up in the morning as a believer with Iman but by the end of the evening he deviates and becomes a disbeliever, or a believer in the evening and a disbeliever in the morning. What is the cause? “Sells his religion for some worldly goods”. This is proof that the materialistic world is one of the temptations, – the adornments of the worldly life and the things such as food, drinks, transportation, mansions, castles, status, etc -thus a person abandons their religion of Islam. A person may be so consumed by their desires and love for material possessions that they abandon their religion of Islam. Allah has warned us about the allure and deception of the worldly life. Instead, we should only take what is necessary from this life to fulfill our obligations to Allah. As for just going along and forgetting about the Hereafter, this itself is destruction. [2]
Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:
Yes, a man may embrace truth and then vanish from sight, only to reappear as a disbeliever or a misguided innovator in religious matters! This is nothing short of humiliation! He used to claim that he is upon goodness, a possessor of knowledge, and adherence to the truth, but then he succumbs to disbelief – either major or minor. This is a disgrace, and we seek Allah’s protection. How many individuals have been brought low and exposed through a trial (temptation)?! You become aware of them, their deceitful assertions are laid bare, and their true reality is revealed to you. [3]
The Shaikh also said: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas, may Allah pleased with them, that the Messenger, peace and blessings of Allah be upon him, often (supplicated): [يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allaah)! Keep my heart firm upon your religion]. [Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding, that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. Therefore, a person should guard his heart, intellect, and deeds ardently more than he guards his wealth and honour. Whoever is given authority to look after his affairs is obligated to guard his heart before everything else.
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [ Surah Aal Imraan’ Aayah 8] [4]
We ask Allah:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [5]
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. [6]
[1] Sahih Muslim 118
[2] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaab. pages 11-12
[3] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202
[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76
[5]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/
[6]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/
The best in the pre-Islamic period and the best in Islam
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Hurayrah, may Allah be pleased with him, narrated: Allah’s Messenger, peace and blessings of Allah be upon him, was asked, “Who is the most honourable amongst the people?” He said, “The one who fears Allah the most”. They said, “We are not asking you about this”. He said, “Then the most honourable amongst the people is Yusuf, Allah’s Prophet, the son of Allah’s Prophet, the son of Allah’s Prophet, the son of Allah’s Khaleel”. They said, “We are not asking you about this”. He said, “So you are asking me about the Arabs’ descent; the people are of different descents and those who were best in the pre-Islamic period are the best in Islam, if they acquire (sound) understanding of (religious knowledge)”.
Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon, said:
In this hadith, it is legislated for the one to whom something related to the religion is hidden that he asks, and the scholar is the one who is asked. The Prophet, peace and blessings of Allaah be upon him, is the foremost teacher and the one who conveys the religion (ordained) by Allah. His companions used to ask him that which they wanted to understand in order to act upon it.This hadith is proof that the companions of the Prophet asked about matters related to their religion in order to acquire understanding of the religion. Knowledge- as it is said – is based on questions and answers. In this hadith there is proof (regarding) the virtue of Taqwah, as Allah, The Mighty and Majestic, said: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ– The most honourable of you in the sight of Allaah are those who fear Allaah the most]. Taqwa (fear of Allah) gathers every good because it is clearly manifested in the fulfilment of commands, keeping away from prohibitions, declaring lawful what is lawful and declaring unlawful what is unlawful – inwardly (in one’s heart) and apparent (on one’s actions), and adherence to the (Qur’an, the Sunnah, the Straight path etc).
In this hadith there is proof regarding the virtue of Yusuf, peace be upon him, and his fathers because the Prophet, peace and blessings of Allah be upon him, mentioned them.
In this hadith there is proof regarding the humility of the Prophet because he made known to them the virtue of his brother- the noble Prophet – Yusuf.
In this hadith there is proof regarding the virtue of the Arabs if they possess understanding of the religion of Islam and learn the religion, for indeed the noble Qur’an was sent down in the language of the Arab, thus, if they acquire understanding of the religion, they will be able to convey it in Allah’s earth. This is what happened in this Ummah of Muhammad, for indeed when he was sent, he called the Arabs to Iman until a great Ummah was established who were able to perform Jihad and give Dawah in the path of Allah. So, they dispersed in the earth after acquiring understanding of their religion from Allah’s Messenger and spread it in the regions of the earth- propagating, teaching, performing Jihad and judging between the people, until Allah (gave Islam the upper hand) almost everywhere in the world through them, and this was a favour bestowed on them by Allah.
In this hadith there is proof regarding the virtue of Fiqh in the religion and that the one who acquires understanding of the religion – with a good intention- in order to remove ignorance from himself, act based on the understanding in the Islamic religion and spread it in the earth, he has a great reward and station in the sight of Allah. And Allah knows best.
The evidence (or testimony for the main subject matter in this hadith) is that the people are of different descents. The best of them during the Pre-Islamic era are the best in Islam if they possess (sound) understanding (in the religion). Therefore, whoever was from the good people during the Pre-Islamic era and acted that way amongst the people, then Allah blessed them to accept Islam and they acquire understanding, they’ll be the best people because they had a good basis which Islam increased in good and perfection. [1]
The Messenger said: Indeed, Allah has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose. [2]
The Messenger, peace and blessings of Allah be upon him, said, “Whoever is held back by his deeds, his lineage will not push him forward”. [3]
Imam An-Nawawi, may Allah have mercy upon him, said, “Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, it is obligated to him not to crown himself with nobility of lineage and the virtues of his forefathers, while he is lagging behind in (performing good) deeds”. [4]
[1] An Excerpt from at -Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadith As-Saheehah. 1/34-35
[2] Sahih Abi Dawud 5116
[3] & [4] Saheeh Muslim…part of hadeeth in ‘The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness. Sharh Saheeh Muslim: Hadith Number 2699 17/18
An example of transgression in the field of knowledge
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
“Indeed, knowledge has transgression (associated with its possessor or seeker), similar to the transgression (associated with the owner of wealth)”.
Al-Allamah Ibn Al-Athir, may Allah have mercy upon him, said:
It can lead its possessor to permit concessions [I] through what is ambiguously derived from it, thus leading him to what is not permissible for him, looking down on those below him and not fulfilling its rights due to not acting upon it, just as the owner of wealth does (with wealth). [1]
“Beware of the disease of the despots because pride [a], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [b] being arrogant towards the one who benefits you from amongst those who are below you is pride, [c] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said:
[a]The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty. [b] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”. [c] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students that if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows. [2]
[I] https://salafidawahmanchester.com/2021/11/20/unjustified-pursuit-of-concessions-and-mere-claim-of-khilaaf-unbefitting-a-people-who-want-to-be-regarded-as-followers-of-clear-proof/
Some factors leading to elevation or degradation of a possessor of knowledge.
[1] An-Niyahah Fee Ghareeb Al-Hadith 3/128
[2] An Excerpt from ‘Sharh Hilyah Talib Al-Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)
Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [78 of 80]
In The Name of Allah, The Most Merciful, The Bestower of Mercy
One of the greatest characteristics of Islam is the fulfilment of contracts and promises, even towards non-Muslims. Among the characteristics of the believers is the avoidance of betrayal and treachery. There is a story about Al-Mughirah Ibn Shu’bah, may Allah be pleased with him, who accompanied a group of polytheists during their time of disbelief, while they traveled to Egypt for trade and acquired wealth. Then they spent the night there, thus, he attacked and killed them, and took their wealth. He came to Prophet, peace and blessings of Allah be upon him, as a Muslim, presented the wealth and narrated the incident to him. The Prophet, peace and blessings of Allah be upon him, said: “As for your Islam, we accept it; however, the wealth is that of treachery, and we have no need for it.” This is because it was acquired through treachery. Islam does not permit treachery under any circumstances.
Another incident: There was a treaty between the Romans and the Muslims, then as this treaty approached its end, Mu’awiyah, may Allah be pleased with him, proceeded with his army, stating: “Once the time of the treaty ends, we’ll launch an attack on the enemy”. An old man mounted his horse, shouting, “Allahu Akbar! Fulfilment and not treachery! Allahu Akbar! Fulfilment and not treacheryl!” Mu’awiyah, may Allah be pleased with him, asked him (about it), so he said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, ‘When one has covenant with people, he must not strengthen or loosen it till its term comes to an end or he brings it to an end in agreement with them (to make both the parties equal)'”. So Mu’awiyah stopped.
Treachery and betrayal are not permissible (to be perpetrated against) unbelievers, despite them being upon misguidance. Acts of destruction and devastation in this manner are not permissible because they result in the killing of women, children, and innocent people, and it does not harm the enemy. Indeed, the enemy rejoice about it (i.e. such actions) to tarnish the image of Islam and its adherents, and it is exploited by the media to oppose Islam and give Islam an image darker than the corrupt religions. This is what results from the actions of these people (i.e. the terrorists) against Islam and the Muslims. It is incumbent upon the Muslims to serve as role models of truthfulness, lofty manners, fulfilment (of covenants) and trustworthiness, and be distant from what contradict these characteristics, such as treachery, betrayal, lies, and bloodshed which does not benefit Islam, rather it harms it. [Paraphrased]
An Excerpt from the link below: