Skip to main content

[7] Al-Allaamah Saalih Al-Fawzaan: Exemplifying Positive Engagement and Effective Communication with the Rulers

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

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

Allah (The Most High) says:
وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” [Surah Al-Baqarah. Ayah 126]

Indeed, he (Ibraaheem- peace and blessings be upon him) gave priority to security over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire- those who try to destabilise Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire – and they do not desire good advice (rectification etc) for the Muslims – in the name of fulfilling beneficial affairs, rectification, removal of oppression, and the like. All of this is lies and pretenses because if rulership slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be fulfilled will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason, there has to be rulership upon which the Muslims unite. Even if (such rulership) has shortcomings and negligence, the (people) should exercise patience because there is a prevention of that which is more severe and harmful in exercising patience. Shaikhul Islam Ibn Taymiyyah [may Allaah have mercy upon him] said, “It is not known of a group that rose against their Muslim Ruler, except that their state of affairs after his removal was eviler than their state of affairs whilst he was present”. This is something experienced at present! The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed, etc. [Paraphrased] Listen below:

https://safeshare.tv/x/GTWtXddirt
https://video.link/w/tr4U?src=syt

To be continued…InShaaAllah

[5] Khalid Bin Safwaan: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by faizkara on . Posted in Brotherhood, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Umar Bin Abdil Azeez [may Allah have mercy upon him] said to Khalid Bin Safwan [may Allah have mercy upon him], “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”.

[Tahdheeb Al-Hilyah 2/485]

Imam Ibn Baz on the Manhaj of Correcting the Rulers

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1#:~:text=The%20followed%20path%20with%20the,is%20directed%20towards%20the%20good.

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah, and the Scholars of the Salaf.

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

To be continued InShaaAllah

 

[4] Muhammad Bin Kab, Rajaa Bin Haywah and Saalim Bin Abdillah: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by abuaisha on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To 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.

Sufyan Bin Uyaynah [may Allah have mercy upon him] said, “Upon assuming the position of Khaleefah, Umar Bin Abdil Azeez [may Allah have mercy upon him] reached out to Muhammad Bin Kab, Rajaa Bin Haywah, and Saalim Bin Abdillah [may Allah have mercy upon them] and said, “You witness the trial I face and it has fallen upon me, therefore, what do you advise?” Muhammad Bin Kab said, “Regard the elderly as your own father, treat the youth as your brother, and care for the young ones as your own children; therefore, be good to your father, maintain strong bonds with your brother, and be compassionate towards your child”. Rajaa said, “Wish for the people what you wish for yourself, detest for them what you detest for yourself, and interact with them in a manner that you would appreciate in return.” Saalim said, “Focus on one matter by diminishing the desires of worldly life and let your natural inclination lead you to contemplate death.” Umar proclaimed, “Laa Hawla Walaa Quwwata Illaa Billaah”.

An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 9. Pages 193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

Imam Ibn Baz on the Manhaj of Correcting the Rulers

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1#:~:text=The%20followed%20path%20with%20the,is%20directed%20towards%20the%20good.

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah, and the Scholars of the Salaf.
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

To be continued InShaaAllah

[3] Imam Abdul Azeez Bin Baaz: Exemplifying Positive Engagement and Effective Communication with the Rulers

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

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

Imaam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked: “The worst scholars are those who approach (visit) the rulers”. What is the level of authenticity of this hadith?

Response: I do not know about its authenticity, and if it were authentic, then it would imply an evil visit. If it is authentic, then it signifies a visit driven by vain desires, material wealth, and alignment with falsehood. (But), if the scholars neglect the rulers, they will become corrupt. If the scholars neglect the rulers and isolate them, the state of affairs will become corrupted, and the rights of the people will be violated. Therefore, goodness and Maslahah (i.e. what will bring about welfare and repel harm) is that the scholars visit and guide the rulers, and the rulers seek Tawjeeh (guidance) from them, Irshaad (the upright path to follow in all affairs), advise them regarding the avoidance of injustice, support the oppressed, and prevention of injustice against them, just as the scholars -from the time of the companions to the present day ours- visit them. As for the scholars abandoning and boycotting the rulers, and not visiting them, this is wrong – a blunder, and only those who do not know public welfare would suggest such a course of action. [paraphrased]

ما صحة حديث: شرار العلماء الذين يأتون إلى الأمراء؟
الجواب:
ما أعرف له صحة، ولو صح فالمقصود زيارتهم الخبيثة، لو صح، فالمراد بالزيارة التي للشهوة، والمال، والموافقة على الباطل.
وإذا أهمل العلماء الأمراء؛ فسدوا، إذا أهمل العلماء الأمراء، وانزووا عنهم؛ فسد الأمر، وضاعت الحقوق، فالمصلحة، والخير في أن يزورهم العلماء، ويرشدوهم، ويطلبوا منهم التوجيه، والإرشاد، والنصيحة عن الظلم، ونصر المظلومين، وإزالة الظلم عنهم، كما زارهم العلماء سابقًا من عهد الصحابة إلى يومنا هذا.
أما كون العلماء يتركونهم، ويهجرونهم، ولا يزورونهم؛ فهذا خطأ، هذا غلط، لا يقوله إلا الجهلة الذين لا يعرفون المصالح العامة

https://binbaz.org.sa/fatwas/1913/%D8%A7%D9%84%D8%AD%D9%83%D9%85-%D8%B9%D9%84%D9%89-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%B4%D8%B1%D8%A7%D8%B1-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%A7%D9%84%D8%B0%D9%8A%D9%86-%D9%8A%D8%A7%D8%AA%D9%88%D9%86-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%A1

 

Imam Ibn Baz on the Manhaj of Correcting the Rulers

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160003&articlePages=1#:~:text=The%20followed%20path%20with%20the,is%20directed%20towards%20the%20good.

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah, and the Scholars of the Salaf.
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

To be continued InShaaAllah

[2] Imam Al-Awzaa’ee: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by abuaisha on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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.

In another letter written to the governor Abu Abaydillah, Imam Al-Awzaa’ee [may Allah have mercy upon him] stated: To proceed: May Allah portion out for you protection against His displeasure and the state in which you are, and (protect) you in the intention you make to fulfil the right of one you are obliged to fulfil in that which you find a way for him- asking for relief on his behalf if he asks for help, and you are his hope (for this assistance) by the Permission of Allah (i.e. regarding that which Allah has placed within your ability by His Will).

Indeed, those people have not ceased asking for my intercession for them through you. I would not be able to give you advice on the day (of Judgement) when the punishment is meted out and the reckoning is witnessed; neither consider (good) deeds to be abundant nor consider a sin to be insignificant; so may Allah inspire you to remember Him and seek a means of approach to him by doing good deeds. Indeed, Yazid Bin Yahya Al-Khushani is in the custody of the “Al-Ameerul Mumineen” [The Leader of the believers (The khalifah)]- may Allah rectify him. He was one of Ibn Al-Azraq’s helpers, and I have not heard anything bad about him. He was accused and has stayed in there (i.e. prison) for a long time. If you consider (it to be something worthwhile, just, obligatory, etc)- may Allah have mercy on you- that there should be a letter from Mahdi to “The leader of the believers” – may Allah rectify him- mentioning his affair (i.e. Yazid) regarding that which we hope will save him from the situation he is in due to the harmful (effects) of imprisonment, then do so. May Allah help you to do good and make that to be the case with most of the affairs, and their (good effects) on you. Was-Salaamu alayka Warahmatullaah.

An Excerpt from “Muqaddimah Al-Jarh Wat-Tadeel” By Ibn Abee Haatim Ar-Raazee (rahimahullaah) 2/89-90

To be continued…InShaaAllah

[1] Imam Al-Awzaa’ee: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by Abdullah Jallow on . Posted in Da'wah - Calling To 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.

Imaam Al-Awzaa’ee [may Allah have mercy upon] wrote to Abu Abaydillaah – a governor of the khalifah- as follows: “I ask Allah [The Mighty and Exalted] to neither deprive you of sound intellect nor religion; make the best for you in what you are in- safeguard what you are acquainted with (i.e. upright deeds) and (safeguard you against) what you hate (i.e. the unpraiseworthy affairs) before being afflicted. And that Allah does not make you unaware of Him due to the fitna of covetousness or excessive work, bless you with recalling the little enjoyment in this world, bring to your attention the close approach of separation from it, makes your time within it influential (in a good way) and shows you compassion when it is taken away from you. Indeed, you are a person about whom I love to obligate myself to mention to him what Allah may bring about of good for him. So, I hope to advise you in private, love that your religious affairs are protected and evil is averted from you by the will of Allah. Idrees – the one who wrote to you – asked if you were able – may Allah have mercy upon you – to….” Then the Imam mentioned the request and finally supplicated for the governor”.

An Excerpt from “Muqaddimah Al-Jarh Wat-Tadeel” By Ibn Abee Haatim Ar-Raazee (rahimahullaah) 2/87-88

A Robust Admonition by Al-Allaamah Rabee Bin Haadi Shared By Abu Maryam [Tariq Al-Kashmeeri] 13 Years Ago

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Our beloved Salafi brother and friend Abu Maryam [Tariq Al-Kashmiri (may Allah preserve him)] posted – at Salafitalk.net in 2011-an admonition by Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allah preserve him]
An Advice And A Reminder For All Those Who Speak In The Name Of Salafiyyah

Al-Allaamah Rabee Bin Haadee Al Madkhali [may Allah preserve him] said:

All praise is for Allah and may the peace and blessings be upon the Messenger of Allah, his family, his companions, and whoever follows his guidance. To proceed:

This is advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness. Indeed there has appeared from those who claim Salafiyyah – who wait in ambush of it and its people – stances and actions which are in opposition to Salafiyyah, its Manhaj, and its foundational principles which cause the hair upon the head to turn white (with grief).
From those positions and stances:

 

1) – Defence of the People of Major Innovations, such as al-Hulool, Wahdatul-Wujood (the Unity of Existence), Wahdtul-Adyaan (the Unification of Religions), Ukhuwwatul-Adyaan (the Brotherhood of all religions), Masaawatul-Adyaan (the equality of all religions) as well as many forms of Shirk and superstitions. And bearing witness for them that they are indeed from Ahlus-Sunnah, rather the affair has reached such that some of their heads commend the haughty insolent despotic elders of the Raafidah and Soofees, and describe them with statements such as “indeed they are trustworthy scholars” and praise their methodologies (Madhaahib). Moreover, despite all of that his ignorant followers still support him.

 

2) – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

 

3) Inventing principles that conflict/contradict the principles of Ahlus-Sunnah and their methodology to wage war against Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

a) “We correct but we do not disparage”. [Footnote 1]

b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts Ahlus-Sunnah and their Manhaj and principles.

c) The Manhaj of al-Mawaazanaat. [Footnote 2]

d) Taking the Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements). And other such principles that Ahlus-Sunnah have condemned and clarified their falsehood and deviation. [Footnote 3]

 

4- And to evade (at-tamallus) the truth and to be firm upon their falsehood, they have contrived:

a) The [false] principle – (It’s not obligatory upon me).

b) The [false] principle – (It does not Yaqanee (satisfy, convince, persuade) me.

c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

d) And the rejection of the report of trustworthy narrators (At-Thiqaat).

e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

f) They have fabricated/contrived a principle to as-Subb (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said: (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

These principles have become the fountains of Fitan (trial and tribulation) like pieces (sudden amassing of clouds) of the dark night. Accompanying all these calamities is arrogance, obstinate opposition, and haughtiness towards those who advise them and clarify their deviation and their mixed-up confusion. Whilst with all these calamities, afflictions, and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah. The following are Prophetic Narrations I gathered together to remind those people so that perhaps they will remember and withdraw from that which they are upon.

1- On the authority of Qais bin Abee Haazim, who said: Aboo Bakr [may Allaah be pleased with him] stood up and praised Allah [The Mighty and Majestic] and extolled Him, and then said: O people, indeed you recite this Ayah (Qur’anic verse): [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ َ – O you who believe! Take care of your ownselves, [do righteous deeds, fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. If you follow the right guidance and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden) no hurt can come to you from those who are in error. [Surah Al-Maa’idah. Ayah 105]; and you put it in its improper place, for indeed I heard the Messenger of Allah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.” [I]

2- Also on the authority of Hudhaifah bin al-Yamaan [may Allaah be pleased with him] that the Prophet [SallAllaah alaihi wasallam] said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.” [II]

3- And on the authority of Ibn Mas’ood -[radiyallaahu anhu]- that the Messenger of Allaah [sallallaahu alaihi wasallaam] said: “There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that”. [III]

In these Ahadeeth is the clarification from the Messenger of Allaah -[sallallaahu alaihi wasallam] – regarding the danger of al-Munkaraat (the evils) of innovations and sins. Its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war against the people of Misguidance and Fitan (turmoil and trials).

4- On the authority of Nu’man bin Basheer -[radiyallaahu anhumaa]- the Prophet -[sallallaahu alaihi wasallam] – said: “The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship. Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’ He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves”. [IV]

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid it. Rather he flatters and compromises with those who fall into it, perpetrate it, and defend it. So how about if he goes beyond that to defend them, beautify their image (present them in favourable light) and bear witness for them that they are from Ahlus-Sunnah?! So how will he be, if he transgresses beyond all that by forsaking those who forbid it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj?!

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have a good suspicion of them and to plunge them into their outstretched arms, and to aid and defend them. [These are] the affairs which lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries. It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; which they will asked about in front of Allaah The Mighty and Majestic ý on the day when no soul will be able to benefit another whatsoever. Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous. And I remind you of the statement of Allah [The Most High]: [ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ – Friends on that Day will be foes one to another except Al-Muttaqun (pious)]. [Surah Az-Zukhruf. (43)]

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ

O you Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah [Salla Allaahu alaihi wasallam] The Deen (Religion) is an-Naseehah (sincerity and sincere advising), the Deen (Religion) is an-Naseehah (sincerity and sincere advising)”; he said it three times. They said: “To whom or the Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullah al-Bajalee [radiyAllaahu anhu] on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying: “Upon you is the taqwa (fear) of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now”. Then he said: “Seek forgiveness for your Ameer for indeed he used to love pardoning (others)”. And he said: “To proceed: then indeed I came to the Messenger of Allaah -[Salla Allaahu alaihi wasallam] – and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allah’s forgiveness and descended (from the pulpit). [V]

I remind them of that which is in these Aayaat and Ahadeeth regarding the obligation of establishing sincerity to Allah [i.e. by worshipping Allah in truth etc], sincerity to His Book [i.e. by believing in it and that it is the speech of Allah sent down, and it is not created, etc], sincerity to His Messenger [i.e. by testifying in truth and based on the absolute certainty that he is Allah’s Messenger, etc], sincerity to the rulers of the Muslims [i.e. by believing in their right to rulership, obeying and listening to them in that which is good, advising them in private, etc] and sincerity to the common people [i.e. by dealing with them, calling them to the path of Allah, etc]. [Footnote 4] And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil. And I say to them as Jareer said: “By the Lord of this Masjid, indeed I am to all of you a sincere advisor.” But rather I say, “By the Lord of the Heavens and the Earth, indeed I am to them a (sincere) advisor”.

I remind them of the statement of Anas [radiyallaahu anhu] “Indeed, you do actions which in your eyes are considered finer than the hair, whilst we used to consider them during the lifetime of the Messenger of Allah [salla Allaahu alaihi wasallam] to be from al-moobiqaat (the destructive/deadly sins).” [VI]

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others. I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or did with deliberate intent. May the peace and blessings of Allah be upon our prophet Muhammad, his family, and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr al-Madkhalee
9/2/1432H

———————————————-

Footnote 1: https://www.salafipublications.com/sps/downloads/pdf/NDV180008.pdf

Footnote 2: https://abuiyaad.com/r/muwazanah

Footnote 3: Shaykh Rabee’ On Mujmal and Mufassal : The Deceptions of al-Ma’ribee: https://www.salafipublications.com/sps/sp.cfm/sad/…/nbq/frm/images/nbq/downloads/pdf/sad/sp.cfm?subsecID=NDV18&articleID=NDV180006&articlePages=1

Footnote 4: See explanation of the forty hadith of An-Nawawi by Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] titled: Al-Minhatur Rabbaaniyyah Fee Sharhi Al-Arba’een An-Nawawiyyah. pages 112-121. 1st Edition 1429AH (2008)

[I] This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams].

[II] This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is a weakness in its chain of narration. It is also reported by Imaam Ahmad in his Musnad (5/388). And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiyallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiyallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). Based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

[III] Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

[IV] Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298). The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

[V] Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet [Salla Allaahu alaihi wasallam] -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people” and the statement of Allaah the Most High: [ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ – if they are sincere and true (in duty) to Allah and His Messenger], Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form].

[VI] Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

Allah’s aid is sought! Indeed, many changes have taken place by way of deviation and other painful affairs, and afflicted many. We ask Allah to keep us safe and guide everyone who has fallen into those calamities and has not yet returned to what is correct and praiseworthy. 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]

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

 وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; And I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[1] Excuses provided by an individual to another person, irrespective of their status or influence, to express remorse, retract Manhaj errors, or any other transgressions, should be accompanied by apparent actions of genuine repentance.

Written by Salafi Dawah Manchester on . Posted in Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, The Salaf - Pious Predecessors.

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

Al-Hasan Al-Basri [may Allah have mercy upon him] said, “Sincere repentance is that the slave shows regret for what has elapsed (of his sins) and is determined not to return to them”. Al-Kalbee [may Allah have mercy upon him] said, “It is to seek Allah’s forgiveness with the tongue, being regretful in the heart and restrain the limbs (from committing the sins again)“. [1]

Shaqeeq Al-Balkhiy [may Allah have mercy upon him] said, “The signs of repentance are weeping due to what has preceded (of sins), fear of falling into sin again, keeping away from evil companions and accompanying the good people“. [2]

Some of these signs of repentance are only known to Allah, such as weeping, showing remorse, etc. Then what remains is that a person will be judged by his apparent deeds and companionship. Umar Ibn Al-Khattaab [may Allah be pleased with him] said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. [3]

Imaam Abdul-Azeez Bin Baaz [may Allah have mercy upon him] said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. [4]

 

[1] Madaarij As-Saalikeen 1/309-310

[2] Nazhatul Fudalaa Tah’dheeb Siyar A’laam An-Nubulaa. 711

[3] Saheeh Bukhaari; Vol 3; Hadith Number:2641]

[4] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1]

[4] Remind those who praise or retweet without clarity that Al-Allaamah Rabee reminds us about the trials and the obligation of clarity

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

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

Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Hasten to perform good deeds before a trial that is similar to the dark part of the night, (in which) a man will be a believer in the morning and an unbeliever in the evening, or he will be a believer in the evening and an unbeliever in the morning, and sell his religion for some things of the worldly life”. [Saheeh Muslim. Number 118]

Al-Allaamah Rabee Bin Haadi [may Allah protect him] said: “Many trials have occurred, amongst them the trial of the khawaarij, the Rawaafid (see footnote a) and killing. Deviation and misguidance have occurred – either fighting and trials (related) to politics, creed, methodology, and what is similar to them. Many people who were to be destroyed were destroyed and the one whom Allah protected was saved and (enabled) to adhere to the true methodology. Therefore, during every trial, they (the scholars of Ahlus Sunnah) must openly proclaim the truth and clarify it for the people. They should distinguish – for them – between guidance and misguidance, between truth and falsehood, the manner in which the people will be safeguarded from these trials, the path through which they will be saved from entering into trials and other affairs (by way of which) Allah guides this (victorious) group when (they) face every trial”. [1]

“Yes, a man may be upon truth and then you do not see him thereafter except that he has become a disbeliever or a misguided innovator (in religious affairs)! This is nothing else but humiliation! He used to claim that he is upon good, a possessor of knowledge and upon the truth, but then he falls into disbelief- either Kufr Akbar or kufr Asghar. This is ignominy and Allah’s Protection is sought. How many people have been humiliated and exposed by a trial! [Suddenly] you come to know of them and their false claims are unveiled, and their reality is clarified for you”. [2]

The Shaikh also stated: A believer always fears that his situation will change. It has been reported from Aa’isha and Anas [may Allah pleased with them] that the Messenger [peace and blessings of Allah be upon him] often (supplicated), “يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ – O turner of the hearts (Allah)! Keep my heart firm upon your religion”. I [i.e. Aa’isha or Anas] asked, “O Allah’s Messenger! We believe in you and what has been revealed to you, so do you fear for us?” He said, “Yes, indeed the hearts are between two fingers among the fingers of Allah and He turns them how He pleases”. By Allah! This is (true) understanding – that a person does not feel safe about himself, for indeed Satan flows through the human being like blood. (a) Therefore, a person should guard his heart, intellect and deeds ardently more than the (manner in which) he guards his wealth and honour. Whoever is given authority to look after his own affairs, it is obligated on him to guard his heart before everything else.

[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Al Imraan’ Ayah 8] [3]

“I warn my brothers against the Fitan (trials, temptations) and that they turn to Allah (for help) to keep them steadfast upon the Religion. They should supplicate a lot (just as Allah taught the believers that they say),[رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ – Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower]. [Surah Al Imraan’ Ayah 8]

They should make this tremendous supplication often and the supplication which Allah’s Messenger used to make often. Anas said that Allah’s Messenger used to say a lot, “O Turner of the hearts, keep my heart firm upon your religion”. So the companions said, “O Allah’s Messenger! Do you fear for us?” He said, “Yes, indeed the hearts are between two fingers from the fingers of Allah, and He turns them however He wills”. [4]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Imaann, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (may Allah have mercy upon him) in As-Saheehah Number 1301]

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]

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

a: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm – By Shaikh Abu Iyaad [may Allaah preserve him]

b: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ – By Shaikh Abu Khadeejah [may Allaah preserve him]

[1] An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]

[2]An Excerpt from ‘Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah – 1/200-202]

[3] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 75-76]

[4]An Excerpt from Marhaban Yaa Taalibal Ilm. Pages 204-205]

The pinnacle of human perfection is attained through four qualities

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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 Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

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 Ibnul Qayyim [may Allaah have mercy upon him] said: “Imam Ash-Shaafi’ee [may Allah have mercy upon him] said that if all the people pondered on this Surah, it would have sufficed them”. The clarification of this affair is that the fulfillment of four affairs (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is to be acquainted with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth affair is to exercise patience whilst learning the truth, acting on it, and teaching. Allah mentioned these four affairs in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth whilst exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so. This is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Imaan and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action. This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]

It is not enough that one knows the truth and exercises patience, rather, one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, and thus their strength of determination is weakened, rather the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]

Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Imaan and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allaah). As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Imaan; the strength of sound intent, love (for everything praiseworthy, especially love for Allaah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur because 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. [3]

[وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ – and do righteous good deeds, enjoin one another to the truth and enjoin one another to patience]. This leads to the station of upright leadership and strength in the religion, just as Allaah said: [وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [Surah As-Sajdah. Ayah 24]

Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Imaan and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet [peace and blessings of Allah be upon him] said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Saheeh Al-Bukhaaree. Number 1284]

Allah [The Exalted] said: [ إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬ – Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise)]. [Surah Hud. Ayah 11]

Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.

Allah [The Exalted] said: [فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum. Ayah 60]

Allah commanded the Messenger [peace and blessings of Allah be upon him] to exercise patience and not to be similar to those who do not have certainty due to lack of patience because their lack of certainty is due to their lack of patience, so they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, so desires and lust fling him here and there just as the wind does with something light. [4]

Sa’eed Bin Jubayr [may Allaah have mercy upon him] said, “Patience is the person’s acknowledgment that what has afflicted him is from Allaah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]

Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibnul Qayyim [may Allah have mercy upon him] said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him. Regarding the statement “Seeking for reward from Allaah”, Imaam Ibnul Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost”. Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imaam Ibnul Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]

The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Imaan in the heart based on (sound) knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri [may Allah have mercy upon him] said: If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allah in the Ayah:

[وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [Surah As-Sajdah’ Aayah 24] [7]

A Practice of The Companions – By Imaam Al-Albaanee [may Allah have mercy upon him]

“Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:[إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ ][ وَٱلۡعَصۡرِ] -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”.  Imam Al-Albaanee [may Allah have mercy upon him] said: In these narrations is that one gives Salaam when departing [i.e. one of them gives Salaams to the other when departing after meeting]. The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam] because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah; rather the only reason they did this was due to something established by Allah’s Messenger [peace and blessings of Allah be upon him] – either by way of a statement of his, deed or tacit approval. [8]

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 Miftaah Daarus Sa’aadah page 61. slightly paraphrased

[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased

[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased

[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased

[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[6] Iddat As-Saabireen pages 183-184

[7] Al-Fawaa’id’ pages 293-300

[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309