Remember when he [i.e. Ibrahim, peace be upon him] said to his father: O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? O my father! Verily! There has come to me of knowledge that which came not unto you. [19:42-43]
Imam Sadi, may Allah have mercy upon him, said: Look at this fine speech that appeals to the hearts?! He did not say to his father, “Indeed, you are a Jahil [an ignorant person]” lest his father is turned away due to rough speech; rather [Allah said that Ibrahim said]:
So follow me. I will guide you to a Straight Path. “O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the Most Beneficent (Allah). “O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan(Satan) (in the Hell-fire).” [19:43-45]
Friends on that Day will be foes one to another except the pious. (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve; (You) who believed in Our Aayat [proofs, verses, lessons, signs, revelations, etc.] and were Muslims. Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Az-Zukhruf. 67-73]
[ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ – Friends on that day] – Meaning: On the day of judgement, those who befriended one another (in the worldly life) based on disbelief, belied (Allah and His Messenger), and disobedience to (Allah and His Messenger), [بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ – (They) will be foes one to another]- Meaning: Because their friendship and love for one another was for other than the sake of Allah, thus, they will be enemies one to another; [إِلَّا ٱلۡمُتَّقِينَ – Except the pious)]- Meaning: Those who kept away from shirk and disobedience because their love for one another will continue.
Thereafter, Allah mentioned the reward, and that [He] will address them with what will gladden their hearts and dispel every evil from them, saying:
[يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ- My worshippers! No fear shall be on you this Day, nor shall you grieve]- Meaning: Neither will you encounter any fear from those matters one will come across nor grieve about what has already taken place, because after what is hated has been removed [i.e. the judgement] from every direction, what is beloved and sought after is attained.
Then Allah said: [ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا – (You) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.)] – Meaning: Allah described them as those who believed in His Ayat, and this includes testifying to its truthfulness as well as those matters without which this testification cannot be complete, such as having knowledge of its meaning and acting upon what it necessitates.
[وَڪَانُواْ مُسۡلِمِينَ – and were Muslims]- Meaning: They (willingly) submitted to Allah in all circumstances, so they combined the characteristics of outward (righteous) deeds and (righteous) deeds (of the heart) . [1]
Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, [there will be] therein all that the one’s inner selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do [in the life of the world]. Therein for you will be fruits in plenty, of which you will eat [as you desire].
[1]: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
By Allah! The Salafi Dawah did not spread in recent times, as well as in the past, except at the hands of people who are scholars, wise and forbearing people who embody the methodology of the Messenger – peace and blessings of Allah be upon him – and strive to implement it to the best of their abilities; thus, Allah benefitted (others) through them, and the Salafi Dawah spread to various parts of the world through their manners, knowledge and wisdom. And in recent times, we observe a decline and contraction of the Salafi Dawah, which can be attributed to the loss of the wisdom exemplified by these individuals, and first and foremost (a loss) of the Messenger’s wisdom, his compassion, manners, gentleness, and (upright) leniency – peace be upon him.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
A Conversation Between Imam Al-Albani, may Allah have mercy upon him, and others
The Arabic text of this article was shared by our close companion and friend, Ustadh Abu Tasneem (Mushaf Al-Banghali), who suggested that I share it in the English language. May Allah bless him and his family Ameen.
لشيخ : ما هو ثمن الحب في الله؟ ما تقول؟ ارفع اصبعك بس هالي عندو جواب يعطينا هذا الجواب على هذا السؤال، تفضل
السائل : يقول عليه الصلاة والسلام ( سبعة يظلهم الله في ظله يوم لا ظل إلا ظله رجلان تحابا في الله اجتمعا على ذلك و … )
الشيخ : إيه هذا جواب، كلام صحيح في نفسه ولكن ليس جوابا للسؤال
السائل : هذا جزاء
الشيخ : أيوه، هذا تعريف للحب في الله تقريبا وليس تعريف كامل، أنا سؤالي ما هو الثمن الذي ينبغي أن يدفعه المتحابان في الله أحدهما للآخر ولا أعني الأجر الأخروي وبعبارة أخرى أنه هذا السؤال حاديث وطارئ بيجوز يكون يعني سؤالي قاصر فقد … أعدد أعدد حتى أشوف حالي أنا أحسنت السؤال، أريد أنا من السؤال أن أقول ما هو الدليل العملي على الحب في الله بين اثنين متحابّين فقد يكون رجلان متحابين لكن تحاببهم شكلي ما هو حقيقي فما الدليل على الحب الحقيقي
سائل آخر : أن أحب إليك ما أحبه لنفسي
الشيخ : هذا صفة الحب أو بعض صفات الحب
السائل : الخلاصة
الشيخ : تفضل
السائل : قال الله تعالى (( إن كنتم تحبون الله فاتبعوني يحببكم الله ))
الشيخ : هذا جواب لسؤال آخر، جواب صحيح لسؤال آخر، تفضل
سائل أخر : الجواب قد يكون الحديث الصحيح
الشيخ : ابعد عن القدقدة لأنه ما بيكون جواب
السائل : الحديث الصحيح ( ثلاث من كن فيه وجد حلاوة الإيمان )
الشيخ : وجد
السائل : نعم، من ضمنه الذي يتحابّا في الله
الشيخ : أحب الرجل فلا يحبه إلا في الله، هذا ليس جوابا، هذا أثر المحبة في الله، ما هو؟ حلاوة يجدها في قلبه وليس كان السؤال ما أثر الحب في الله، تفضل
سائل أخر : كأنك تريد قوله تعالى
الشيخ : ما لك وما أريد، جاوب على السؤال
السائل : (( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ))
الشيخ : هذا هو الجواب أحسنت، هذا هو الجواب، شرح هذا إذا كنت أنا أحبك في الله فعلا تابعتك بالنصيحة كذلك أنت تقابلني بالمثل ولذلك فهذه المتاعبة بالنصيحة قليلة جدا بين المدعين الحب في الله عز وجل، الحب هذا قد يكون فيه شيء من الإخلاص ولكن ما هو كامل وذلك لأن كل واحد منا بيراعي الثاني، إيه بنخاف ليزعل، بنخاف ليشرد، إيه خليه معنا يعيش معنا … بـ بـ إلخ.
مو هذا هو، الحب في الله ثمنه أن يخلص كل واحد منا للآخر وذلك بمناصحته، يأمره بالمعروف وينهاه عن المنكر دائما وأبدا فهو له في نصحه أتبع له من ظله والصورة التي ذكرها الأخ في الواقع هو من أحسن … يمكن أن يكون عن ذلك السؤال ولذلك صحّ أنه كان من أدب الصّحابة حينما يتفرقان أن يقرأ أحدهما على الآخر
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
The Shaikh: What is the worth (value) of love for the sake of Allah? What do you say (i.e. your opinion)? Please raise your finger if you have an answer to this question; go ahead.
The questioner: The Prophet, peace and blessings of Allah be upon him, said: “Allah will shade seven individuals on the Day when there is no shade except His shade: two men who love each other for the sake of Allah and come together for that purpose, and…” (a)
The Shaikh: This answer is a correct statement in its essence, but it is not the (intended) answer to the question.
The questioner: This is a (good) recompense.
The Shaikh: This is a closer definition of love for the sake of Allah, but it is not a complete definition. My question is about the value that two individuals who love each other for Allah’s sake must give (bestow) to one another. I do not mean the rewards in the Hereafter. I would like to know what practical evidence exists to demonstrate love for the sake of Allah between two individuals. It is possible for two men to love each other, but it is superficial and not real. What is the proof of love (for the sake of Allah) in reality?
Another questioner: To wish for you what I wish for myself.
The Shaikh: This is a characteristic of love or some characteristics of love.
The questioner: The summary.
The Shaikh: Please proceed.
The questioner: Allah, The Exalted, says: [إن كنتم تحبون الله فاتبعوني يحببكم الله – Say (Muhammad the people)! If you truly love Allah, then follow me, Allah will love you]. (b)
The Shaikh: This is an answer to a different question. It is a correct answer to another question; please proceed.
Another questioner: The answer may be an authentic hadith.
The Shaikh: Distance from (avoid) Qadqadah (speech built on may be, may not), as it may not yield any (meaningful) answers.
The questioner: The authentic hadith: “There are three qualities for which anyone who is characterised by them will find the sweetness of faith…” (c)
The Shaikh: (Will) find (the sweetness of faith)…
The questioner: Yes, a condition (or something that must be present) for those who love one another for the sake of Allah.
The Shaikh: “To love a man only for the sake of Allah”, this is not the (real) answer. This (hadith) is a sign (or an effect) of love for the sake of Allah. What is this sign (or effect)? It is a sweetness experienced in his heart. The question was not about the effects of love for the sake of Allah. Please continue.
Another questioner: It seems you are referring to (or you intend) the statement of Allah…
The Shaikh: What do you have and what do I want? Answer the question.
The questioner:
والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). (d)
The Shaikh: This is the answer, well done. This is the answer. The explanation of this is that if I (truly) love you for the sake of Allah, I will offer you sincere advice, and you should reciprocate in kind. For this reason, this mutual advice is quite rare among those who claim to love one another for the sake of Allah, The Mighty and Majestic. While this love may contain some degree of sincerity, it is not complete, as each of us tends to consider the feelings of the other (i.e. at the expense of sincere advice). We fear annoying (one another), making (one another) startled (creating distance). Let him live with us (i.e. we prefer to keep each other at the expense of sincere advice).
The price (or value) of love for the sake of Allah is to be sincere to one another through sincere advice, enjoining good, and forbidding evil- always and forever. The bond formed through such advice is more profound than mere companionship. The example provided by the brother is indeed commendable and relevant to the inquiry at hand. It has been established with authenticity from the etiquettes of the Prophet’s companions that when (they met and before) departing, one of them would recite to the other:
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). [Paraphrased excerpt. Your feedback welcome to improve this paraphrase] https://alathar.net/home/esound/index.php?op=codevi&coid=158162
[a] Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “There are seven whom Allah will shade on a day when there is no shade but His. They are a just ruler, a youth who grew up in the worship of Allah, one whose heart is attached to the mosques, two who love each other, meet each other, and depart from each other for the sake of Allah, a man who a beautiful woman of high status tempts but he rejects her, saying, ‘I fear Allah,’ and one who spends in charity and hides it such that his right-hand does not know what his left hand has given, and one who remembered Allah in private and he wept.” [Al-Bukhari 660 and Muslim 1031]
[b] Surah Aal Imran. Ayah 31
[c] “There are three qualities for which anyone who is characterised by them will find the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell”. [Sahih Muslim 43]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
As the (true) followers of the Prophets are characterised by their knowledge and commitment to justice, therefore, the discourse of the adherents of Islam and the Sunnah regarding disbelievers and those who engage in bidah must be grounded in knowledge and justice, rather than conjecture and desires. Due to this, the Prophet, peace and blessings of Allah be upon him, stated, “There are three types of judges; one will enter Paradise, while two will enter the fire. A man who knows the truth and judges accordingly will enter Paradise; a man who knows the truth yet judges contrary to it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. When it is case that one who adjudicates matters of wealth, life, and honour is (threatened with) entry into the fire for failing to be a just scholar, then, what about the one who renders judgments without knowledge, particularly ahlul bidah, who address issues of faith, the core tenets of Iman, and knowledge regarding Allah, His Names, Attributes, and Actions, as well as other profound matters of knowledge. [1]
This article serves as a brief response to the assertions made by David Ben-Basat, who sought to articulate his understanding of the distinctions between Sunni and Shia, at least as reflected in this above post of his at the Jerusalem Post. However, it is imperative to emphasise that a more fitting title would be “the Distinction Between Islam and the Beliefs of the Rafidah”. This distinction arises from the fact that the tenets and practices of the Rafidah religion diverge significantly from those of Islam.
David stated: The conflict between Sunni and Shia Muslims remains one of the central features shaping the political and religious dynamics of the Middle East.
Rooted in Islamic history since the 7th century, this divide has evolved into a broad political and ideological battle, exploited by regional powers such as Iran and Turkey to extend their influence, fueling clashes between the two sects. Islam is divided into two main branches: Sunni Muslims, who make up about 85% of the Islamic world, and Shia Muslims, who represent around 15%. [end of quote]
Response: The conflict between Islam and the religion of the Rafidah was first initiated by Abdullah Bin Sabah, a Jew from Yemen. Shaikh Shamsuddeen Al-Afghani, may Allah have mercy upon him, stated:
The enemies of Islam, recognising their inability to eradicate this religion (Islam), strategically infiltrated it with disbelieving agents- individuals who masqueraded as Muslims, aiming to sow confusion, trials, and tribulations, while promoting polytheism by elevating the status of the righteous and venerating their graves (through beliefs and practices) not sanctioned by Allah. Consequently, the Ummah faced trials stemming from the schemes of Abdullah Bin Saba, who asserted that Ali Ibn Abee Talib, (the Prophet’s cousin), deserved worship alongside Allah. The followers of Abdullah Bin Saba became known as the Saba’iyyah, and later as the Rawaafid (Shiites), Ismaaliyyah (Shiites), Nusayriyah (Shiites), among others within the Baatiniyyah sect. [Footnote a] They engaged in the veneration of graves and their occupants, constructing places of worship and shrines at these sites. Through such actions, they revived the corrupt practices of those (particular) Jews, Christians, and idol worshippers who strayed from the true path of the Prophets of Allah. This illustrates how the worship of graves emerged within this Ummah through the practices introduced by the Rawaafid (Shiites). [2] Read: http://www.islamagainstextremism.com/articles/bmfjr-a-brief-overview-of-the-doctrines-innovated-by-abdullah-bin-saba-al-yahudi-which-became-the-foundational-beliefs-of-the-sects-of-the-shia.cfm
Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him, said:
The Saba’iyyun are the companions of Abdullah Bin Saba, who said to Ali, “You are.. you are”- meaning, “You are the deity”. Hafidh Adh-Dhahabi, may Allah have mercy upon him, said, “Abdullah bin Saba was from the extremists amongst the heretics- misguided and misguiding others”. Ibn Asakir, may Allah have mercy upon him, said, “He was originally from Yemen- a Jew who manifested Islam, travelled around the Muslim lands to turn them away from obedience to their leaders and to bring about evil between them, and he entered into Damascus for that reason”. Abu Ya’laa, may Allah have mercy upon him, reported in his Musnad from Al-Jalaas who said, “I heard Ali, may Allah be pleased with him, saying to Abdullah Bin Saba, “Indeed, there will be thirty liars at the approach of the hour and you are one of them”. Abdullah bin Saba had followers and they were called the Saba’iyyun. They believe that Godhead is with Ali. Indeed Ali burnt them with fire during his Khilaafah. And do not think that the followers of Abdullah Bin Saba have perished, (rather) there is that leader of misguidance -khumeini, who displays (so called) jealousy for Islam, yet he destroys its pillars. Some of the ignorant ones among the Ikhwan al-Muslimoon were deceived by Khumeini, and they used to mention him on the pulpits; but when the Book titled: Jaa’a Dawrul Majoos appeared, they were shaken. They kept quiet and did not praise Khumeini. Perhaps the Muslims will take a lesson from the story of Abdullah Bin Saba and be warned against the machinations and filth of the Rafidah because their call is based on deception.[3]
Furthermore, the assertion that Islam is bifurcated into two primary branches is fundamentally erroneous. The essence of the religion remains unified; guidance stands apart from misguidance, and truth is clearly delineated from falsehood. Therefore, any notion of division within the faith is unfounded. It is, in fact, those who have strayed from the righteous path who have caused fragmentation. Conversely, those who faithfully adhere to the authentic teachings of Islam remain united in their belief and methodology. It is imperative for those who have deviated from the true teachings of the Qur’an and Sunnah to renounce their misguidance and return to the path of truth. Thus, anyone who innovates into the religion is rebutted and he is guilty of splitting. Al-Allamah Zaid Bin Hadi Al-Madkhali [may Allah preserve him) said:
The innovator in religious matters is the cause for the splitting, because splitting is connected to innovation in religion and unity is connected to the Sunnah. The obligation of refuting an opposer of the truth is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear, so (in this case) Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against an innovator in religious affairs and one who opposes the truth”. [4] For further insights on the various sects, please read below:
David said: Conservative Sunni rhetoric often regards Shias as heretics and even infidels, citing accusations like those against Aisha, the wife of the prophet Mohammed, of betrayal and attributing superhuman qualities to Shia imams, elevating them to a status comparable to that of the prophet himself. [end of quote]
Response: It is essential to recognise that dismissing the judgments against the Rafidah as mere rhetoric is a grave error, rooted in either misguidance or ignorance. These judgments are not mere expressions of persuasive language or the artful manipulation of words; they do not stem from the superficial techniques employed by rabble-rousers, demagogues, ideologues, or Zionists, nor do they represent eloquent discourse devoid of substance. Such a characterisation is more fitting for those who have introduced innovations into the sacred teachings of the Prophets, subsequently deriving their conclusions from these alterations. This path is reminiscent of those who strayed from the righteous ways of the noble Prophets Musa and Isa, peace and blessings of Allah be upon them, as well as those who have introduced erroneous beliefs and practices, including the Rafidah and the Khawarij. Rhetoric, therefore, is more aptly associated with these groups than with the judgments rendered by the upright scholars of Islam, which are firmly anchored in the infallible verses of the Qur’an and the authentic Sunnah of the Prophet Muhammad, peace and blessings of Allah be upon him.
Furthermore, David’s stance raises questions about his honesty; he is either misrepresenting Ahlus Sunnah as those who unjustly accuse the Rafidah or he is exercising unnecessary caution due to his lack of understanding of Rafidah beliefs, leading him to label valid refutations as rhetoric and accusations. Regardless of David’s intentions, if the Rafidah come across his statements, they might either appreciate his assistance in their Taqiyyah or regard him as poorly informed. The Rafidah are well known for disparaging Aa’Isha, may Allah be pleased with her, and their contempt for most of the Prophet’s companions, all while deifying the Prophet’s family—a belief innovated for them by the Yemeni Jew Abdullah Bin Saba. [Footnote c]
David stated: Sunni conservatives base their views on classical fatwas, such as those by 13th-century theologian Taqi al-Din Ibn Taymiyyah, who declared Shias/Shi’ites to be more heretical than Jews, Christians, and idolaters, likening them to the Crusaders and Mongols of his era. These ideological differences have spiraled into political struggles, with each side vying to dominate the region’s key states. [end of quote]
Response: David’s statement clearly highlights his ignorance of the topic at hand. Indeed, scholars who lived centuries before Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him and all of them, denounced the Rafidah and labeled them as heretics. Some even went so far as to declare the Rafidah as disbelievers, asserting that their beliefs are deemed apostasy, polytheism, and disbelief according to the teachings of the Qur’an and Sunnah. Since Abdullah Ibn Saba concocted the beliefs and methodology of the Rafidah, the erudite scholars from each generation prior to Shaikh Al-Islam Ibn Taymiyyah have confronted the Rafidah. Here are some significant examples.
Alqamah Ibn Qays An-Nakha’i [62AH], may Allah have mercy on him, a student of the Sahabi Abdullah Ibn Mas’ud, may Allah be pleased with him, said:
Indeed, this Shia sect has exaggerated in their veneration of Ali, may Allah be pleased with him, just as the Christians have exaggerated in their veneration of Jesus, son of Mary, peace and blessings of Allah be upon him.” [5]
Talhah Ibn Musarraf [112 AH], may Allah have mercy on him, said:
“The women of the Rawaafid are not to be married, nor are their sacrifices permissible to eat, for they are people of apostasy.” [6]
Imam Malik Ibn Anas [179AH], may Allah have mercy on him, stated:
“Those who insult the companions of the Prophet, peace and blessings of Allah be upon him, do not have a share or portion in Islam.” [7]
Imam Malik also said:
“Whoever insults the companions of Allah’s Messenger, peace and blessings of Allah be upon him, has no right to the spoils of war. Allah, the Exalted, said:
[للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلاً من الله ورضواناً – (And there is also a share in the booty) for the poor emigrants who were expelled from their homes and their properties, seeking the bounty of Allah and His pleasure]. These are the companions of Allah’s Messenger who emigrated with him. Then Allah said: [والذين تبؤوا الدار والإيمان- And those who, before them, had homes (in Al-Madinah) and had adopted the faith]. These are the Ansar. Then Allah further stated:
[والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان – And those who came after them, say, “Our Lord! Forgive us and our brethen who have preceded us in Faith].
The spoils of war are for these three groups. Therefore, whoever insults the companions of Allah’s Messenger, peace and blessings of Allah be upon him, does not belong to any of these three groups and has no right to the spoils. [8]
Imam Abu Yusuf, may Allah have mercy upon him, the student of Imam Abu Hanifah, may Allah have mercy upon him, said: “I will not pray behind a Jahmi, nor a Rafidi, nor a Qadari.” [9]
Imam Ash-Shafi’i, may Allah have mercy upon him, said:
“I have not seen anyone among the people of vain desires more deceitful in their claims or more prone to false testimony than the Rāfidah.” [10]
Imam Muhammad Ibn Yusuf Al-Firyabi [212AH], may Allah have mercy on him, said:
“I see the Rāfidah and the Jahmiyyah as nothing but heretics.” [11]
Imam Al-Qasim Ibn Sallam [224AH], may Allah have mercy on him, said:
“I have interacted with people and engaged with the scholars of theological rhetoric, yet I have never encountered a group more repugnant, more despicable, weaker in argument, or more foolish than the Rawaafid. During my tenure as a judge in the border regions, I expelled three individuals from among them: two Rawaafid and one Jahmi, asserting that individuals like you should not reside among the inhabitants of the borders.” [12]
Imam Ahmad Ibn Yunus [227AH], may Allah have mercy on him, said:
“We do not consume the sacrifice of a man who is a Rafidi, for in my view, he is an apostate.” [13]
Imam Abu Zur’ah Ar-Razi [264 AH], may Allah have mercy on him, said:
“If you see a man disparaging any of the companions of Allah’s Messenger, peace and blessings of Allah be upon him, know that he is a heretic. This is because for us the Messenger is truth and the Qur’an is the truth. The Qur’an and the Sunnah have been conveyed to us by the companions of Allah’s Messenger. Those who seek to undermine our witnesses aim to invalidate the Book and the Sunnah, and it is more appropriate to disparage them; they are indeed heretics.” [14]
Abdur Rahman Ibn Abi Hatim, said that he inquired of his father, Abu Zur’ah, regarding the path of the Sunnah and the beliefs which the scholars have encountered in all regions. Among their remarks was: “Indeed, the Jahmiyyah are disbelievers, and the Rafidah have rejected Islam.” [15]
Imam Al-Barbahari [329AH], may Allah have mercy upon him, said:
“Be aware that all deviant beliefs are reprehensible, leading to violence. The most despicable and heretical among them are the Rāfidah, the Mu’tazilah, and the Jahmiyyah, for they seek to lead people towards negation (of Allah’s Attributes) and heresy.” [16]
Imam Ibn al-Jawzi [597], may Allah have mercy upon him, said:
“The excessive veneration of the Rāfidah for Ali, may Allah be pleased with him, led them to fabricate numerous hadiths extolling his virtues, many of which are detrimental and offensive to him. They have also introduced various jurisprudential opinions that are innovations in religion that contradict consensus. In numerous issues, which would require extensive elaboration, they have violated the consensus, and Satan has deceived them into fabricating these claims without relying on authentic sources or sound analogical reasoning. The repugnant (beliefs and practices) of the Rāfidah are too numerous to count.” [17]
The above are very few verdicts of the scholars, including the students of the Sahabah, throughout various generations that oppose the heretical Rafidah before the time of Shaikh al-Islam Ibn Taymiyyah. Therefore, David ought to have conducted his research with integrity or chosen to avoid revealing his ignorance, as the adage states: “Silence beautifies the scholar and hides the ignorance of the ignoramus.”
David said: IRAN, AS the Shia stronghold, sees itself as the ideological leader of Shia Muslims worldwide. Since the Islamic Revolution of 1979, it has sought to expand its influence by creating a “Shia crescent” that includes Iraq, Syria, and Lebanon, and the Houthis in Yemen. However, Iran’s heavy investment in supporting Bashar al-Assad’s Alawite regime in Syria has largely gone to waste, undermining its efforts. [end of quote]
Response: The term Shia Muslim remains a myth until the reality is established. Thus, we’ll quote a clarification by Al-Allamah Rabee in that regard. The Shaikh was asked: Our Shaikh, may Allah preserve you. The questioner says: What is the ruling on the common people of the Rawafid and how do we deal with them?
The Shaikh replied: The questioner differentiates between the common people and other than them. This is a good approach. The common people who neither speak ill of the wives of Allah’s Messenger, peace and blessings of Allah be upon him, nor do they declare the companions to be disbelievers, nor do they believe that the Qur’an is distorted; however, they have some Rafd [i.e. beliefs of the rafidah] and some hatred for the companions without declaring them disbelievers and what is similar to (these deeds), these ones are misguided innovators in religious matters and we do not declare them disbelievers. (But) whoever joins their heretics in declaring the companions of Muhammad, peace and blessings of Allah be upon him, to be disbelievers, speaking ill of the wives of Allah’s Messenger, and the filthy belief that the Qur’an has been distorted, and that there is an addition and deficiency in it, this (person) is a disbeliever similar to the disbelievers of the Yahud and Nasara. There is no distinction between their common people and their scholars (in this affair).
Then the Shaikh was asked: How do we deal with them? He replied: Answer: If dealing with them is with regards to a worldly affair—business transactions and what is similar to that— it is permissible to trade with a Jew, a Christian and a Rafidi. However, as for co-operating with them in issues of religion, no. [وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِۚ – Do not help one another in sin and transgression. [5:2] Instead, their scholars and callers are boycotted and they are warned against. [18]
It is evident, upon careful consideration of the preceding facts, that the so-called Islamic revival in Iran under Khomeini was, in truth, a mere Rafidah revolution. This upheaval elevated the Rafidah and their beliefs, which diverge significantly from true Islam. Khomeini and his fellow Rafidah leaders can be characterized as disbelievers and heretics. Allow me to elaborate:
Ayat Al-Shaytan Khomeini: Seeking Aid From the Dead (And Stones and Mud) Is Not Shirk
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn al-Qayyim, may Allah have mercy upon him, said:
The Fitna (instigated) by a Mubtadi undermines the foundation of the religion, while the Fitna of a sinner pertains to forbidden desires. Unlike a sinner, the Mubtadi obstructs people’s path to the straight path, hinders them from it, invalidates the message delivered by the Messenger, and obstructs (access) to rewards in the Afterlife. Conversely, a sinner’s journey (towards attaining rewards) is delayed by his sins.
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth). https://www.thenoblequran.com/q/#/sura/103/1
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and the alternation of night and day under the Decree of the All-Mighty, the All-Knowing, are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord [The Exalted]- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom [free is Allah from all imperfections, faults, deficiencies, shortcomings]. So, Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [1]
Al-Hasan al-Basri, may Allah have mercy on him, stated:
Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. [2]
Aasim ibn Sulayman Al-Ahwal, may Allah have mercy on him, stated:
While I was asking Fudayl Ar-Raqaashee, may Allah have mercy upon him, he said: “O you! Do not let the multitude of people distract you from your own self, for the matter will ultimately reach you without them. Do not say: ‘I will go here and there to let the day pass,’ because it is specified for you (i.e. you dont have unlimited time in this world)”. [3]
Abu Sulayman Ad-Darani, may Allah have mercy upon him, said:
If a sane person were to weep for the remainder of their life solely for the pleasures of obedience they have missed, then it would be appropriate for them to mourn what has passed until their death. [4]
Imam Ataa Bin Abi Rabah, may Allah have mercy upon him, said:
Indeed, those who came before you (i.e. the pious predecessors) hated excessive speech, considering anything beyond the recitation of the Holy Quran, the promotion of good, the prohibition of wrongdoing, or speaking about one’s essential needs for livelihood as superfluous. Do you not acknowledge that “Indeed, there are guardians over you, noble recorders” [Al-Infitar: 11] and “On the right and on the left, there are watchers; not a word does he utter but there is a vigilant observer” [Q: 17]?
Would any of you not feel ashamed if the record of your day’s utterances were laid bare, revealing that much of it pertains neither to your religious nor worldly affairs? [5]
Abu Al-Walid al-Baji, may Allah have mercy on him, said:
If I possess certain knowledge that my entire life is but a fleeting moment, why should I not be prudent with it and dedicate it to righteousness and obedience? [6]
Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:
There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. [7]
Imam Ibn Aqeel, may Allah have mercy upon him, said:
It is not permissible for me to waste even an hour of my life. Even when my tongue is unable to engage in revison or discussion, and my eyes are unable to read, I engage my mind during moments of rest. I do not rise until I have conceived ideas worthy of being written down. [8]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, stated:
O you whose breaths are a specified (number until death arrives) and whose deeds are observed, how can one spend precious life in pursuit of base desires? [9]
Imam Ibn Al-Jawzi, may Allah have mercy on him:
It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote b] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. [10]
Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:
I have encountered many individuals who do not comprehend the essence of life. Among them are those whom Allah has blessed with abundant wealth, allowing them to avoid the need for work, while he spend most of their day in the marketplace, merely watching others, oblivious to the numerous vices and wrongdoings around him. Others occupy their time with games of chess, while some engage in endless discussions about rulers, the increase and decrease of prizes of goods, and other matters. This led me to understand that only those whom Allah has guided and inspired to seize the opportunities of well-spent time truly appreciate the value of life and the significance of their moments of well-being. [11]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:
It is befitting a vigilant servant of Allah that he does not allow a single moment to pass without engaging in good deeds, for each moment is a treasure. One must prepare a response for every action, as questioning is inevitable. It is essential to be ready for the journey that may come unexpectedly, and to be mindful of one’s actions both in private and in public. Every word spoken is heard, every glance is seen, and every thought is known. The paradise is adorned in the heavens today, while the fire is kindled beneath the earth, the grave is soon to be dug, and the two angels are positioned on either side. The records are being filled with either good or evil. Therefore, seize your health in this fleeting time before it is no longer available, and invest in the eternal abode by reducing your attachment to the transient world. Be cautious not to neglect your own soul, for a believer is a captive in this world, striving for liberation. Let not a moment pass without performing good, with even the least of actions. Safeguard your sight and silence your tongue, for if they are unbarred, desires may plunder the goodness within your heart. Compete with the virtuous in their deeds, as wise individuals agree that comfort cannot be attained through ease. Consider the fleeting pleasure of Adam’s bite and the hardship endured by Yusuf. Be wary of mingling with the people of this age, for their nature can corrupt the habits of those who associate with them. Instead, seek companionship with the righteous by learning about their circumstances. Engage with the Quran through contemplation in solitude, and prepare your provisions for the journey ahead before you are caught off guard, leaving you with nothing but regret. [12]
Imam Ibn Al-Jawzi, may Allah have mercy on him, stated:
“I have observed that habits have dominated people in the squandering of time. They engage in visits that lead to conversations of gossip and devoid of benefit, resulting in the least of which is the loss of time. The forefathers used to warn against this. It is essential to understand that time is too precious to waste even a moment of it; how many hours does a person squander, missing out on abundant rewards? To seize time effectively, one should seek solitude and isolation whenever possible, limit interactions to greetings or essential matters, and minimise eating, as excessive consumption leads to prolonged sleep and the loss of nights. [Footnote a] Those who reflect on the lives of the righteous predecessors and believe in the rewards will recognise the truth of what I have mentioned. [13]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:
Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. [14]
Imam Al-Qayyim, may Allah have mercy upon him, said:
Every moment of life is a precious jewel, capable of purchasing an endless treasure of eternal bliss. Squandering these moments, or using them to acquire what leads to one’s own ruin, constitutes a significant loss that only the most ignorant, foolish, and least rational individuals would permit. The true nature of this loss will only become apparent on Yawm at-Taghabun [The Day of Mutual Loss and Gain (The Day of Judegement)]. Allah said:
On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His Punishment) and Allah is full of Kindness to the (His) slaves. [Aal Imran 30] [15]
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). [16]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [17]
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Footnote a: This matter has its detail elsewhere. Read
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The upright jurist of Basra and the most intelligent of them- Salam Bin Abee Mutee, may Allah have mercy upon him, said, “It is more beloved to me that I meet Allah with the scroll of Hajjaj than meet Him with the scroll of Amr Ibn Ubaid”. Amr Ibn Ubaid was a Zaahid (one who abstained from the unnecessary pleasurs of the worldly life) and a worshipper MaaShaa-Allah, but he was an innovator in religion and a misguided, while Al-Hajjaj was an evil doer, a blood shedder and a criminal. He [Salam Bin Abee Mutee] held that if he were to make a choice between meeting Allah with the scroll of Hajjaj and that of Amr Ibn Ubaid, he would choose to meet Allah with the scroll of Hajjaj-the blood shedder and oppressive evil doer. Why is this? (This is) due to his realisation regarding the danger and ugliness of bidah. It is enough for us that the Messenger, peace and blessings of Allah be upon him, described (bidah) in his khutbah as the worst of all affairs, as reported in the Hadith of Jabir, may Allah be pleased with him.
An Excerpt from Al-Mawqif As-Saheeh Min Ahlil Bidah. page 12
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Rabi Bin Hadi al-Madkhalee, may Allah preserve him, said:
Knowledge is not just about studying and obtaining certificates, but the aim is to gain sound and accurate comprehension – sound understanding in matters of Aqidah, worship, good manners, good etiquettes, and everything related to a believer’s life. It is obligated to believers to fulfil everything in their lives based on Allah’s Book and Sunnah of Allah’s Messenger. The believer performs acts of worship sincerely for the sake of Allah because Allah commands him to be sincere.
And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [1]
The Shaikh also said: We have been commanded to learn, therefore, it is obligated to us to learn, practice, and invite (others to the path) of Allah based on the path that Allah has prescribed and made clear to us, the path that the Messenger elucidated and followed, and followed by his companions after him. They propagated Islam across the globe – among various nations. This knowledge and virtue were disseminated primarily through (good) manners – through patience, forbearance, steadfastness in fulfilling duties and responsibilities, truthfulness, honourable behaviour, nobility, noble-mindedness, keeping promises, and similar traits. These manners became apparent to the people, so the hearts, ears, and eyes of the nations embraced this guidance, which the companions of Muhammad upheld. [2]
Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say “sincere intention in this present era of ours is difficult or it may be impossible because those who seek knowledge do so with the aim of receiving a certificate”.
The Shaikh replied to this statement saying that one’s intention is considered corrupt if knowledge is sought to receive a certificate or a desire for an elevated worldly status through it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. Because of this, even if you were to find a scholar who is good in various affairs of knowledge but he has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. Therefore, based on a person’s intention and choices, the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him: “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it”. [Al-Bukhaari. Number 1473][3]
The Shaikh also stated: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said: [ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ – Verily, the best of men for you to hire is the strong, the trustworthy.] [Al-Qasas. 26]
It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [4]
[1] An Excerpt from Marhaban Yaa Talib Al-Ilm. 72 – 73
[2] An Excerpt from Marhaban Yaa Talib Al-Ilm. 86
[3 & 4] An Excerpt from Sharh Hilya Talib Al-Ilm. p22
Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]
Our beloved Salafi brother, close friend and confidant said to us today: “May Allah bless you all. Not by way of compliant – as I leave my affair to Allah, but by way of information. I’m finding it a bit more difficult today- Qadar Allah. May Allah make it an expiation for me, grant me patience, strength and determination needed during Fitna”. [end of quote] [Footnote a]
We remind ourselves and him, first and foremost that the Messenger, peace and blessings of Allah be upon him, said: “If one of you is afflicted with a calamity, then let him reflect upon his calamity through me (i.e. my death), for indeed it is the greatest of calamities”. [1]
Imam Al-Qurtubi, may Allah have mercy upon him, reported in his Tafsir that Imam Ibn Abdil Barr, may Allah have mercy upon him, said:
“Indeed, he (the Messenger) spoke the truth because the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased (forever)”. [2] There is nothing more severe upon the Muslims than the death of Allah’s Messenger, peace and blessings of Allah be upon him, because indeed he was the most trustworthy and perfect guide for the Ummah. [3]
Reflect Upon The Harm Received By The Messengers
Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:
Allah tested Prophet Ayyoub, peace be upon him, and Prophet Yaqub, peace be upon him, during the time he lost his two sons, (Yusuf and Binyamin), peace be upon them, along with the profound sorrow that afflicted his heart. Allah says:
And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf. 84]
Allah tested Muhammad, peace and blessings of Allah be upon him, during the initial years of his prophethood, commanding him to call his people to renounce the Shirk and the erroneous beliefs inherited from their ancestors. He communicated this message both privately and publicly, tirelessly day and night. He engaged with them in their social settings, assemblies, and communities, persistently advocating for nearly 13 years, despite enduring significant persecution, a stark contrast to the 40 years of his life before this period during which he faced no harm.
He hailed from a distinguished and esteemed tribe, belonging to a household that was both noble and revered. He grew up with refined manners, earning him the admiration and respect of the people, however, he remained remarkably humble despite his elevated status. The individual possessing these attributes endured significant suffering and encountered profound difficulties. This suffering was exacerbated by ridicule; this one spat in his face, another tried to place his feet on his neck while he was in prostration to his Lord, and yet another placed camel intestines on his back when he prostrated to his Lord. Another seized the collar of his garment in an attempt to strangle him. His uncle, Abu Lahab, relentlessly pursued him, cautioning others by declaring, “He is a liar” and “He is insane.”
The ignorant were stirred up against him, and they hurled stones at him until blood streamed from his feet. Others chose to ostracize him and his close relatives for an extended period, hoping they would perish from starvation. Some individuals subjected his followers to various forms of torment, including forcing them to lie on the scorching sand during the peak heat of the day without access to water. One follower was burned with fire, and the only thing that could extinguish the flames was the fat from his back. A woman among them faced severe torture, but when it became evident that she would not abandon her faith in Islam, she was stabbed in her private area and ultimately killed.
The suffering they endured stemmed solely from the Messenger’s efforts to lead them away from the darkness of Shirk and into the light of Islam. He intended to remove them from corruption and guide them towards righteous behaviour, to steer them away from the wrath of Allah and direct them towards the means of achieving His Pleasure. He sought to divert them from the path of eternal punishment and guide them towards everlasting happiness. Despite the clarity of these truths, they remained oblivious, fixated instead on the fact that he was urging them toward something contrary to their desires.
Furthermore, Allah tested the Prophet peace and blessings of Allah be upon him, through the loss of his parents during his early childhood, followed by the passing of his grandfather, the demise of his uncle who provided him with protection, and the death of his wife who offered him solace. The calamities continued unabated, despite his status as the leader of the children of Adam and his position as the most beloved individual to Allah.
Contemplate these matters to understand, through genuine knowledge, that the competitive strife in which we participate, driven by our desire to attain the pleasures of this world, pales in comparison to the pursuit of Allah’s Pleasure and the everlasting joy of paradise. In contrast, the suffering and challenges of worldly existence that we seek to avoid are insignificant when weighed against Allah’s discontent, His wrath, and the eternal torment of hellfire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [4]
Shuraih Al-Qaadhiy, may Allah have mercy upon him, said:
Indeed, when afflicted by a calamity, I praise Allah four times: I praise Allah for not making the calamity greater than what it is. I praise Allah for granting me patience. I praise Allah for the reward I hope for in that calamity and I praise Allah for not placing that calamity in the affairs of my religion. [5]
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). [6]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [7]
O Allaah! I seek refuge with You against distress and grief, helplessness and laziness, miserliness and cowardice, being heavily in debt and being overcome by men. [Saheeh Al-Bukhaari. Number 2893] [8]
