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A Principle In The Qur’an: “Turning Away From What Is Beneficial Is Replaced With Harm”

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

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

Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful

Imam As-Sadi, may Allaah have mercy upon him, stated:

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

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

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

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

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

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

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

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

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

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

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

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

An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, says:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ 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.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. 

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (1)

If Allah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhara (a) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allah by asking Him to make a good choice for him. (2)

[a]: Al-Istikhara: Jaabir Bin Abdillah, may Allah be pleased with him and his father] said, ”Allah’s Messenger [peace and blessings of Allah be upon him] used to teach us the way of doing Istikhara (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak’ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allah! I seek counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet, peace and blessings of Allah be upon him, added that then the person should mention his need [i.e. the affair or task]. [Bukhaari: 1162] 

After Istikhara, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basri, may Allah have mercy upon him] said, “By Allah! Never have people sought advice except that they were guided to the best of what was available to them”. Then he recited (the Ayah) “And (the Believers) who (conduct) their affairs by mutual consultation”. [Ash-Shura. 38]

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

Allāh, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allāh be upon him,  to consult his companions in some affairs: “And consult them in the affairs. Then when you have made a decision, put your trust in Allāh”. [Aal Imran. 159]

He [i.e. the Prophet] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults (others) does not regret (thereafter InShaaAllah) and the one who performs Istikhara will not fail (to achieve what is good for him or her)”. Both Istikhaara and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [3]

Abu Hurairah, may Allāh be pleased with him, said that the Messenger, peace and blessings of Allāh be upon him, said: “The consultee is in a position of trust”. [Sahih  Sunan Abi Dawud. 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [4]

This hadith is evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [6]

[1] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[2] Al-Fawa’id 259

[3] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285

[4] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. 4/259. Hadith 5062

[5] Awn Al-Ahad As-Samadi, Sharhu Al-Adab Al-Mufrad. 1/283. Hadith Number 256

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

A Precise Definition of Hizbiyyah – By Al-Allaamah Rabee Bin Hadi Al-Madkhali

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Refutations, Uncategorized, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Madkhali – may Allah preserve him – said:

Everyone who opposes the Methodology of the Prophet and His Sunnah (a) is considered part of the misguided groups. Unlawful Partisanship does not require (specific) conditions; Allah referred to past nations as unlawful partisanship groups, and He referred to the Quraysh as an unlawful partisanship group when they united and allied with various groups. They did not have an organisation or anything, thus it is not a condition to be an organisation in order to be (clasified) an unlawful partisanship group. However, if this group organises itself, it increases in evil.

Blind (bigoted) allegiance to a specific thought (or idea) that contradicts Allah’s Book and the Messenger’s Sunnah, and (establishing) allegiance and enmity based on it, this is unlawful partisanship, even if not organised.

To adopt a deviant thought (or idea) and gather people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. To adopt a deviant thought (or idea) and gathering people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. As long as they unite for a cause (or behind someone) in opppsition to the Quran and Sunnah, this is an unlawful partisanship group. The disbelievers who waged war against the Prophet did not have the organisational structure present today; nevertheless, Allah referred to them as unlawful partisanship groups. How is this so? It is because they banded together for falsehood and fought against the truth. (Allah says):

كذبت قبلهم قوم نوح والأحزاب من بعدهم وهمت كل أمة برسولهم ليأخذوه وجادلوا بالباطل ليدحضوا به الحق

The people of Nuh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. [Ghafir Ayah 5]

They are referred to as unlawful partisanship groups due to forming groups. Quraysh gathered the tribes of Ghatafan, Qurayza, and various other tribes, but they were not organised in the form of an organisation. They came together and Allah referred to them as unlawful partisanship groups, thus the Surah (regarding their affair) was named “Surah Al-Ahzab.” Were those unlawful partisanship groups organised (i.e. under an organisation)? It is not a condition that an unlawful partisanship group has to be organised (or under an organisation). If it believes in a false idea – argues, disputes, and allies for the sake of it, this is an unlawful partisanship group. Should this (commitment) become more structured (organised or under an organisation), with the mobilisation of wealth etc, it would undoubtedly deepen its unlawful partisanship and become one of the astray groups. And Allah’s refuge is sought. (1)

Listen to Hizbiyyah Is Not From Salafiyyah By Shaikh Abu Khadeejah – may Allah preserve him.

https://abukhadeejah.com/ahmad-hanbal-usool-sunnah-innovations-hizbiyyah-differing-sectarianism-call-to-unity-part-3/

——————————————

(a) Shaikh Rabee: Establishment of Proof in Declaring a Person to be an Innovator – Abu Khadeejah أبو خديجة
https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

May Allah bless our younger Salafi brother Ahmad Idris As-Sudani, who requested that we share this clarification from Al-Allaamah Rabee in English, after given the information by one of our younger Salafi teachers Ustadh Zayd Khalid. May Allah reward both of them with good, as reminders are indeed beneficial for the believers. May Allah protect all of us, grant us Thabaat, Sidq and Husnul Khatimah Aameen.

(1) Paraphrased https://rabee.net/alfatawi/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%AD%D8%B2%D8%A8%D9%8A%D8%A9%D8%9F-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A3%D9%86-%D9%81%D9%84%D8%A7%D9%86-%D8%B9%D9%86%D8%AF%D9%87-%D8%AD/

[3] My intention is not to resemble them in my clothing or hairtstyle

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

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

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [1]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast and it is for the purpose of opposing the Jews and Christians [i.e. because they substituted their religion and disbelieved in the final Shariah]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [2]

The Messenger, peace and blessings of Allah be upon him, said: “Whoever resembles people is from them”. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Meaning, (this) refers to what makes one resemble them by engaging in specific practices associated with them. Resemblance can occur in beliefs, acts of worship, clothing, and customs. This hadith  is general, and when it is the case that it is applied generally, the statement of the Prophet, peace and blessings of Allah be upon him, “He is one of them” can be interpreted in light of other evidences. For instance, one who resembles a people in their beliefs is from them, as he believes what they believe (right or wrong)- whether related to acts of worship, belief in Allah’s Lordship, or His Names and Attributes. The one who resembles them in worship is from them, the one who resembles them in customs is from them, especially if the Shariah specifically prohibits such (action or thing). If an individual adopts the clothing of the disbelievers, resembling them in their clothing, wearing similar to what the disbelievers wear, we say: “He is from them”. The important thing to note is the resemblance and that is to engage in what is specifically associated with those being imitated. As for shared practices (i.e. which the Shariah has not forbidden), it does not constitute resemblance. [3] 

Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, said: “The resemblance and similarity in outward matters lead to a corresponding resemblance and similarity in concealed matters (in the heart), in a subtle and gradual manner. We have observed that Jews and Christians who live with Muslims tend to exhibit less disbelief than those who do not. On the other hand, Muslims who frequently engage with Jews and Christians tend to demonstrate a lower level of faith compared to others.” [4]

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “External  resemblance can lead to a form of affection and love, as well as internal allegiance; just as love that exists internally can lead to external similarity. This is a matter witnessed both through sensory perception and experience.” [5] 

Imam Ibn Al-Qayyim, may Allah have mercy upon  him, said, “The resemblance in outward appearance urges conformity in internal mannerisms, as demonstrated by religious texts, (sound) reasoning, and sensory perception. Therefore, the Shariah prohibits resemblance to  disbelievers, animals, devils, women (i.e. men who imitate women), and Bedouins (i.e. not to follow the un-Islamic manners and traits).” [6] 

Imam Al-Albani, may Allāh have mercy upon him, stated: “One of the aspects of Islam’s perfection is its establishment of laws and divine regulations to help Muslims maintain their Islamic identity and avoid adopting the (un-Islamic) identities of other groups”. [7] 

[1] Sahih Abu Dawud Number 2353. 

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[3] [2] Fath Dhil Jalaali Wal Ikraam 6/335  

[4] Iqtida Sirat al-Mustaqim 1/548

[5] Iqtida Sirat al-Mustaqim 5/149

[6] Al-Furusiyyah 122

[7]

Chapters From The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Eight Excerpt:

Fusool_Shaikh_Rabee_Chapter_8_Excerpt

[4] The Strangers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibn Rajab, may Allah have mercy upon him, said:

From the speech of Ahmad Ibn Aasim Al-Antakee – a senior figure among those who were devoted to worship, a possessor of knowledge, wisdom, and insight into issues of the religion, who lived in the era Abu Sulayman Ad-Daaraanee – was that he said: “Indeed, I witnessed an era from the eras when Islam returned to being strange as it began and the description of truth during it was strange just as it was at its beginning. If you sought after a scholar, you found him captivated by the love of worldly things, love of exaltation, and leadership. If you turn to one devoted to worship, you found him ignorant in his worship, deceived and ensnared by Iblees, who led him to the pinnacle of worship while he was ignorant of its most fundamental aspects, so how about its loftiest aspect?! The rest were merely the rabble—disorderly and predatory, akin to wolves and ferocious beasts, as well as cunning foxes”. This is the description of the people of your era among those who carry knowledge of the Quran and the callers to wisdom. Abu Nu’aym reported this (statement of Ahmad Ibn Aasim) in Al-Hilyah. This was the description of the people of his era, so how about the calamities and disasters that took place after him which he could not have possibly imagined or conceived?! [1]

Despite The Ignorance That Will Occur, The Adherents to Truth Will Remain

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [2]

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [3]

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] stated:

It is obligated on the Taa’ifatul Mansoorah [i.e. the aided group] – those whom Allah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allah, co-operate upon righteousness and piety, roll up their sleeves and get to work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And acquaintance with the truth cannot be except by way of the knowledge inherited from the Prophets and Messengers [peace be upon them], and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allaah, (in propagating) Allaah’s Message and in enjoining good and forbidding evil. [4]

The Prophet [peace and blessings of Allah be upon him] said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgment]”. [Al-Bukhari]

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, stated:

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This group can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah – until the command of Allah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Among the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and He will establish the truth for the one who aids the truth and calls to it, even if evil is rife. There will be those who adhere to good, call to it, and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as something strange and it will return as something strange, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadith, “Those who rectify what the people have corrupted’. These are the strangers because the majority of the people oppose them, belittle, forsake, and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allaah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North, etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. All praises and thanks be to Allah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and Sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors, and that which they were upon. All praises and thanks be to Allah at present we are on the correct path, a sound methodology and a straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [5]

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). [6]

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. [7]

To be continued…InShaAllah

[1] Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 8-9

[2] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[3] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ page 200

[5] Paraphrased Excerpt: Listen to the audio here: https://safeyoutube.net/w/TlUI

[6]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/

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

My intention is not to resemble them in my clothing or hairstyle!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Fatawa-Rulings, Innovations In Islam (Bidah), Jahannam (Hell Fire), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Brief Commentary – By Imam Muhammad Ibn Salih Al-Uthaymin – On The Hadith: “Whoever resembles a people is from them”.

The Shaikh: Among the (extracted) benefits from the narration of Ibn Umar is encouragement to resemble the righteous based on the statement of the Messenger: “Whoever resembles a people is from them.” This benefit extends to encouragement to follow the pious predecessors in worship, belief, methodology, and all aspects of life, so that an individual may be from what?

The student: From them.

The Shaikh: Is a person (considered to) resemble them in actions that are not performed as acts of worship, such as the manner of walking or dressing, or if it is stated that resembling them in attire means that an individual may wear what is customary worn by the people of his country, provided it is not prohibited?The answer is the second (statement), and due to this, we say: following custom in the manner of dress is Sunnah, provided it (such type of dress) is not prohibited.

One of the benefits of this hadith is the caution against resembling disbelievers or a warning against resembling the disbelievers due to the statement of the Messenger: “He is from them.”

Is this (resemblance deemed) hated or forbidden? What is correct is that it is forbidden, and that it is forbidden for a person to resemble the disbelievers. One of the benefits of this hadith is that whenever resemblance takes place, the ruling is established (forbidden), regardless of whether it (the act) is intentional or unintentional.

If someone were to say that he wears the clothing of the disbelievers (i.e. what is not allowed Islamically) but he does not intend to resemble them. We would say: but resemblance has indeed occurred. The place of one’s intention is the heart; we disapprove of him based on what he has manifested of resemblance. As for his relationship with his Creator, this is not for us to judge. This is because at present when some person is prohibited, he says: “I dont intend resemblance”. For instance, you find him styling his hair in a partucular manner that is known to be from (the unlawful) adornment of the disbelievers, so if you tell him about it and he said: “I don’t intend resemblance”, what do we say to him? We say: Resemblance has occurred; resemblance has taken place while intention remains a hidden matter that cannot be known (i.e. it’s hidden in your heart). The Prophet, peace and blessings be upon him, stated, “Whoever resembles a people is from them,” thus linking the ruling to the act of resembling.

Also, caution must be exercised with regards to following Ahlul Bidah because if you follow them, then indeed you’ve resembled them and are from them. The Prophet, peace and blessings of Allah be upon him, said, “Every innovation (in religion) is a misguidance, and every misguidance leads to the Fire”.

https://www.alathar.net/home/esound/index.php?op=codevi&coid=32008 (paraphrased)

[3] The Strangers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibn Rajab, may Allah have mercy upon him, stated:

Then, it became a common thing (or understanding) among many later scholars, both from Ahlul Hadith and others, that the term “Sunnah” refers to that which is free from Shubuhaat and Shahawaat in beliefs, particularly concerning matters of belief in Allah, His angels, His Books, His Messengers, and the Day of Judgment, and also issues related to Qadr and the virtues of the companions of the Prophet, peace and blessings of Allah be upon him. Scholars have written in the knowledge of (this affair) under the title of Sunnah because its danger is great and the one in opposition is at the very edge of destruction.

As for the complete Sunnah, it is the path free from Shubuhaat and Shahawaat, as stated by Al-Hasan, Yunus Ibn Ubaid, Sufyan, Al-Fudayl, and others. Due to this, its adherents are described as strangers during the end of time because of their small number and strangeness (upon the complete Sunnah). Due to this, it has been transmitted in some of the narrations previously mentioned in the explanation of the (word) strangers (that they will be) “A righteous people, small in number among a large number of evil people. Those who disobey them are more numerous than those who obey them”. [a]

This demonstrates their small number, the few that will respond and accept them, and the numerous people who will oppose and disobey them. Due to this, commendation has been transmitted in several hadiths regarding the one who adheres to his religion during the end of time that he’ll be like one grasping hot coals; [b] and that the reward for one among them will be equivalent to that of fifty among those before them, as they will not find helpers in goodness (righteousness). These strangers (adhering to the Sunnah and righteousness) are two types of people: the first rectifies himself amidst the corruption of the people, while the second is the one who rectifies what has been corrupted by the people, and of the two, he is loftier and more virtuous in status. [1]

A Warning Against The Shubuhaat and The Shahawaat

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

Let us increase in obedience to (Allah); let us be mindful of Shubuhaat and Shahawaat because the Fitan (trials, tribulations, temptations) will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The Fitan (trials, temptations) will be presented to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. Sahih Muslim. Number 144]

The first type of heart is pure like a white gemstone and it will not be harmed by any trials long as the heavens and earth endure. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness. “Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter]. [Ibraaheem. Ayah 27]

Allah bestows His favour upon them by granting them firmness, so they are not harmed regardless of the greatness of the trials. Let me give an example: I say, indeed amongst the people in the midst of these trials – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts (of these people) is like the firm mountains. Allah keeps them away from the trials and make them firm, thus they are not harmed. However, there are other people who are like the trees that are moved by the wind to the right and the left until they finally fall. There are others who are like feathers and the Henna leaves- flying along with the trials when a small trial occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described (as follows), “Black and dusty like a worn out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in trials, agrees with them and does not reject them, thus the trial enters him gradually until his heart is worn out and becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, so regardless the amount of water, butter fat and other things one attempts to pour, it will not accept anything. Indeed, we have often experienced the affair of this category of people whose hearts are worn out and regardless of the proofs and evidence from the Qur’an and Sunnah presented to nullify their falsehood, they do not accept that from you. This has to be the case because Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel – a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it – not because it is the truth, but rather only because it agrees with his desires. This (behaviour) is similar to that of the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger] because they know the truth, but wage war against it, accept what agrees with their desires, reject what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn out, thus they reach this state that has been described by Allah’s Messenger. It is as if we are witnessing this affair while Allah’s Messenger describes these people in our presence and we can see their deeds and dishonourable stances. [2]

——————————————————–

[a] Silsilah As-Saheehah. Number 1619]

[b] Anas Ibn Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A time of patience will come to people in which adhering to one’s religion is like grasping a hot coal”. [Sahih Tirmidhee 2260]

Listen to the lecture by Shaikh Abu Khadeejah – may Allah preserve him:

https://www.salafisounds.com/living-in-times-when-holding-on-to-islam-is-like-holding-on-to-hot-coal-by-abu-khadeejah/

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). [3]

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. [4]

To be continued…InShaAllah

[1]Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 7

[2]An Excerpt from ‘Marhaban Yaa Taalibal Ilm’. pages 206-208

[3]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

What did Some Upright Scholars Prohibit Many Years Ago, Long Before AI (Artificial Intelligence) Software That Distorts Realities?!

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

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

A Fatwa On The Prohibition of Acting

Al-Allamah Ahmad Bin Yahyah An-Najmee, may Allah have mercy upon him, said:

All praise and thanks are due to Allah and may peace be upon Allah’s Messenger, the Messenger’s family, and companions. To proceed: First: what is clear to me is that it is unlawful, as it is founded on the following prohibited matters:

Lying: Acting is based on lying and cannot be concluded without it (i.e. the actor is not in reality the one he portrays himself to be). Lying is unlawful and a Muslim does not doubt its unlawfulness. Indeed, Allah – in His Mighty Book – dispraised lying and the one who commits the deed, rather He, The Exalted, cursed them. [ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ- – then we pray and invoke (sincerely) the Curse of Allah upon those who lie]. [Aal Imran. 61]

In a hadith reported from the Prophet, peace and blessings of Allah be upon him, he said, “Verily, lying leads to immorality and immorality leads to hellfire”. [Al-Bukhari 6049 and Muslim 2607]

Forgery and Falsehood: In an authentic hadith reported from the Prophet, peace and blessings of Allah be upon him, he said, “He who made a claim of anything, which (in fact) did not belong to him (or he does not possess), is not from us…” [Muslim. 61]

The actor feigns (emotions such) as crying, laughter, sadness, joy, anger, or satisfaction while lying (i.e. not true in reality).

Assuming The Personality of Someone Else: A Muslim may adopt the persona of a disbeliever; a disbeliever or an immoral person may adopt the persona of a believer among the most senior figures in Islam, such as a companion of the Prophet, a noble scholar, or a just king. This is a grave offense. The actors legitimise these prohibited actions while knowing that mimicking another person’s appearance, gait, or speech through a narrative is tantamount to backbiting. [a] The Prophet, peace and blessings of Allah be upon him, said, “I do not love that I imitate anyone even if I should get such and such”. [Sunan Abu Dawud 4875. Silsilah As-Saheehah 901]

It Teaches Deception and Immorality: The corrupt activities that arose from the viewing of these corrupt performances have either prevailed or undermined the assertion of reform.

The actors who ascribe to Islam provide significant assistance to orientalists- the enemies of Islam. This is because they take narratives that are fabricated regarding the leaders and (distinguished) men of Islam and the intent behind them is to degrade their status. Thus, the actors take these narratives and disseminate them, while either being aware or are amazed by them- either unaware or not thinking whether they are authentic. Through this, they definitely give service to orientalists and tarnish the reputation of Islam and its (distinguished) men. This behaviour represents a profound affront to Islam and its adherents, and it may even lead the performer toward disbelief.

The Prophet’s companions and those who came before them were influenced by listening to the Qur’an, the Sunnah, and admonitions, and they did not require plays (or dramas). [1]

—————————————————-

[a]: Backbiting: When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who can stop the oppression; when seeking help to stop evil- by making that known to the person who can stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to innovations in religious matters and when identifying someone with a physical defect, whilst not intending defamation. [2]

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

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

[1] An Excerpt from Al-Fataawaa Al-Jaliyyah Anil Manaahij Ad-Da’wiyyah 1/55-57. Publisher: Dar Al-Minhaaj. 1st Edition 1425AH (2004)

[2] Subul As-Salaam- 4/553-554]

[1] The Strangers!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Shi'a, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

أهل الإسلام في الناس غرباء ، والمؤمنون في أهل الإسلام غرباء،وأهل العلم في المؤمنين غرباء ، وأهل السنة الذين يميزونها من الأهواء والبدع هم غرباء ، والداعون إليها الصابرون على أذى المخالفين هم أشد هؤلاء غربة ولكن هؤلاء هم أهل الله حقا. فلا غربة عليهم وإنما غربتهم بين الأكثرين الذين قال الله عزوجل فيهم : (وإن تُطِع أَكثر مَن في الأرض يُضلّوك عن سبيلِ الله ) ( الأنعام : 116)

فأولئك هم الغرباء من الله ورسوله وغربتهم هي الغربة الموحشة

مدارج السالكين
٣/١٩٥

The people of Islam are strangers among the people, and the believers are strangers among the people of Islam. The (upright) people of knowledge are strangers among the believers, and those who adhere to the Sunnah, distinguishing it from (vain) desires and innovations in religious matters are strangers. And the callers to it (the Sunnah), who exercise patience with the harm of those who oppose them, are the strangest of all by far. However, they are – in truth – [أهل الله  – the allies of Allah – truly devoted to Allah in righteousness]. Thus, there is no strangness regarding them (in reality), but rather their strangness is among the majority about whom Allah, the Exalted, says:

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

And if you obey most of those on earth, they will mislead you from the way of Allah. [Al-An’am: 116]

So, these ones [i.e. the majority upon misguidance referred to in the Ayah] are (in reality) the strangers to Allah and His Messenger, and their strangness (is one characterised by) alienation. [1]

Imam Abu Shaamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [2]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him,  said:

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed:  just as Allaah [The Most High] said: “And if you obey most of those on earth, they will mislead you far away from Allah’s Path”. [Surah Al An-aam Ayah 116]

And Allah [The Most High] said:

وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ

And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [3]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said:

وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ

And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [4]

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:

Ahlus Sunnah Wal Jamaa’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people.

If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allaah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [5]

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [6]

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

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [7]

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). [8]

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. [9]

[1] Madarij As-Salikin 3/195. Paraphrased

[2] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[3] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[4] Qam Al-Mu’anid 2/547

[5] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14

[6] Irwaa al-Ghaleel 1/115

[7] Saheeh Muslim 770

[8] As-Saheehah Number 1301

[9] Sahih Muslim. 2720