Incredibly beneficial advice from topics covered by a number of ahadeeth. With explanations from various scholars.
[widgetkit id=”16″ name=”Notes Advice for Women”]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Do not be duped by anyone disguising their unwillingness to accept truth as a genuine concern to stop others – in their view – from speaking until they are experienced!
Truth is to be searched and accepted, even from a younger person
Al-Allaamah Rabee Bin Haadi al-Mad’khali [may Allah preserve him] stated:
Whenever AbuBakr [may Allah be pleased with him] was compelled due to a need (for some evidence) and he did not have textual proof from Allah (the Qur’an) or what the Messenger [peace and blessings of Allah] said regarding such and such affair, -and likewise Umar [may Allah be pleased with him] used to do the same,- he asked someone younger than him and finds a hadeeth related to the affair from someone younger than him amongst the Sahaabah, and from the latter companions, such as Al-Mugheerah Ibn Shu’bah [may Allah be pleased with him]. The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person, and he never rejects truth – whether it is stated by a Muslim or unbeliever. His soul seeks after the truth, so if he finds a text from the Book of Allah and the (authentic) Sunnah of the Messenger, then all praises and thanks be to Allah, but if he does not have it and finds it with someone else, he accepts it. Ibn Hazm [may Allah have mercy upon him] said, “It may be that a person did memorise an Ayah and a hadeeth, then something occurs, but he forgets the Ayah and the hadeeth and is reminded by someone else. It is not possible for a person to establish or accomplish his religious and worldly affairs except by way of cooperating upon righteousness and piety. He does not become proud when something occurs whilst he has no proof or cannot recall a text he did memorise or has forgotten, or does not have a statement from the Sahaabah and the Taabi’een, [rather] he asks someone else and does become haughty. [Source: Marhaban Yaa Taalibal Ilm’ pages 245-247. Slightly paraphrased]
There is no doubt that we must return to the old wise scholars and this is what all the elder Salafi teachers have been doing for nearly three decades. They are well-acquainted with the statement of Al-Allaamah Ubaid [may Allah have mercy upon him] on this link. https://salafidawahmanchester.com/2017/03/17/returning-elders-guidance-times-adversity-followed-path-since-time-sahaabah-shaikh-ubaid/
All their clarifications are based on the Qur’an and Sunnah as understood by the Sahaabah and backed by the clarifications of the contemporary senior Salafi Scholars. Indeed, none has a problem with this except one who is either short-sighted or cannot come to terms with the fact that his erroneous views on a worldly or religious affair have been made known by those of his age group or those younger than him based on the unambiguous clarifications of the senior scholars of the era, so he desperately seeks to reject sound advice by claiming that those who advise him and others are young and inexperienced about those specific worldly affairs, even though the evidence quoted to him is from senior, old wise Salafi Scholars as well as senior and experienced people in the worldly affairs.
We ask Allah to grant to Sidq Aameen
Shaykh Saalih al-Fawzan:
If you desire for Allah to forgive you, then forgive those who behave badly towards you, for indeed the recompense is according to the action.
Sharh Kitaab al-Kabaa’ir pg 106
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
Is there any reward for good other than good? (Surah: Ar-Rahman verse 60)
https://salafidawahmanchester.com/2019/08/25/forgive-people-and-allaah-will-forgive-you/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Monday: Umdatul Fiqh – Explanation By Al-Allaamah Ubayd Al-Jaabiri [may Allah have mercy upon him]
Thursday: Usool ath-Thalaatha – By Al-Allaamah Zayd Bin Haadi [may Allah have mercy upon him]
Saturday: Kitab At-Tawheed – By Al-Allaamah Saalih Al-Fawzan[may Allah preserve him]
Sunday: Umdatul Ahkhaam
Sunday: Sharhus Sunnah – Al-Allaamah Saalih Al-Fawzaan
Once a month (on a Saturday): Taleeq Bahja al-Quloob -Sharh Jawaami al-Akhbaar
So, Alhamdulilah, one has all of these lessons to attend. However, this does not change the reality that when a problem emerges that requires clarification, we avoid it and claim that all of us should only focus on teaching and learning. Here's an essential issue that has been bothering some people recently, so we addressed it regardless of who is yelling and raving in the East or West because all of it is to divert attention away from something they don't want to rectify. https://salafidawahmanchester.com/2023/10/07/one-of-al-allaamah-rabee-bin-haadis-excellent-qualities-can-be-seen-in-the-manners-of-our-elder-teachers-in-the-west/
The Salafiyyoon in the UK have never been asleep nor in need of being reminded that they busy themselves with Duroos because our elder teachers have had a close connection with the senior Scholars and their books for many years, and this affair continues to this day. We love the Scholars and their students, but we are vigilant about people with ulterior motives, especially when they seek to divert attention from something they are required to rectify.
Shaykh al-Uthaymeen (rahimahullah):
Whenever (you find) your heart heedless, and you are preoccupied with the worldly life, then go to the graves and contemplate about those people (in the graves), yesterday they were upon the earth, just as you are now.
Sharh Riyadh as-Saaliheen v.3 pg.473
وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔا وَهُوَ خَيۡرٌ لَّكُمْۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔا وَهُوَ شَرٌّ لَّكُمْۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. (2:216)
Al-Allaamah al-Uthaymeen (rahimahullah):
Do not dislike something which Allah has chosen (decreed), for indeed Allah has chosen something which has a tremendous benefit in it, you are just not aware of it!
Sharh Riyadh as-Saaliheen v.3 pg.309
Al-Haafidh ibn Hajr (rahimahullah)
Indeed when a person sees his companion is sad, it’s recommended for him to speak to him (with words) which will remove his sadness and bring comfort to his soul.
Fath al-Baari vol.9 pg.292
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger [peace and blessings of Allah be upon him]. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Prophet) began to talk before his Companions (had spoken). Thereupon Allah’s Messenger [peace and blessings of Allah be upon him] said, “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahmaan) spoke along with them and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. Thereupon he said to them, “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said, “How can we take an oath on a matter which we have not witnessed?” He (the Prophet) said, “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]
After three ahaadeeth were quoted – including the above one regarding the murder of Abdullah Bin Sahl, Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated, “These three ahaadeeth are the same as those before them, in clarification of giving precedence to people of virtue, knowledge, and those of old age over those younger than them, giving concern to the affair by placing them in their deserved position in which Allah has placed them, as has preceded in the statement of the Prophet [peace and blessings of Allah be upon him], “The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as Imam for the people, and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission”. (1) [Paraphrased]
Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “The apparent context of the hadith is that the three came to Allah’s Messenger [peace and blessings of Allah be upon him] to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim; otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir. Muhayyisa and Huwayyisa are cousins of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? That is because he had the story and knew about it. And why did Abdur Rahmaan not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. (2)[Paraphrased]
The Messenger [peace and blessings of Allah be upon him] said: “He is not one of us who is not merciful to our young, nor respects the rights of our elders, nor enjoins good, nor forbids evil”. (3)
Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said: Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez [may have mercy upon him], “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son’. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son”. (4)
[Ref1:https://binbaz.org.sa/audios/2335/128-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%86%D8%B7%D9%84%D9%82-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B3%D9%87%D9%84-%D9%88%D9%85%D8%AD%D9%8A%D8%B5%D8%A9-%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D8%A7%D9%84%D9%89-%D8%AE%D9%8A%D8%A8%D8%B1-%D9%88%D9%87%D9%8A-%D9%8A%D9%88%D9%85%D9%89%D8%B0-%D8%B5%D9%84%D8%AD-%D9%81%D8%AA%D9%81%D8%B1%D9%82%D8%A7 ]
[Ref 2:https://alathar.net/home/esound/index.php?op=codevi&coid=33690 ]
[Ref 3:Sunan at-Tirmidhee 1921]
[Ref 4:An Excerpt from Marhaban Yaa Taalibal Ilm’ page 123]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Aa’isha [may Allaah 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 Allaah 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 anyone 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 off”. [Saheeh Muslim. 1688a]
“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede in divinely ordained punishments.
“Those who have gone before you were destroyed, because if anyone 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 due to their sins and because they said, “It is impossible to cut the hand of this person of high standing”. When one of them of high social status committed theft, they pardoned him, but when one of them of low social status committed theft, they punished him. As a result, Allah’s prescribed punishments were carried out according to their desires. This hadeeth demonstrates that the nations that came before us committed theft, including the rich and the poor, people of high and low status, and there was considerable theft in their midst.
Then the Messenger made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, Muhammad’s daughter, were to steal, I would have her hand cut off.”
O Allah! Send Your salutations and blessings upon the prophet). This is how justice should be done and how Allah’s rulings should be applied, and not through desires. He swore that if Fatimah, Muhammad’s daughter – who had a higher status than the Makhzumi woman both in nobility and lineage, and she is the leader of the women of paradise – stole, he would cut off her hand. [(1)]
Justice Must Be Established Between Teachers and Students
The text of this reminder was quoted by Ustaadh Abu Ukaasha [may Allaah preserve him and all the teachers] on Saturday during the one day conference in Stoke On Trent- that Shaikhul Islaam Ibn Taymiyyah [may Allaah 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 Allaah [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]. [Surah Al-Maa’idah. Aayah 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 Allaah and His Messenger by obeying Allaah and His Messenger, doing that which Allaah and His Messenger have commanded, declare unlawful that which Allaah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allaah 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 Allaah 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 Allaah alone, obedience to Allaah’s Messenger, adherence to truth and establishment of justice. Allaah [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] [(2)]
[(1)]: An Excerpt from Sharh Riyaadus Saaliheen Vol 6. Pages 525-530 By Imaam Muhammad Ibn Saalih Al-Uthaymeen (rahimahullaah). slightly paraphrased
[(2)]: Majmoo Al-Fataawaa. 28/15-17. paraphrased]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imaam Al-Barbahaaree [may Allah have mercy upon him] said: “It is not permissible to hide sincere advice from any of the Muslims, whether pious or impious, in matters of the religion. Whoever hides that has acted deceitfully towards the Muslims. Whoever acts deceitfully towards the Muslims has done so towards the religion. Whoever acts deceitfully towards the religion has behaved treacherously towards Allah, His Messenger and the believers”.
Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allah have mercy upon him] said: I say: The meaning of An-Naseehah is ‘Purity’ and ‘Clearness’. It is said: [ نصح اللبن – the milk is pure] when it is clear. This is the linguistic meaning of An-Naseehah. In the Shariah, (it means) to inform a Muslim regarding what is obligated to him in relation to the (rights of Allah or his relationship with Allaah) and His creation without slyness and false courtesy. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish [deception].
Indeed, the Prophet [peace and blessings of Allah be upon him] said in the hadith, “The religion is Naseehah, the religion is Naseehah, the religion is Naseehah; so, the Sahaabah said, ‘O Messenger of Allah! To who?’ He said, ‘To Allaah, His Book, His Messenger, to the leaders of the Muslims and their common folk”’.
Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] passed by a pile of foodstuff, he put his hand in it and found that it was wet. He said, “What is this, O seller of the foodstuff?” He said, “It became wet due to the rain O Messenger of Allah!” He said, “Why do you not put it on top of the food so that people can see it? Whoever deceives is not from me”. [Muslim 102]
Deception in trade is when one hides a defect (found in the commodity). And with regards to consultation, it is when one recommends something to a person that is harmful to his religious or worldly affairs.
As for Naseehah Lil-Laah – [sincerity to Allah]: It is to believe in Allah [The Most High], single Him out in (His Lordship, Names and Attributes and to single Him out in worship), give precedence to obeying Him over obedience to the creation, fearing the standing in His presence (on the Day of judgement) and to be mindful of Him in private and public.
As for An-Naseehah Li-kitaabihee-[Sincerity to His Book]: It is to recite it, ponder upon its meanings, act upon it and believe in the information it contains.
As for Naseehah Li-Rasoolihee – [Sincerity to His Messenger]: It is to testify to that which he has informed (us), fulfil what he commanded, keep away from what he has forbidden, exalt and honour him.
An-Naseehah Li-A’immatil Muslimeen- [Sincerity to the leaders of the Muslims]: It is to obey them in that which does not necessitate disobedience to Allah, to refrain from betraying them, send them advice through those who are able to advise them in private because that is the manner that will be more suitable for advice to be accepted.
An-Naseehah Li-Aammatil Muslimeen- [sincerity to the common Muslims]: It is to call them to the path of Allah, teach them what is beneficial and warn them against that which will harm them. [(1)]
Read "The Dangerous Unattainable Goal – [Seeking After Pleasure of People at The Expense of Allah’s Displeasure]": https://salafidawahmanchester.com/wp-content/uploads/2021/07/The-Dangerous-Unattainable-Goal.pdf
[(1)]: Ir’shaad As-Saariy Fee Sharhis Sunnati Lil-Barbahaaree. Pages 157-158. slightly paraphrased