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[1] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

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

Arabic text: weakness_part1

Imam Abdul Aziz Bin Baz [may Allah have mercy upon him] stated:

All praise and thanks are due to Allah, the Lord of the entire existence, and the (commendable final) outcome is for the righteous. May peace and blessings be bestowed on His servant and messenger – the one He chose, declared trustworthy, and entrusted with His divine message, and the most excellent among His creations, our Prophet, leader, and master, Muhammad, the son of Abdullah, the son of Abdul-Muttalib. May peace and blessings be upon his family (the believers among them), all his companions (without any exceptions), and all those who follow his path and are guided by his guidance until the end of time. To proceed:

Indeed, Muslim intellectuals, individuals with a strong sense of protective jealousy for Islam, and those who deeply ponder over the well-being of the Muslim Ummah have expressed great concern about the current state of Muslims and the factors that have contributed to it. This issue has consumed their thoughts, prompting them to reflect extensively on the causes of Muslim weakness, trailing behind their adversaries, their differing and lack of unity, and the factors that have allowed their enemies to overcome them until they took some of their lands. After acquaintance with clear reasons, they also directed their attention toward identifying the solutions for these causes that led to the regress and weakness, which are also well known. However, it is essential to spread and clarify this information, as describing the disease and its treatment is one of the greatest factors in attaining a cure and well-being. Indeed, it is appropriate for a patient to take charge of administering the medication for their illness when they are aware of both the nature of the disease and its treatment. This is the nature of a rational human being who loves (or values) life and strives to be free from diseases. He pays attention to familiarising himself with the disease and its cure.

However, some people may find themselves overwhelmed by the illness to the extent that they become pleased with it and derive satisfaction from it, eventually losing sight of the reality of their situation. Consequently, they do not care about those who describe the cure for them because the disease has become a source of comfort and a habitual way of life, thus leading them to persist in their condition due to a distortion in their mental state, a lack of insight, and the overpowering influence of their base desires on their intellect, heart, and behaviours, as is the case for most people when it comes to religious cures and treatments. The majority, indeed, derive pleasure from their illnesses and evil deeds, which have weakened them, impeded their progress towards beneficial actions, and rendered them oblivious to the true nature of the disease, its repercussions, and its consequences in both this life and the hereafter. They do not seek remedy, nor do they display any enthusiasm towards it, even when it is described and explained to them, even when it is readily available, for it holds no significance to them. The cause of this lies solely in the potency of the ailment, the contentment of the soul with it, the concealment of its harm, and the absence of lofty aspirations to attain lofty objectives.

The scholars, individuals with bright thoughts, and those with profound insight and experience have clarified the state of the nations in both the present era and the past, along with the factors contributing to the weakness and the Muslims being delayed in (attaining beneficial things). They have also clarified the path of the effective remedies and the outcomes if properly utilised. The causes of weakness, setbacks, and the enemies prevailing can be traced back to a multitude of factors, with one primary factor giving rise to several others. This key factor is ignorance; ignorance concerning Allah and the religion He has prescribed, and the consequences that overwhelmed the majority, thus knowledge became scarce and ignorance prevailed. Due to this ignorance, factors, and reasons arose, such as a love of the worldly life and a fear of death (at the expense of one religious welfare), neglecting prayers and succumbing to vain desires, failing to prepare for their enemies, and contentment with receiving necessities from them; the lack of lofty aspiration in seeking after their need from lands and resources. Also, from this ignorance arose division, differences, and the absence of (sound) unity, cohesion, and cooperation.

Except what Allah willed (to remain of strength, virtue etc), weakness in the face of the enemy arose, along with delay in all matters, due to these perilous factors, their repercussions and outcomes, such as inclination towards forbidden desires, preoccupation with what hinders a person from guidance and Allah’s path, lack of preparation against the enemy in terms of industry and sufficient weapons that would frighten the enemy and help in fighting and striving against him, taking what is rightfully ours, failure to prepare physically for Jihad, not spending wealth on what is necessary to prepare against the enemy, and safeguarding against his evil, defending the religion and the homeland. As a result of this disease, emerged the eagerness to acquire worldly possessions through any path and accumulate them through any means. Every individual became concerned only with themselves and what is related to their country, even if it meant disregarding their religion or most of it.

This is the situation of the majority, and it is prevalent in the nations that ascribe to Islam at present; rather, it is correct to state that this is the reality, except that which Allah wills concerning some individuals, and those who are protected in a manner that is not entirely complete and required in all aspects (of steadfastness). This shows that the greatest cause (of this situation) is ignorance about Allah and the religion He has prescribed, as well as (ignorance about) the realities that should be acted upon and adopted, (which can be inferred from) the saying of the Prophet [peace and blessings of Allah be upon him] in the authentic hadith: “Whomever Allah intends good for, He gives him understanding of the religion”, along with the verses and hadiths that highlight the evil of ignorance, its evil ramifications and outcomes, and what follows from that. The Quran is replete with denunciations of ignorance and its followers, and cautions against it, as Allah – The Most High – states:

وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

“But most of them behave ignorantly”. [Al-An’am 111]

وَأَكْثَرُهُمْ لا يَعْقِلُونَ

“And most of them have no understanding”. [Al-Ma’idah 103]

And other verses that demonstrate the condemnation of being ignorant about Allah, ignorance about the religion He has ordained, and ignorance about the enemy, and what should be prepared in terms of readiness, unity, and cooperation.

These things that have arisen from ignorance have led to division, differing, inclination toward vain desires, neglect of what Allah has obligated, lack of prioritising the Hereafter, and lack of truthful affiliation with it; rather, the majority only cares about the immediate worldly life, as stated in the noble verse from Allah’s Book:

كَلا بَلْ تُحِبُّونَ الْعَاجِلَةَ
وَتَذَرُونَ الْآخِرَةَ

But (you) love the present life of this world, and leave (neglect) the Hereafter. [Al-Qiyamah 20-21]

And as Allah says:

فَأَمَّا مَنْ طَغَى
وَآثَرَ الْحَيَاةَ الدُّنْيَا
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى

Then as for he who transgressed, and preferred the life of the world (over working for the hereafter), then indeed, Hellfire will be the abode (for him). [An-Nazi’at 37-39] etc

Except what Allah wills (to remain of virtue), these debacles and evil ramifications, such as the love of worldly life and the hatred of death (at the expense of one’s religious wellbeing), inclination toward vain desires, neglecting obligations and the prayers, and failing to prepare for the enemy in all aspects, as well as division, differing, lack of cohesion and cooperation, all arise from ignorance.

Therefore, the saying of the Prophet [peace and blessings of Allah be upon him] that “Whomever Allah wishes good for, He grants him understanding in the religion” highlights that one of the signs of goodness and happiness for individuals, societies, and nations is to possess understanding in religion. Indeed, striving to understand the religion, to learn and gain insight into what is obligated to them concerning this life and the Hereafter are among the most important obligations. This is a sign that Allah wishes goodness for them. Part of this is the fulfilment of the obligations ordained by Allah, abstaining from what Allah has prohibited, and adhering to the boundaries set by Allah, in addition to making preparations for the enemies.

To be continued InShaAllah

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

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I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Significance of The Shahaadah When Departing from This Life

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, 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.

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

The utterance of the Shahadah during the final moments of one’s life serves as a cleansing of evil deeds. This is because the person who testifies at the time of their departure from this world does so with unwavering certainty and a deep understanding of its profound significance. All worldly desires come to a halt, and the once rebellious soul becomes meek and submissive, having abandoned its disobedience and embraced humility. The attachment to the materialistic aspects of life and its allurements fades away, as the soul finds itself in the presence of its Creator, the Originator, and the true Protector. The soul humbles itself, filled with hope for forgiveness, mercy, and pardon, belief in the absolute Oneness of Allah, and distances from Shirk and its falsehood. Consequently, all the wishes and preoccupations that once consumed the soul cease to exist, and its sole concern becomes the meeting with the One it is certain to encounter (i.e. Allah).

The individual directs all focus towards Allah, turning to Him with complete soul and desire, submitting solely to Him both internally and externally. The person’s inner and outer actions reflect this dedication, leading them to sincerely proclaim: “There is no deity worthy of worship except Allah.” Their heart releases all attachments to anything other than Allah, as worldly matters fade away in anticipation of standing before Him. The longing for worldly pleasures diminishes, replaced by a heart filled with thoughts of the afterlife, becoming the centre of their vision while the material world fades into oblivion. When this genuine declaration is their final act, it serves to cleanse them of sins. This is because they approach Allah with a truthful and pure testimony, where their outward actions align (with the intentions of their heart and soul). If an individual were to give this testimony during a period of well-being, they would not have given much significance to worldly desires. Instead, they would have devoted themselves solely to Allah. However, this testimony was made with a heart consumed by desires, a love for life, and the pursuit of its sustenance.

[An Excerpt from “Al-Fawaa’id”. Pages 91-92]

Humility is a Cause for the Truth to be Accepted – Shaykh Al-Uthaymeen (rahimahullah)

Written by Amjad Khan on . Posted in Articles, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Seeking Knowledge.

Some benefits extracted by Shaykh al-Uthaymeen in explanation of verse 82 of Surah al-Ma’idah:

Humility is from the means for the acceptance of truth and gaining affection of the believers.

A benefit taken from this verse is that arrogance is a cause of rejecting the truth, humility is a means for the truth to be accepted, because a person should not hold himself to be infallible, so when the truth becomes clear to him he follows it. Umar (Allah be pleased with him) wrote to Abu Moosa Al-Ash’aree (Allah be pleased with him) and said, “Do not let an affair which you have performed today prevent you from returning to the truth tomorrow” or speech similar to this; meaning that you follow and adhere to the truth wherever it is and you humble yourself to the truth, humble yourself in face of the truth.

Does this humility in face of the truth mean that a person is lowly? No, because the Prophet (sallallaahu alaihi wa salam) said, “Whoever humbles himself for Allah, Allah raises him” and whoever humbles himself to the truth is given success in following the truth, and a sign of this is if the truth becomes clear to you, you follow it immediately without hesitation or argumentation, if you hesitate or debate then it is extremely dangerous for you, Allah (The Most High) said,

وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time

Al-An’am 6:110

Due to this, when they truth becomes clear to you, do not debate or argue, going left and right attempting to justify yourself, for indeed you are in danger. Allah (The Mighty and Majestic) said,

بَلۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ فَهُمۡ فِىٓ أَمۡرٍ مَّرِيجٍ

Nay, but they have denied the truth (this Quran) when it has come to them, so they are in a confused state (can not differentiate between right and wrong). Qaf 50:5

For them truth is mixed/confused with falsehood.

Pay attention to this, you are a student of knowledge and it’s possible that someone opposes you from the people based upon evidence however you want to impose your opinion (upon others), this is a grave error!

Follow the truth wherever it is, the people will follow you wherever you are because the people desire and seek the truth, so if they see that you follow the truth when it becomes clear to you and you return to the truth, they will return (and follow the truth).

Therefore, humbling oneself to the truth in reality it raises, just as the Prophet (sallallaahu alaihi wa salam) said, “Whoever humbles himself for Allah, Allah raises him” and in opposition to that is arrogance – Refuge is sought with Allah – arrogance causes the truth not to be accepted nor followed.

Tafseer SuraH Ma’idah verse 82 of Shaykh Al-Uthaymeen (Allah have Mercy upon him)

“Shall I not show you a woman of paradise?!” Reminder for our noble sisters, particularly during summer

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

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

Ataa Bin Abee Rabah [may Allah have mercy upon him] narrated: Ibn Abbas [may Allah be pleased with him and his father] said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet [peace and blessings of Allah be upon him] and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.” [Sahih Al-Bukhaari 5652 & Sahih Muslim 2576]

Let us ponder this remarkable woman’s narrative [may Allah be pleased with her]. She possessed faith, integrity, sincerity, purity, devotion, and humility. Despite facing the challenging ordeal of epilepsy, which caused her distress, anxiety, and restlessness, she approached the Prophet [peace and blessings be upon him] seeking his supplication to alleviate the affliction and calamity she was enduring. The Prophet guided her towards a greater thing than what she initially desired. He advised her to maintain patience in the face of hardship, trial, and tribulation, assuring her that the outcome would be Paradise. Consequently, she chose the virtuous ending and a blissful abode- to become one of the inhabitants of Paradise, with the assurance of Allah’s Messenger [peace and blessings of Allah be upon him] if she remained patient. Despite her decision to remain patient, she couldn’t help but feel anxious about the accidental exposure of certain body parts during an epileptic seizure. Even though she was excused due to her uncontrollable illness, her deep sense of modesty, unwavering faith, and pure heart caused her the most concern regarding this exposure. She decided to have patience to achieve Paradise, yet she informed the Prophet, “I become uncovered (during the epileptic fit)” – indicating that she could not bear this situation even though it was beyond her control. The Prophet supplicated for her, and as a result, she continued to experience epileptic fits but never became uncovered due to his supplication.

The narrative of this remarkable woman is conveyed through discussions on noble conduct, beautiful traits, good values, the beauty of modesty, and the purity of a heart. She said, “But I become uncovered, so please invoke Allah for me that I may not become uncovered”. This unveiling, which happened involuntarily and without consent, does not hold her accountable in such circumstances, yet it continued to trouble and worry her. This was her situation – a truly dignified situation, so what about a woman who willingly and openly showcases her beauty to non-Mahrams, flaunting her charms without any hesitation or regard, showing no modesty or concern for this aspect of her faith?! Despite hearing the verses of the Qur’an and the teachings of the Prophet, as well as the severe consequences of unveiling, she remains indifferent and unmoved by any of it. As for that lady, who hails from the inhabitants of Paradise, she was pardoned due to her epilepsy and she strongly disliked exposing herself.

However, when it comes to the actions of many women in terms of revealing, uncovering, and flaunting body parts that should remain concealed from non-mahrams, this constitutes a different kind of affliction and they are not excused because it stems from a sickness of vain desires caused by a weak faith, weak adherence to the religion, and a lack of modesty resulting from being consumed by forbidden pleasures. Consequently, they neither concern themselves nor fret over whether their actions please or anger Allah. This particular illness has surged in prevalence nowadays because of the multitude of temptations, diverse desires, and motivations in people’s lives. Imam Ibnul Qayyim [may Allaah have mercy upon him] addressed this illness in his renowned book, Zaadul Ma’aad, discussing the impact it has had on individuals, the challenges faced due to intense temptations, and the disruption it has caused to faith, certainty, morals, and modesty. He was speaking about the state of the people of his era, so what would he have stated if he had witnessed the people of a later era succumbing to the allure of numerous temptations?! He said: “Should Allah unveil what is concealed, one would discover that a great number of human souls have fallen prey to the malevolent devils – ensnared and controlled by them, obedient to their every whim, with no power to resist or defy their influence. The cure for this affliction is achieved by connecting a sound mind to faith in the teachings of the Messengers – reflecting on paradise and hell as undeniable truths and as the focus of one’s heart, contemplating the situation of the inhabitants of this world, the descent of retribution and calamities upon them, and its proximity to their dwellings like raindrops, a form of seizure from which there is no escape. This malady is truly severe, yet when it spreads so extensively that one can only see others affected by it, it no longer surprises or elicits disapproval. Instead, for many of those afflicted, it becomes odd to express disapproval towards it. If Allah wishes good for a person, He blesses them with insight into the true nature of this ailment. Thus, this person shall observe the multitude of sick souls surrounding them, each in their unique state of illness. Amongst them, there exists one who is perpetually trapped in the clutches of delusion. Another endures a cycle of temporary recovery, only to be plunged back into the depths of delusion. Lastly, there is one who experiences a single moment of respite, only to be cruelly thrust back into the realm of delusion once more. During their moments of lucidity, they perform virtuous deeds akin to those of the sensible. However, the ailment returns and they stray”.

An excerpt from “Maw’idah An-Nisaa pages 28-31 By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him.

Strive for the Hereafter and Do Not Procrastinate – Shaykh Khalid Adh-Dhufayri

Written by Amjad Khan on . Posted in Articles, Basics, Da'wah - Calling To Islam, Death, Jahannam (Hell Fire), Jannah (Paradise), Purification of The Soul.

O servants of Allah! Remember that this abode is that of trials, tribulations and tests, so walk the path to the afterlife and beware of procrastination and negligence. Do not be among those who hope for (reward) in the afterlife without deeds, delaying repentance because of continued eagerness for this world and preoccupied with it. Indeed, the appointed time of death is hidden and death comes suddenly, so do not be deceived by Allah’s Forbearance because Allah gives respite but does not forget, and indeed Paradise and Hellfire are closer to you than your shoelaces.

Shaykh Abu Abdillah Khalid adh-Dhufayri (Allah preserve him).

[1] Essential Considerations For the Caller From Some Admonitions of Al-Fawzan, Rabee, Muqbil, and Abdul Aziz Ibn Baz

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah)”.

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ
I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism.

Al-Allamah Salih Al-Fawzan [may Allah preserve him] said: This section of the Ayah provides a notification about sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, however, his goal is to gain recognition from the people, attain some status, receive praise, and gather and become numerous around him. If this is his aim, then he is not a caller to Allah but rather a caller to himself. The one who abandons Dawah is abandoning a great duty and the one who is insincere in Dawah has fallen into great danger because Dawah must be done sincerely for the sake of Allah. The goal should be to establish Allah’s Shariah and to guide and benefit the people, regardless of whether you receive praise or criticism. Some individuals, however, give up on Dawah when they are not praised or promoted. This serves as evidence that such a caller is not a caller to Allah, but rather he only calls to himself. As a result, the Muslim is warned that sincerity should be his aim in spreading the message of Islam, to benefit the people, free them from polytheism and Bidah, and steer them away from practices that contradict the Shariah, and what is obligated to him. A large number of people surrounding someone does not serve as evidence of their virtue, as some Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [a] Does this mean that such a Prophet is not virtuous? Absolutely not. A person should not pay attention to the large number of people that are present because the Prophet [peace and blessings of Allah be upon him] said to Ali [may Allah be pleased with him]. “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [b] [1]

Ahlus Sunnah Wal Jamaa’ah are not harmed by their opponents. If you are with them, they are pleased because they want good for the people. If you oppose them, you will not be able to cause them harm as the Messenger [peace and blessing of Allah be upon him] stated, “There will always be a group from my Ummah who will manifest on the truth and harmed by those who abandon them until the command of Allah is fulfilled (i.e. the day of Judgement) while they are (on the right path).” The one who opposes only harms himself. It is not the large number that is given consideration, rather what is given consideration is agreement with the truth, even if only a few follow it. Even if there is only one person in some eras, as long as he is upon the truth, he is the Jamaa’ah. The Jamaa’ah does not necessitate large numbers; rather, it is about agreeing with the truth – in line with the Book and the Sunnah, even if the followers are few. If many unite upon the truth, it is a strength from Allah; but if the majority oppose it, we stand with the truth even if only a few are upon it. [2]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said: Let every Muslim be careful of being deceived by the great numbers, whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself, and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] says: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]

Allah [The Most High] says: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [3]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee may Allah have mercy upon him] said: “If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah says: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

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

Al-Allaamah Rabee Bin Hadi Al-Mad’khali [may Allah preserve him] said: O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers.

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you feel that your inner self is inclined towards showing off and boasting about your knowledge, then turn to Allah, humble yourself, and beseech Him to bless you with sincerity and protect you from the whispers and schemes of Shaytaan. A wise scholar once remarked, “It is truly challenging for a person when their enemy can see them, but they cannot see their enemy.” This statement was made while explaining Allah’s mention of Shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Ayah 27]

He said, “By Allah! It is a bitter conflict and immense hardship for the person whose adversary can observe them, yet they cannot perceive their adversary, except for the one whom Allah protects. This foe is more dangerous than the army you can see that has troops and strength. This hidden enemy is extremely challenging and will annihilate you while you remain oblivious and incapable of detecting them. We beseech Allah for well-being. [5]

[a] Bukhaari 5705

[b] Bukhaari 3009

[1] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98. Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007) Slightly paraphrased

[2] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

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

[4] قم المعاند – 2/547

[5] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 55-56

A verse recalled by honest people when handling the subtle and obvious “Common Cause Alliances”

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah [The Exalted] says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135]

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

One must stand firmly for justice, whether it be in favour or against oneself, one’s parents, one’s close relatives, or one’s dearest friend among the people. If one’s affection towards oneself, parents, and relatives hinders them from standing up for the truth, particularly if the truth aligns with someone they despise and consider an adversary because of them, then only those whose devotion to Allah and His Messenger surpasses all other affections would uphold justice in such circumstances. Furthermore, an individual must uphold justice when dealing with their adversaries and those who deny them their rights. It is unacceptable for animosity towards one’s enemies to result in unjust actions towards them, just as it is unacceptable for self-love, love for one’s parents, and love for relatives to cause one to abandon the pursuit of justice. Therefore, one’s animosity towards someone should not lead them to falsehood, and their love for oneself and their loved ones should not cause one to compromise on the establishment of truth, as one of the righteous predecessors stated, “A just person is someone whose anger does not lead them astray from the path of truth, and whose contentment does not divert them from it.” [1]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated:

The objective is not to transgress against anyone – not the adversary or anyone else; not to disregard their rights or label them with specific descriptions which apply to both them and others. Instead, the objective is to speak based on the virtues of sound knowledge, justice, and religion, just as Allah [The Most High] says:

 يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety. [5:8] [2]

Indeed, many years ago, we came across individuals who displayed no inclination toward pursuing the truth. Instead, they opted to align themselves with a particular individual solely out of disdain for others. Their primary objective was to exploit a given circumstance to address their grievances, all the while failing to comprehend that the situation extended beyond the mere identification of true friendship based on their definition. Nevertheless, it would have been prudent for them to acknowledge that a bond forged on convenience or flattery, stemming from a shared cause or a misguided perception of oppression, does not embody genuine loyalty. The individuals in question failed to acknowledge the fundamental truth that the matter at hand extended far beyond mere companionship during moments of adversity. Instead, it revolved around the invaluable presence of those who offered sincere counsel and illuminate the correct course of action to enhance one’s circumstances. Over time, it became abundantly clear that a connection built upon convenience or a fleeting coalition forged upon groundless allegations against others, devoid of introspection or candour, is nothing but a bond that ultimately exposes its people when confronted with trials and tribulations.

Naive companions relished the smooth ride at first, however, when the path grew slightly challenging, their true nature began to reveal itself. Indeed, some of them, to safeguard their interests, went to the extent of unveiling the plots of their previous accomplices. Likewise, it was customary for certain individuals to incessantly forge alliances against a shared adversary, all in an attempt to veil their transgressions or shift blame onto others. However, this deplorable conduct merely served to amplify their sycophantic tendencies and their relentless pursuit of garnering sympathisers, all in a desperate bid to emerge victorious in any argument, regardless of the consequences. As for our elder teachers at Salafipublications, they are known for establishing justice, all by the Tawfeeq of Allah, in accordance with the robust principles of Salafiyyah. We ask Allah to safeguard us and them from every calamity in our religious and worldly affairs. We ask Allah: [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]. [Silsilah As-Saheehah Number 227]

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[2] An Excerpt from “Ar-Radd Alal Ikhnaa’ee”. page 110

An Illustration of The Excellent Conduct of The Sahaabah During Disputes and Their Sincere Efforts to Maintain Harmony Without Hiding the Truth or Downplaying Mistakes

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Rabee’ah Al-Aslami [may Allah be pleased with him] narrated: I used to serve Allah’s Messenger [peace and blessings of Allah be upon him], so he gave me a piece of land and gave Abu Bakr [may Allah be pleased with him] a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land’ and I said, ‘It is in my piece of land’. There was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. He said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call Allah’s Messenger on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet and I followed him. The people from (the tribe of) Aslam came and said, ‘May Allah have mercy on Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?’ I said, ‘Do you know who that is? That is Abu Bakr -the Truthful (as-Siddeeq). He is the one who was in the Cave with the Prophet, and he is the elder of the Muslims! So beware that he turns around and sees you helping me against him and it makes him angry, then Allah’s Messenger comes along and becomes angry because of Abu Bakr’s anger, and then Allah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from’. Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he reached and informed him of our conversation as it happened. So he (the Prophet) raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ I said, ‘O Allah’s Messenger! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it would be a retribution’. Allah’s Messenger said, ‘Do not return his comment to him, rather say, may Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Then Abu Bakr turned his face and began to cry”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] commented below: The hadith contains a remarkable story that provides us with an exhortation and a lesson. It demonstrates the pure hearts of the companions towards each other, showing that even in times of disagreement over worldly matters, they did not boycott one another, nor harboured grudges or hatred, instead, they offered sincere advice. This narrative highlights that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they preferred that it is received in this life rather than in the hereafter. This story illustrates the excellence of AbuBakr, his esteemed position among the Sahaabah, in the view of the Prophet, and also in the sight of Allah, as the Prophet held him in great regard and elevated him to his deserved status, just as Allah says in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, he [Muhammad] said to his companion [Abu Bakr], “Be not sad (or afraid), surely Allah is with us”. [Surah At-Tawbah. Ayah 40]

Abu Bakr was the Prophet’s fellow in the cave. He holds the highest level of virtue among the Ummah after the Prophet, as agreed upon by Ahlus Sunnah Wal Jamaa’ah past and present. Indeed, the Prophet said to some of his other companions regarding Abu Bakr: “Would you not leave my companion for me” – meaning AbuBakr [i.e. don’t bother him, etc][Bukhari 3661]

This narrative highlights the importance of forgiveness and pardoning those who have wronged you, when you can do so and due to a (lawful or overriding) benefit because being forgiving and pardoning others will only bring you honour and a loftier status in the sight of Allah.

This narrative also demonstrates that the companions of the Prophet were not infallible. They made unintentional mistakes, but they were people whom Allah favoured with the privilege of being in the company of the Prophet. They did not persist in their mistakes, as can be seen in this story. Disagreements did arise among them, but they humbled themselves to the truth. They did not reject the truth with falsehood or engage in oppression. Instead, they promptly sought the guidance of Allah’s Messenger to resolve (the disagreements). The Messenger resolved those issues, and all of them were content with the judgment and submitted wholeheartedly.

This narrative highlights the importance of making supplications for others, especially those who have wronged you. Therefore, you supplicate for them that (Allah) rectifies their affairs and forgives them because you have an angel who responds, saying, “Ameen, and may Allah grant you the same”. One should be eager about this practice! The story shows that fulfilling the rights of others in this life is better than delaying it until the Day of Judgment, where no one will forgive another, even if they are close relatives. Additionally, it showcases the wisdom of Rabee’ah Al-Aslami, who advised his companions not to support or argue against Abu Bakr, recognising his esteemed status in the sight of Allah and the Messenger.

What do we derive as a benefit from this story: We must forgive and maintain love for each other when we have disagreements about worldly matters. A person should be eager to give others their rights and also seek forgiveness from those they have argued with. [1] [End of quote]

 

Do Not Conceal Facts During a Dispute

Allah [The Exalted] says:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahood [i.e. those Yahood in Madinah who disbelieved in the Prophet and hated] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the wholesome truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. [2]

 

Do Not Seek to Establish Something Based On a False Analogy

Allah [The Most High] says that the brothers of Prophet Yusuf [peace be upon him] said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – “If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Surah Yusuf. Ayah 77]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated: Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [3]

 

Beware of Burdensome Speech

The Messenger [peace and blessing of Allah be upon him] said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] said: “The person intended in this hadeeth is the one who speaks eloquently while using obscure or ambiguous language, immerses himself in speech, and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allaah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadeeth forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [4]

 

Do Not Be Quarrelsome

The Prophet [peace and blessings of Allah be upon him] said, “The most hated of men in the sight of Allah is the one who is most quarrelsome”. Al-Allaamah Zayd Bin Haadi al-Mad’khali [may Allah have mercy upon him] said: “A warning against (blameworthy) argumentation, falling into wicked behaviour and its evil, especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadeeth is related to a warning against lying during argumentation, falsehood, and adorned speech within it until one changes falsehood into truth and truth into falsehood; not bothered about making an oath, lying, or giving false witness. All this occurs from an extremely quarrelsome person, who goes into excess in the affair and does not feel shy in the presence of Allah- neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is one of the characteristics of the people of Imaan – those whom Allah praised in the Qur’an and the Prophet [peace and blessings of Allah be upon him] praised them in the pure Sunnah. [5]

 

Do Not Misuse Eloquence

Imam Al-Bukhari [may Allah have mercy upon him] said: Chapter: Chapter: [Whoever is given the right of his brother through a judicial decision]: Umm Salamah [may Allah be pleased with her] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadeeth: The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgment of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgment in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if entitled or leaves it if he is a falsifier because, in reality, a judgment cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment]. This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [6] [End of quote]

We ask Allah to bless us with fear of Him, good behaviour, and truthfulness during disagreements. It is crucial to be cautious of downplaying bad behaviour out of a desire to be not seen as mistaken. By minimising the seriousness of bad behaviour, one aims to manipulate others into believing their distorted version of events. This behaviour is not only driven by a guilty conscience but rather by a desire to deceive and control the observers. Avoid adopting the strategies employed by those who attempt to convince others that their actions are not as dreadful or detrimental as they may appear. Similarly, be cautious of tactical manipulators who may confess to a fraction of their wrongdoing, just enough to create the illusion of accepting responsibility. However, it is important to note that admitting to a few minor points does not equate to fully acknowledging their actions. These tactics are merely a part of the game of managing impressions. Changing their ways becomes exceedingly challenging for these individuals as they downplay the gravity of their actions. It has been observed many times that individuals who consistently downplay the significance of matters are unlikely to tackle the problems they need to fix and take responsibility for. Trivializing is just one of the tactics they use to hinder the progress of sincere discussions and rectification. Therefore, it is important not to be influenced by excuses and attempts to minimise the importance of an individual’s obligation to fulfil on behalf of others, regardless of any appeals for unity or exaggerated statements.

Since 1995, we have met two categories of individuals. The First Group: Individuals who have consistently upheld integrity, provided valuable advice, stood firmly against Ahlul Bidah, promoted unity, avoided causes of disunity, and earned the trust of the people through their unwavering commitment by the Tawfeeq of Allah. This is Salafipublications and others known to us. The Second Group: People who slowly disclosed their aspirations for leadership, placed their importance above all else, and later proclaimed themselves as advocates for unity, but it became evident to anyone with even a small amount of common sense that every person seeking leadership immediately undermines themselves by downplaying significant matters while claiming to promote unity. This is because the desire for leadership itself is one of the main causes of division, and trivializing important issues during this pursuit has always been a tactic used to divert attention from one’s misdeeds. And Allah is the one whose Aid is sought!

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[1] An Excerpt from “At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[3] I’laam Al-Muwaqqi’een 1/198. paraphrased:
قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]
أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[4] Explanation of Sunan Abu Dawud. Audio number 569

[5] An Excerpt from ‘At-taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. 1/26

[6] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari]

Some Instances of Beautiful Interactions Between Our Pious Predecessors and Their Seniors

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, Scholars of Islam, The Salaf - Pious Predecessors.

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

Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger [peace and blessings of Allah be upon him]. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Prophet) began to talk before his Companions (had spoken). Thereupon Allah’s Messenger [peace and blessings of Allah be upon him] said, “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahmaan) spoke along with them and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. Thereupon he said to them, “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said, “How can we take an oath on a matter which we have not witnessed?” He (the Prophet) said, “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]

After three ahaadeeth were quoted – including the above one regarding the murder of Abdullah Bin Sahl, Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated, “These three ahaadeeth are the same as those before them, in clarification of giving precedence to people of virtue, knowledge, and those of old age over those younger than them, giving concern to the affair by placing them in their deserved position in which Allah has placed them, as has preceded in the statement of the Prophet [peace and blessings of Allah be upon him], “The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as Imam for the people, and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission”. (1) [Paraphrased]

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “The apparent context of the hadith is that the three came to Allah’s Messenger [peace and blessings of Allah be upon him] to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim; otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir. Muhayyisa and Huwayyisa are cousins ​​of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? That is because he had the story and knew about it. And why did Abdur Rahmaan not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. (2)[Paraphrased]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. (3)

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. (4)

Mu’adh Ibn Sa’eed [may Allah have mercy upon him] said: “We were with Ataa Bin Abee Rabah [may Allah have mercy upon him], while a man narrated a hadith, thus another man contradicted his narration. Ataa said: “SubhanAllaah! What type of manners are these? Verily, I hear a narration from a man while I know better than him (regarding it), yet I portray myself to him that I am not better than him in anything”. (5)

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. (6)

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. (7)

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. (8)

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. (9)

[1]:https://binbaz.org.sa/audios/2335/128-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%86%D8%B7%D9%84%D9%82-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B3%D9%87%D9%84-%D9%88%D9%85%D8%AD%D9%8A%D8%B5%D8%A9-%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D8%A7%D9%84%D9%89-%D8%AE%D9%8A%D8%A8%D8%B1-%D9%88%D9%87%D9%8A-%D9%8A%D9%88%D9%85%D9%89%D8%B0-%D8%B5%D9%84%D8%AD-%D9%81%D8%AA%D9%81%D8%B1%D9%82%D8%A7 ]

[2]:https://alathar.net/home/esound/index.php?op=codevi&coid=33690 ]

(3) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

(4) Al-Aadaab Ash-Shar’iyyah 1/416

(5) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/200

(6) Siyar A’laam An-Nubula a 9/566

(7) Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

(8)Taareekh Dimashq 25/367

(9) Siyar A’laam An-Nubula 11/317

The Ruling On Visiting and Exploring Ancient Ruins of The Destroyed Nations

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors).

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali [may Allah preserve him] stated:

The focus on artefacts by Archaeologists in this era was not present during the era of the Prophet’s companions and the pious predecessors. Instead, Muslims began to imitate the Europeans and Americans, who aimed to revive pre-Islamic nationalistic traits like Pharaonism, Babylonianism, and Phoenicianism in the Muslim lands. They were largely successful in achieving these objectives, leading to the emergence of pre-Islamic national pride and the glorification of these nationalistic identities in Muslim societies.

Imam Al-Bukhaaree said: “Abdullah Bin Muhammad Al-Ju’fee narrated to us that Abdur Razzaaq narrated to them from Az-Zuhree who narrated from Salim, who narrated from Ibn Umar who said that when the Prophet [peace and blessings of Allah be upon him] passed by Al-Hijr, he said, ‘Do not enter the dwelling places of those people who were unjust to themselves unless you enter in a weeping state lest the same calamity similar to theirs should befall you’. Then he covered his head and increased his speed till he crossed the valley. Yahyah Bin Bukayr narrated to us who said that Malik narrated to us from Abdullah Bin Deenaar who reported from Ibn Umar who said that Allah’s Messenger [peace and blessings of Allah be upon him] said to his companions who were at Al-Hijr, “Do not enter upon these people who are being punished, except in a weeping state, lest the same calamity similar to theirs should befall you”. [Sahih Al-Bukhaari. Numbers 4419 and 4420]

The two Prophetic reports illustrate the peril of entering into the places of those who have earned Allah’s wrath and were consequently annihilated for their disbelief and rejection of the prophets and their message. The Prophet prohibited entry into such places, except for those who fear Allah and dread His punishment. In cases of dire necessity, he may enter these locations while weeping. It is feared that one who enters the dwellings of those who have been punished may suffer the same punishment. It is legislated for those who approach these dwellings to quickly pass by while covering their faces, following the example of Allah’s Messenger. Do Muslims, including archaeologists and those who encourage them, comprehend what is embodied in this guidance from the Prophet, who speaks not from his own desires? Additionally, Allah’s Messenger advised those passing through the valleys of Muhassar to hasten, as it was the location where Allah destroyed the people of the Elephant.

So, do those who dig up the artefacts of Ad, Thamud, the Ashaab Al-Ukh’dud, the Pharaohs, and the Babylonians, follow the teachings of Allah’s Messenger or blindly follow the enemies of Allah who establish partnerships to explore the artefacts of the destroyed nations to entice them (towards) the pride of the pre-Islamic era of ignorance? I and others have read numerous boasting by Muslims or those who ascribe to Islam, such as the statement of one of them, (as follows), “O Misree (i.e. Egyptian)! Be proud of the builders of your glory when people were sleeping”. He boasts about the Pharaonic artefacts such as the pyramids and other than them.

An Excerpt from “Baraa’ah As-Sahaabah Al-Akhyaar Min At-Tabarruk Bil Amaakin Wal-Aathaar”. Pages 11-14