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Rated Himself Above His Rightful Status, Believing His Intelligence and Opinions Take Precedence

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Deviated Callers & Individuals, Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

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

It has been said that the distancing of Iblees (from Allah’s Mercy) is due to a false interpretation. He made an analogy and gave precedence to this analogy over the divine text – made a false analogue about himself and that his rational reasoning takes precedence over the command to prostrate, (claiming), “I am better than him (i.e., Adam).” He argued that a virtuous being does not humble himself to one who possesses lesser virtue, stating, “You created me from fire, while him You created from clay.”

He throught that this analogy that resembled truth, even though it is false, will benefit his false interpretation, thus he became the leader for all – until the day of Judgement- of those who make a false interpretation of the texts of the revelations. How many people in this world are followers of this cursed leader!

If you contemplate the majority of those doubts that are made to appear as truth by the misguided interpreters of texts and seeking to invalidate them, it becomes evident that these doubts bear a resemblance to those of Iblees which he attempts to present as truth. For instance, an individual says, “If the intellect and divine text are in conflict, give precedence to the intellect.” This assertion serves as the foundation for a principle that he employs to dismiss the revealed texts, which he alleges contradict reason, much like Iblees argued that a rational argument was at odds with the command to perform Sujud. This doubt arose from his arrogance, which obstructed his acceptance of the clear revelations. Similarly, it is observed that every erroneous challenger of the revealed texts does so out of pride. Allah, The Most High, stated:

إِنَّ ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَـٰنٍ أَتَٮٰهُمۡۙ إِن فِى صُدُورِهِمۡ إِلَّا ڪِبۡرٌ۬ مَّا هُم بِبَـٰلِغِيهِۚ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their breasts except pride [to accept you (Muhammad ) as a Messenger of Allah and to obey you]. They will never have it (i.e. Prophethood which Allah has bestowed upon you). So seek refuge in Allah (O Muhammad from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer. [Ghafir. 56] [1]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked:

Shaikh, are the ones who depend on their intellects to understand many of the affairs of the religion considered mistaken?

Answer: It is imperative for him not to rely solely on his intellect; instead, he should engage in the study of texts and depend on the divine revelations from Allah’s speech and those of His Messenger, peace and blessings be upon him, as they provide guidance and direction towards good. The intellect can right or wrong. The sects that oppose Ahlus Sunnah faced destruction primarily due to their intellects. They thought that they had good intellects and that their intellects arrived at correct conclusions, which led them to oppose the established texts with stagnant intellects. What made the Jahmiyyah to deny the Perfect Names and Attributes of Allah, if not their erroneous intellects? Similarly, what caused the Mutazilah to reject Allah’s attributes and assert that sinners (who are not guilty of major Shirk and Kufr) would remain in the fire eternally, if not their corrupt intellects? The same applies to their followers who utter this same speech. What led the Khawaarij to declare that those who commit sins are disbelievers – that the sinner is a disbeliever and will remain in the fire forever, except due to their corrupt intellects.

Likewise, this is the case regarding other than them amongst the proponents of Bidah. The intellects which they depend upon destroyed them because they thought that their intellects are safe, sound, good and infallible, whereas that is not the case; rather it is not infallible – commits mistakes a lot. However, they hold a good suspicion of their intellects and an evil suspicion of the texts, thus they were destroyed.

It is obligatory to harbour a good suspicion of the (divine) texts and an evil suspicion of the intellect, and to submit the intellects to the (divine) texts. The (divine) texts are infallible if their chain of transmission are established to be authentic. As for the intellects, they are fallible.

A person is susceptible to mistakes, shortcoming and desires. As for the Messenger, peace and blessings of Allah be upon him, what he conveyed from Allah is infallible. Likewise, the Qur’an is infallible- the speech of Allah. Therefore, it is obligatory that the Qur’an and Sunnah passes a judgement on your intellect and that you give precedence to the Qur’an and Sunnah over your intellect- over the intellect of the Shaikh, the Mashaayikh, your forefathers, ancestors and all the people. The (divine) texts are given precedence over all the intellects. [2]

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing. O you who believe! Raise not your voices above the voice of the Prophet. [Al-Hujuraat. 1-2]

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

When it is the case that Allah forbade (us) from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors stated (that this Ayah means) “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person amongst the people and the worst with regards to giving precedence to himself over the Messenger is that one who gives precedence to his intellect or the intellect of another person over the revelation the Messenger was sent with. When it is the case that Allah has forbidden them from raising their voices above the voice of the Messenger, how about raising their intellects above the statements of the Messenger and the revelation he came with?! [3]

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

In this great Surah, there are lofty benefits and rulings. The Muslims are greatly in need of understanding (it), being conscious of it and take benefit from it. In the first part, there is a warning against putting oneself forward before Allah and His Messenger and that which is obligated to the People of Iman is that they are to be followers and not innovators in the religion, and not to put themselves forward before Allah and His Messenger. The people of knowledge say (that this ayah means): “Do not speak until you are commanded by Allah and His Messenger, and do not act until the Messenger acts and legislates; do not put (yourselves) forward before him with either speech or action, (but) be you followers of that which has been prescribed for you and made clear in the (Islamic) legislation. This is the way the people of Iman – they do not innovate acts of worship and rulings in Allah’s Shariah.

وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيم

And fear Allah. Verily! Allah is All-Hearing, All-Knowing]. Allah hears their statements and nothing is hidden from Him with regards to your state of affairs. He hears the statements of the slaves and He knows their state of affairs. He knows what you do, the truth you utter and other than it- in other words, be mindful of Him and be warned about (disobeying Him) because nothing is hidden from Him. He hears and He knows your state of affairs. Therefore, it is obligated to you to be followers, and not innovators in Allah’s Shariah. [4]

Everyone Is Given Their Share of Intelligence

Imam al-Barbahaaree, may Allah have mercy upon him, said:

“Intellect is inborn”. Al-Allamah Ahmad Bin Yahyah An-Najmee, may Allah have mercy upon him, said:

Meaning, it [i.e. intellect] is brought forth together with the person, and it develops and increases as he grows. So, the intellect starts as something small, then becomes greater together with its possessor. There is no doubt that the intellects vary based on that which Allah bestowed on every person. And indeed in the Qur’an Allah, The Mighty and Majestic, praised the people of (sound) intellect. [5]

Learning From Childhood Through Experience and Analogy

Al-Allamah Abdur Rahman Bin Yahyah al-Mu’allimee, may Allah have mercy upon him,

It is well known that an individual enters the world devoid of knowledge; however, they possess the inherent capacity to experience sensations such as pain. For instance, when subjected to a pinch, the individual perceives pain as a direct response. This sensation has been present since the moment the soul was instilled within them (refer to footnote a); nonetheless, it does not equate to knowledge. Additionally, there exists an innate disposition that enables the infant to grasp the mother’s breast and engage in suckling.

Allah, The Mighty and Majestic, said:

وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـًٔ۬ا

And Allah has brought you out from the wombs of your mothers while you know nothing. [An-Nahl. 78]

Following birth, an individual begins to perceive physical objects through sensory experiences, which progressively enhances through the process of analogy, or the comparison of one entity or circumstance to another. It becomes customary for the mother to lift her child from the cradle when she intends to breastfeed. As this action is repeated, the child comes to understand—through analogy—that being lifted from the cradle signifies the opportunity for breastfeeding. One may observe the child crying when hungry, remaining quiet when removed from the cradle, and then resuming crying if breastfeeding does not occur thereafter. This illustrates how general knowledge is cultivated through the perception of tangible items and the use of analogy, which is further reinforced by repetition. This process can be described as Istiqraa (examination, scrutiny, and extrapolation).

Through the observation of tangible objects and the use of analogy, the fundamental causes are imprinted in both the mind and the heart. This includes the understanding that existence and non-existence cannot coexist, that a whole is greater than its individual parts, and that an event requires a cause to come into being. What is meant is that he perceives either through sensory experience or through analogical reasoning based on sensory input. The intellect engages with tangible items and analogies, evaluating whether a situation is definitively correct, likely, incorrect, or possible. This understanding remains with an individual throughout their life; however, as one matures, acquires knowledge, engages in reasoning, and reflects, their understanding deepens. This growth is facilitated by the multitude of tangible experiences accessible through the senses, enhancing their capacity for analogy and strengthening their intellectual faculties.

When another individual is present in your home, you can ascertain their presence by either observing them or hearing their voice, as well as through tactile sensations or the recognition of their scent. Based on your prior experiences, you come to the conclusion that this entity is indeed a human being; the shape, voice, or the physical object you have interacted with, along with its scent, all indicate a human being. Furthermore, through additional reasoning, you identify this individual as a specific person, recognising that the shape, voice, tangible object, and scent correspond to that particular individual.

You may leave your room unoccupied and return shortly thereafter to discover that an incident has occurred within. From your prior reasoning and intellectual assessment, you deduce that an event must have caused this situation. If you seek to understand the underlying reason, you engage in an investigation based on your earlier deductions. It is possible that a piece of paper has shifted due to a gust of wind. A book may have been placed precariously, and upon observing its fall, you contemplate that its instability, caused by its considerable weight, led it to gradually lean until it ultimately toppled. Furthermore, if an object was suspended by a frail string that eventually broke, you reflect on the fact that due to the weight of the object, its strength weakened until it snapped (completely).

If a container holding food was positioned securely but subsequently fell, one might conclude that a mouse, a cat, or a similar creature had forcefully jumped onto it, causing the fall. In the case where a container of light food was removed from atop a table and relocated to another table at a distance, and a monkey was present in the house or nearby, it could be inferred that the monkey was the cause of the movement. Furthermore, if a heavy box was initially placed on the ground but later found in a different location, one would likely assume that a person had entered and moved it, recognising that this individual is alive and capable of such an action. Lastly, if multiple items within a room were rearranged from their original positions into a more organised and aesthetically pleasing arrangement, it would indicate that the individual responsible possesses a level of wisdom commensurate with the skills necessary to achieve such an arrangement.

If the room was secured from within, and you approached the door, fully aware that no one could have entered after your arrival, yet upon your return, you discovered that the luggage had been rearranged in a manner that was more imaginative and refined than its previous state; you would then consider one of two scenarios: either there exists an individual with capabilities that surpass the ordinary, who managed to enter the room through an unconventional means; or there is a being present, alive, knowledgeable, and possessing wisdom that exceeds that of any human or other species you have encountered. Thus, you came to recognise this being’s existence by drawing parallels with the existence of tangible entities that can be sensed, as well as by comprehending the qualities associated with it. [6]

The Intellect Is Not The Basis Through Which Right and Wrong Are Determined

Ahmad Ibn Aasim Al-Antaaki, may Allah have mercy upon him, said,

“The most beneficial intellect is the one that makes you acknowledge the blessings Allah, aids you to be grateful and oppose (evil) desires”. [7]

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

“Everyone with a modicum of (sound) intellect knows that the corruption of the world and its ruin occurs due to giving precedence to opinion over the divine revelation and (evil) desires over sound intellect. These two corrupt motives are not entrenched in a heart except that its destruction becomes inevitable nor in a nation except that its affairs are completely corrupted”. [8]

Footnote a: https://islamtees.uk/2022/01/09/video-atheism-causes-and-cures-by-ustadh-abu-iyaad-amjad-rafiq/

[1] An Excerpt from ‘As-Sawaa’iq Al-Mursalah 1/371-372

[2]https://binbaz.org.sa/fatwas/28730/%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%A7-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%B9%D9%84%D9%89-%D8%B9%D9%82%D9%84%D9%87-%D8%A8%D9%84-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%86%D8%B5%D9%88%D8%B5. Paraphrased]

[3] An Excerpt from Al-Wabil As-Sayyib’ page 21

[4] An Excerpt from Al-Fawaa-id al-Ilmiyyah Min Ad-Durar Al-Baaziyyah 4/391-392 Publisher: Dar Ar-Risaalah 1st ed 1430AH (Year 2009

[5] Irshaad As-Saaree Fee Sharh as-Sunnah Lil-Barbahaaree. 155. Daarul Minhaaj 1430AH (2009)]

[6] Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee. 5/7-11

[7] Seerah As-Salaf As-Saaliheen. 1/1073. Chapter: A mention of the At’baa at-Taabi’een

[8] I’lam Al-Muwaqqi’een 1/67-69

[2] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, 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.

“Teach People The Fundamentals of Islam, And Do Not Busy Them With Knowing The Mistakes of This or That One!”

The reply to the one who utters this statement is as follows:

Hudhaifah Bin al Yaman, may Allah be pleased with him, said:

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

Al-Allamah Salih Al-Fawzan, may Allah protect him, said:

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others.

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These (statements are tantamount to) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [1]

Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked:  “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [2]

The Shaikh, may Allah have mercy upon him, was also asked: “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [3]

[1] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

[2] Fataawa Fadeelah Ash-Shaikh Rabee’ Al-Madkhalee (1/273)

[3] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[1] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said:

The people extensively read books that contained deviant viewpoints and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they (i.e. those who object when one reads the books that contain refutations) refrained from speaking in this manner. However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors, and discovered books that warned them against Bidah and misguidance, they said, “Do not busy yourselves with these matters, do not neglect knowledge”.

These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah, may Allah be pleased with him, said:

“The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it”.

The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books are a shield of protection for the youth. [1]

The Shaikh was asked:

What is your view about the one who says “Speaking a lot about about Manhaj makes the heart become hardened?”

Response:

Speaking a lot about (sound) methodology and studying it hardens the heart, but advocating fictitious (beliefs, deeds, ideas, views), bidah, misguidance, and the ideas of the khawarij softens the hearts?! The call to (sound) methodology – the call to the teachings of the Quran and the Sunnah of the Prophet, peace and blessings of Allah be upon him, and everything they contain about correct beliefs, acts of worship, deeds, and rectification of the (Islamic) methodology is a significant matter that should be (emphasised).

The misguided (beliefs, methodologies, etc) are plentiful, and no matter how much someone speaks, their efforts are insufficient compared to what is needed. Currently, we speak about the (sound) methodology, but has it reached all Muslims? But speech based on the path of the Tableeghees, the Ikhwaanees, the proponents of misguidance, the proponents of Bidah, fictitious views, and (deviant) political views soften the heart! Is this statement correct?! This is the speech of the foolish ones – those who are tired of the true Islamic methodology approach, so they speak such falsehoods that obstruct (people) from the path of Allah. [2]

[1]An Excerpt from “Juhud Al-Allaamah Rabee Al-Madkhali Fee Naqd Shubuhaat Al-Hizbiyyeen. page 80-81

[2] An Excerpt from Juhud Al-Allaamah Rabee Al-Madkhali Fee Naqd Shubuhaatil Hizbiyyeen’ page 77-78

Caution in Fatwa and the Levels of Scholars of Ijtihad

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Abdur-Rahman Bin Abee Layla, may Allah have mercy upon him, said:

I have met a hundred and twenty companions of the Messenger, peace and blessing of Allah be upon him, in this Masjid and not a single one of them would be asked about a hadith, except he wished that his brother would suffice him in (answering). Then the matter was assigned to a people who claimed knowledge at present. They give answers in matters which if presented to Umar Ibn Al-Khattab, may Allah be pleased with him, he would have gathered the (Sahabah of) Badr to consult them. (1)

Yahyah Ibn Sa’eed, may Allah have mercy upon him, said:

I heard Al-Qasim Ibn Muhammad, may Allah have mercy upon him, say: “A person lives his (whole) life being ignorant is better for him than giving Fatawa without knowledge”. (2)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

We do not say that there are people of ijtihad amongst ahlul bidah because they are followers of desires, and Allah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihad”. When Hikmatiyar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahman, they said: “This is ijtihad”. They [ahlul bidah] do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihad”. This is diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (true and qualified scholars of Ijtihad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger said leads to the hell fire. (3)

Levels of The Scholars of Ijtihad

 المرتبة الأولى: مرتبة المجتهد المستقل، وهو الذي يستقل في اجتهاده بمبادئ أصولية وقواعد عامة يبني عليها فقهه من غير أن يقلد أحداً في أصوله التي بني عليها استنباطه، ومثلوا لهذه المرتبة بفقهاء الصحابة والتابعين وأئمة المذاهب الأربعة وغيرهم ممن عاصرهم أو جاء بعدهم من مشاهير الأئمة

 المرتبة الثانية: مرتبة المجتهد المنتسب وهو الذي يجتهد في الأصول والفروع كأهل المرتبة الأولى، لكنه غير مستقل في اجتهاده، وإنما يبني على أصول إمامه الذي ينتسب إليه فهو تابع له في المبادئ العامة في الاجتهاد مستقل عنه فيما عدا ذلك، وقد يختلف معه في أحكام المسائل الجزئية

المرتبة الثالثة: مرتبة المجتهد المذهبي وهو المجتهد المقيد، ويسمى أيضاً مجتهد التخريج، وهو الذي عرف قواعد إمامه في الاجتهاد فالتزمها واستطاع من خلالها استباط الأحكام في المسائل الاجتهادية
أي التي لم يرد فيها نص عن إمام مذهبه.

المرتبة الرابعة : مرتبة مجتهد الترجيح أو التنقيح، وهو الذي يقوم بالترجيح بين الآراء المروية في المذهب بناء على قوة الدليل، أو ملائعة التطبيق للعصر. ولا يأتي بقول جديد وإنما يرجح قولاً على آخر، إما لقوة الدليل، أو حسبما يؤدي إليه اجتهاده.

المرتبة الخامسة: مرتبة مجتهد الفتوى وهو الفقيه الحافظ المذهب إمامه ونقله وفهمه في المسائل والمشكلات ولديه قدرة على تمييز الأقوال القوية من الضعيفة، ويفتي الناس بالراجح أو المشهور من المذهب

Source: An-Nahj Al-Aqwaa Fee Arkaan Al-Fatwa pages 26-27. Introduction by Al-Allamah Abdul Aziz Aala Ash-Shaikh and Al-Allamah Salih Al-Fawzan (may Allah preserve them and other scholars of Ahlus Sunnah).

Caution Against The Path to False Views – By Imam Ibn Al-Qayyim, may Allah have mercy upon him 

[ الرأي الباطل وأنواعه ]

فالرأي الباطل أنواع : أحدها : الرأي المخالف للنص ، وهذا مما يعلم بالاضطرار من دين الإسلام فساده وبطلانه ، ولا تحل الفتيا به ولا القضاء ، وإن وقع فيه من وقع بنوع تأويل وتقليد .

النوع الثاني : هو الكلام في الدين بالخرص والظن ، مع التفريط والتقصير في معرفة النصوص وفهمها واستنباط الأحكام منها ، فإن من جهلها وقاس برأيه فيما سئل عنه بغير علم ، بل لمجرد قدر جامع بين الشيئين ألحق أحدهما بالآخر ، أو لمجرد قدر فارق يراه بينهما يفرق بينهما في الحكم ، من غير نظر إلى النصوص والآثار ; فقد وقع في الرأي المذموم الباطل .

فصل .

النوع الثالث : الرأي المتضمن تعطيل أسماء الرب وصفاته وأفعاله بالمقاييس الباطلة التي وضعها أهل البدع والضلال من الجهمية والمعتزلة والقدرية ومن ضاهاهم ، حيث استعمل أهله قياساتهم الفاسدة وآراءهم الباطلة وشبههم الداحضة في رد النصوص الصحيحة الصريحة ; فردوا لأجلها ألفاظ النصوص التي وجدوا السبيل إلى تكذيب رواتها وتخطئتهم ، ومعاني النصوص التي لم يجدوا إلى رد ألفاظها سبيلا ، فقابلوا النوع الأول بالتكذيب ، والنوع الثاني بالتحريف والتأويل ، فأنكروا لذلك رؤية المؤمنين لربهم في الآخرة ، وأنكروا كلامه وتكليمه لعباده ، وأنكروا مباينته للعالم ، واستواءه على عرشه ، وعلوه على المخلوقات ، وعموم قدرته على كل شيء ، بل أخرجوا أفعال عباده من الملائكة والأنبياء والجن والإنس عن تعلق قدرته ومشيئته وتكوينه لها ، ونفوا لأجلها حقائق ما أخبر به عن نفسه وأخبر به رسوله من صفات كماله ونعوت جلاله ; وحرفوا لأجلها النصوص عن مواضعها ، وأخرجوها عن معانيها وحقائقها بالرأي المجرد الذي حقيقته أنه ذبالة الأذهان ونخالة الأفكار وعفارة الآراء ووساوس الصدور ، فملئوا به الأوراق سوادا ، والقلوب شكوكا ، والعالم فسادا ، وكل من له مسكة من عقل يعلم أن فساد العالم وخرابه إنما نشأ [ ص: 55 ] من تقديم الرأي على الوحي ، والهوى على العقل ، وما استحكم هذان الأصلان الفاسدان في قلب إلا استحكم هلاكه ، وفي أمة إلا فسد أمرها أتم فساد ، فلا إله إلا الله كم نفي بهذه الآراء من حق ، وأثبت بها من باطل ، وأميت بها من هدى ، وأحيي بها من ضلالة ؟ وكم هدم بها من معقل الإيمان ، وعمر بها من دين الشيطان ؟ وأكثر أصحاب الجحيم هم أهل هذه الآراء الذين لا سمع لهم ولا عقل ، بل هم شر من الحمر ، وهم الذين يقولون يوم القيامة : { لو كنا نسمع أو نعقل ما كنا في أصحاب السعير } .

النوع الرابع : الرأي الذي أحدثت به البدع ، وغيرت به السنن ، وعم به البلاء ، وتربى عليه الصغير ، وهرم فيه الكبير .

فهذه الأنواع الأربعة من الرأي الذي اتفق سلف الأمة وأئمتها على ذمه وإخراجه من الدين .

النوع الخامس : ما ذكره أبو عمر بن عبد البر عن جمهور أهل العلم أن الرأي المذموم في هذه الآثار عن النبي صلى الله عليه وسلم وعن أصحابه والتابعين رضي الله عنهم أنه القول في أحكام شرائع الدين بالاستحسان والظنون ، والاشتغال بحفظ المعضلات والأغلوطات ورد الفروع بعضها على بعض قياسا ، دون ردها على أصولها والنظر في عللها واعتبارها ، فاستعمل فيها الرأي قبل أن ينزل ، وفرعت وشققت قبل أن تقع ، وتكلم فيها قبل أن تكون بالرأي المضارع للظن ، قالوا : وفي الاشتغال بهذا والاستغراق فيه تعطيل السنن ، والبعث على جهلها ، وترك الوقوف على ما يلزم الوقوف عليه منها ومن كتاب الله عز وجل ومعانيه ، احتجوا على ما ذهبوا إليه بأشياء ، ثم ذكر من طريق أسد بن موسى ثنا شريك عن ليث عن طاوس عن ابن عمر قال : لا تسألوا عما لم يكن ; فإني سمعت عمر يلعن من يسأل عما لم يكن ، ثم ذكر من طريق أبي داود ثنا إبراهيم بن موسى الرازي ثنا عيسى بن يونس عن الأوزاعي عن عبد الله بن سعد عن الصنابحي عن معاوية { أن النبي صلى الله عليه وسلم : نهى عن الأغلوطات }

Source:
إعلام الموقعين عن رب العالمين
1/55

 

[1] Sharhus Sunnah of Imaam Al-Baghawee: 1/305

[2] Kitaabul Ilm of Abu Khaythama with the checking of Shaikh Al Albaani: Narration number 90. page 23

[3] An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20

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[19] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Articles, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Muttarrif ibn Abdillah, may Allah have mercy upon him, said:

“It would not please me if I utter a lie, even if I were to receive the entire world and what it contains.”

Tarikh Dimashq 58/312

[18] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, 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, Worship - 'Ibaadah'.

In The Name of Allah, The Merciful, The Bextower of Mercy.

Allah, The Most High, said:

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِضِيَآءٍ‌ۖ أَفَلَا تَسۡمَعُونَ
قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلنَّہَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِلَيۡلٍ۬ تَسۡكُنُونَ فِيهِ‌ۖ أَفَلَا تُبۡصِرُونَ
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

Say (O Muhammad ): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad ): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. [Al-Qasas. 71-73]

The (night and day) are a bestowal from Allah to His servants and this should make them thankful, worship Allah alone and fulfil His Rights. Allah- out of His Mercy- created the day for them in order that they may seek after His Bounties- seeking after their provisions and livelihoods during daylight. And Allah created the night for them (as a means of) rest and repose- (allowing) their bodies and souls to take a rest due to tiredness after work during the day. This is a bounty of Allah (bestowed) on His servants and Mercy (from Him). Is there anyone who is able to do this (besides Allah)?

Regarding the night, He said: [أَفَلَا تَسْمَعُونَ -Then will you not then hear], and regarding the day, He said: [أَفَلَا تُبْصِرُونَ – Then will you not then see?]

This is because the (faculty) of hearing is sharper than the (faculty) of sight during night time, and the (faculty) of sight is sharper than the (faculty) of hearing during day time.

In these verses (i.e. Al-Qasas 71, 72 & 73) the servant is exhorted to ponder upon the blessings Allah has bestowed. He should contemplate what the situation would have been if such blessings were absent, because if a servant were to contemplate on the situation due to the presence of such blessings compared to what the situation would have been if such blessings were absent, he will realise the station of this favour, contrary to the one who merely goes along with the normal state of affairs and considers (these favours) as something that will neither cease nor come to an end. So his heart is hindered from praising Allah for these blessings and from realising that he is in need of Allah every time. This neither prompts his thoughts towards thanksgiving nor remembrance. [1]

Al-Hasan Al-Basri, may Allah have mercy upon him, said:

”The night and the day have not ceased to lessen the life spans and bringing close the appointed times of death.” [2]

Awn Bin Abdillah, may Allah have mercy upon him, said:

Indeed, the most beneficial days the believer has in the worldly life, is the one about which he thought he would not reach its end. [3]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahman Fee Tafseer Kalaam Al-Mannan’. Publisher: Daar Ibn Hazm 1st Ed. 1424AH (Year 2003)

[2] Jami Al-Ulum Wal-Hikam. page 400

[3] Jami Al-Ulum Wal-Hikam. page 401

[4] Some Timeless Lessons and Reflections from Surah al-Kahf

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

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

Allah, The Most High, said:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

[Some] say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad): “My Lord knows best their number; none knows them but a few.” So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture) about (the affair of) the people of the Cave.

Allah informed (us) of the differing between the people of the scripture regarding the number of the people of the cave- a differing that [occurred] out of guessing at the unseen, forging statements and speaking about that which they have no knowledge. Some of them said that the people of the cave were three in number and their dog was the fourth, and others said that the people of the cave were five in number and their dog was the sixth. Allaah said that these two statements are tantamount to guessing at the unseen, so this indicates that they are false. And amongst them were those who said that the people of the cave were seven in number and their dog was the eighth. This statement-and Allaah knows best- is what is correct because Allaah declared the first two statements false but did not declare this third one to be false, so this indicates that it is correct.

This differing is one that neither carries any benefit nor are the people benefited by knowing the number of the people of the cave. It contains neither a benefit related to religion nor the worldly affairs and that is why Allaah stated: [قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ – Say (O Muhammad):My Lord knows best their number; none knows them but a few]; and they are those who know what is correct and known for being upon what is correct.

[ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرً -So debate not (about their number, etc.) except with the clear proof (which We have revealed to you)] based upon knowledge, certainty and about that which contains benefit. As for debating based on ignorance and guessing at the unseen or about that which has no benefit- either the debater being obstinate or the affair being debated having no benefit- neither any religious nor [praiseworthy] worldly benefit, such as the number of the people of the cave and what is similar to it- then too much debate about it and continuous research regarding it is a waste of time, and it makes the hearts have a strong love for that which has no benefit.

[وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدً – And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave] because their speech regarding it is based on guessing at the unseen and conjecture can be of no avail against the truth.

This proves that it is not permissible for a person to issue a verdict when he is not worthy of it- either due to his inability to issue a verdict in that affair or due to fact that he does not care what he says about the affair because he does not possess that fear of Allaah that will stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. So when it is the case that he has been forbidden from giving verdicts in the likes of this affair, then prohibiting him from giving verdicts [in general] is of a greater prohibition. Also this ayah proves that a person maybe prohibited from giving a verdict in some affair but not in other affairs, so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allaah has not prohibited him from giving a verdict completely; rather they were prohibited from giving a verdict regarding the affair of the people of the cave and what is similar to it. [1]

Beware of conjecture or too many unnecessary opinions regarding a matter, thus the correct or stronger position become hidden or obscured to the listener! “When reporting a difference of opinion on a matter, one should accommodate the statements (or arguments or views) in that context- clarify what is sound and what is false, mention the beneficial points in that difference of opinion and its fruitful outcomes so that the disagreement and differing is not prolonged in that which has no benefit, thus preoccupying one with other than what is more important.

As for the one who transmits difference of opinion, but does not accommodate the statements of the scholars, he has fallen short because it maybe that what is correct is found in that which he left out, or he transmits difference of opinion but neither establish its proofs nor clarifies the correct statements, he has also fallen short. If he deliberately portrays something wrong as something correct, he has lied deliberately, and he is mistaken if it was based on ignorance. Also, the one who transmits difference of opinion in that which there is no benefit or merely transmits the wording of a number of statements (views) and then summarises them in one or two statements in meaning, then indeed he has wasted a long time and prolonged engagement in that which is not correct”. [2]

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

“If you ponder upon the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms, which are quickly accepted by those deprived of sound discernment-to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds”. [3]

Imam Abdur-Rahman Bin Naasir As-Sadi, may Allah have mercy upon him, said:

And what is well known is that Allah neither loves ignorance nor doubts, neither confusion nor misguidance; rather He loves the religion, knowledge and certainty. Indeed, Allah, The Most High, rebuked confusion, saying:

قُلْ أَنَدْعُو مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ

Say (O Muhammad): “Shall we invoke others besides Allah (false deities), that can do us neither good nor harm, and shall we turn on our heels after Allah has guided us (to true Monotheism)? – like one whom the Shayaateen (devils) have made to go astray, confused (wandering) through the earth, his companions calling him to guidance (saying): ‘Come to us.’ “Say: “Verily, Allah’s Guidance is the only guidance.’’ [Al An’am 71]

Indeed, we have been commanded to ask Him (The Most High) to guide us to the straight path and this necessitates knowledge of the truth and acting upon it, and the Qur’an is the cure, guidance and light. The Muslims are agreed that doubt and confusion are unpraiseworthy, and it is expected – absolutely- that a person who does not possess knowledge of something is obligated to keep quiet and seek knowledge via its (sound) sources. (4)

[1]An Ecerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased

[2] Manhaj Al-Bahth Al-Ilmi Wa Kitaabah Fee Uloom Ash-Shariah 21- 22

[3] An Excerpt from As-Sawaa’iq al-Mursalah 2/438 by Imam Ibn Al-Qayyim

[4] An Excerpt from Al-Adilla Al-Qawaatiq Wal-Baraaheen Fee Ibtaal Usool Al-Mulhideen. Page 15

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[18] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Articles, Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

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

Aa’ishah, may Allah be pleased with her, narrated:

“There was no traite more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Imam An-Nawawi, may Allah have mercy upon him, said:

The texts of the Qur’an and Sunnah are abundant regarding the general prohibition of lying. It is one of the repugnant sins and immoral flaws. The consensus of the Ummah (the Scholars) is firmly established regarding its prohibition alongside the abundant texts (on the subject matter). [Al-Ad’kar 377]

 

One of The Hidden Battles of a Teacher

Written by Abdullah Jallow on . Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam.

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

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

Some of them (the pursuers of the religious sciences) rejoice due to abundance of followers and Iblees deceives him that this joy is because of the large number of students of knowledge, but what is intended is the large number of companions and being constantly mentioned, and from that is being amazed by their statements and knowledge. This deception is revealed when some of them (followers) abandon him for someone else who is more knowledgeable than him, thus, this becomes difficult for him. This is not the characteristic of the sincere one in teaching because the likeness of the sincere (teacher) is like physicians who treat the sick for the sake of Allah. If some of the patients are cured by a physician amongst them, the other rejoices. We mentioned earlier the narration of Ibn Abi Laylah, may Allah have mercy upon him– and we repeat it again with another chain of transmission – who said:

“I have met a hundred and twenty companions of the Messenger, peace and blessings of Allah be upon him, amongst the Ansar and not a single man amongst them was asked about a hadith, except he wished that his brother would suffice him in (answering)”.

[An Excerpt from Talbees Iblees 159-160]

[3] Some Timeless Lessons and Reflections from Surah al-Kahf

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ لَوِ ٱطَّلَعۡتَ عَلَيۡہِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارً۬ا وَلَمُلِئۡتَ مِنۡہُمۡ رُعۡبً۬ا

And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them. [Ayah 18]

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ
And you would have thought them awake, while they were asleep.

Meaning, O you the one who looks at them! You would have thought they were awake, while indeed they were in a state of sleep. The Mufassirun stated that it was because their eyes were open, so that they would not be ruined, thus, the one who saw them would have thought that they were awake, even though they were sleeping.

وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ

And We turned them on their right and on their left sides.

Also, this was to preserve their bodies, because the earth – due the nature (Allah has given it) – would eat up bodies that have very close contact with it (i.e. for a prolong period without movement). So, by Allah’s decree, He made them to turn over on their right and on their left sides for what was needed to stop the earth from ruining their bodies. Allah, The Most High, has (perfect ability) to protect them from (being ruined by) the earth without turning them over, but He, The Most High, is all-Wise, and He wanted the things He has created and decreed in the creation to take effect, and attached the causes to their effects.

وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ

And their dog stretching forth his two forelegs at the entrance (of the Cave or in the space near to the entrance of the Cave (as a guard at the gate).

Meaning, the dog that was with the companions of the cave fell asleep as they fell asleep while it was guarding them, and it stretched forth its two forelegs at the entrance of the cave. This was to protect them from being eaten by the earth.

As for protecting them from the people, Allah informed us that He protected them through the fear (or frightening scene) which He placed around them, thus, if anyone saw them, his heart would have been overwhelmed with fear and he would have certainly turned back from them in flight. And this assured that they would stay throughout this prolonged period, while none was aware of them despite the fact that they were very close to the city. The proof of their closeness to the city is that after waking up, they sent one of them to buy some food from the city, while they remained there to wait for him. This shows that they were very close to the city.

[An Excerpt from Tafseer As-Sadi. Abridged and Slightly paraphrased]