In The Name of Allah, The Most Merciful, The Bestower of Mercy
The Messenger, peace and blessings of Allah be upon him, said:
“Indeed from the signs of the hour is that knowledge will be sought from the young ones”.
Ibn Mas’ud, may Allah be pleased with him, said:
“The people will not cease to be upon good as long as they acquire knowledge from their elders, their trustworthy ones and their scholars, for if they acquire it from their young ones and evil ones, they will be destroyed”.
Shaikh Abdus Salaam Burjess, may Allah have mercy upon him, stated in Awaa’iq at-Talab pages 29-35 that this ruling is not absolute regarding the young ones, for indeed there were a group of the Sahabah and the Tabi’in who taught and gave verdicts in their young age, while the elders were present. However, the likes of these people are hard to find amongst those who came after them. If they are found and known for being upright- upon a sound [path], possess knowledge and their firmness is manifested, while there are no elders to be found, then knowledge of the Shariah is acquired from them, if they are free from fitnah! Therefore, the intent is not that the knowledge possessed by the young person is boycotted, while the elders are present; rather the intent is that the people are placed in their rightful positions.
May Allah bless the elders and the youth Amin, and protect us from the Fitan, Aameen.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Exemplary Behaviour of Our Salaf As-Salih [Pious Predecessors] During Disagreement
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:
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:
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.
An Excerpt from “at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:
All praise and thanks be to Allah, Lord of the worlds, and may Allāh’s peace and blessings be upon our Prophet Muhammad, his family and his companions. To proceed: Indeed, the hadith that will be addressed – in this lecture – is the hadith of Hudhaifah Bin Al-Yaman, may Allah be pleased with him. He 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, “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, 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 would you suggest if I happened 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 main body and 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]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Umar, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, distributed (wealth), so I said, “O Allah’s Messenger! Other people are more entitled to it than these”. He said, “They gave me no option; either they would have asked me in a very harsh manner or they would have considered me miserly, and I am not miserly”.
Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
In this hadith, there is proof to show that the Prophet, peace and blessings of Allah be upon him, was gentle towards his companions because he did not scold Umar Ibn Al-Khattab, may Allah be pleased with him, when he made this suggestion that the ones who did not receive wealth were more worthy of receiving it than those who received it, but the Prophet did not scold him; rather he informed him of the reason behind what he did. This is proof that the Prophet had the highest level of gentleness, good manners, good dealing and beautiful patience. How can this not be when it is the fact that he is Allah’s Messenger and the most virtuous human to be taken as an example in his good manners, gentleness, good dealings with the young, the old, male and female. This is the first matter. Second, the insignificance of the worldly things in the sight of the Prophet because he was not asked anything of worldly wealth, except that he gave it. He never refused to give the one who asked because Allah commanded him, saying: [وَأَمَّا السَّائِلَ فَلاَ تَنْهَرْ – And repulse not the beggar], especially the one who behaved harshly towards him when asking because the worldly things were insignificant to him. He said, “If the world was worth the wing of a fly in the sight of Allah, a disbeliever would not have been given a sip of water from it”.
In the name of Allah, the Most Merciful, The Bestower of Mercy.
All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:
This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.
I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.
This is a brief (quick message, and what matters is not speech, but rather actions.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Netanyahu, your assertion of moral superiority has been rejected once more because of your failure to recognize these texts and your disregard for human life
And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. [Al-Furqan. 68-70]
And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him]. [Al-Nisaa. 93]
If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Maa’idah. 32]
Imam As-Sadi, may Allah have mercy upon him, said:
If a person is bold enough to kill someone who does not deserve to be killed, then this implies that he does make a distinction between the one He killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allaah, then this is as if he has saved the lives of all humankind, because the fear of Allaah he possesses stops him killing one who does not deserve to be killed. [Tafsir As-Sadi]
Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [Sahih Muslim. 1678]
Imam An-Nawawi, may Allah have mercy upon him, said,” This hadith shows the seriousness of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that “The first thing a person will be questioned about is the prayer”, because this hadith is regarding a matter between Allah and the person, whereas the first hadith (i.e. judgement in matters related to bloodshed) is between the people”. [Sharh Sahih Muslim. 11/139]
The Messenger, peace and blessings of Allah be upon him, said, “The termination of the world means less to Allah than the killing of a Muslim (i.e. without right)”. [Sahih Al-Jaami 9208]
Amr Ibn Al-Hamiq, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever”. [Sahih Al-Jami 6103]
Abdullah Bin Amr, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Whoever killed a Mu’ahid (a non-Muslim granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)”. [Sahih al-Bukhari 6914]
Uqbah Ibn Aamir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise”. [Silsilah As-Sahihah 2923]
The people said to Jundub, may Allah be pleased with him], “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [Sahih Al-Bukhari 7152]
A man wrote to Ibn Umar, may Allaah be pleased with him and his father, and asked him to write down all knowledge for him; so he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [Siyar A’lam An-Nubula 3/222]
Prince Turki Al-Faisal, may Allah preserve him, has elucidated this issue in a manner that no Zionist can contest. Listen below:
At present, even Netanyahu’s allies are beginning to disapprove of his callous behaviour. Read below:
So be patient. Indeed, the promise of Allah is true. And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Al-Rum. 60]
[فَٱصۡبِ– So be patient]- Meaning, obligatory is that which you have been commanded and in calling them to the (path of) Allah. Even if you see them turning away, this should not turn you away from the call. [إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ۖ – Indeed, the promise of Allah is true]- Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allah) knows that his deeds will not be in vain and will find full reward for it (in the afterlife), then what he faces of hardship will become trivial, and it will become much easy for him to bear every difficulty.
[وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ – And let not those who have no certainty of faith, discourage you]- Meaning, their Iman is weak and their certainty is little, so, their forbearance becomes lacking as a result of that. Thus, beware out of fear of being discouraged by these people because unless you are not careful about their affair, they will discourage and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair – seeking to be similar and to be in agreement with them. [1]
Umar Ibn Al-Khattab, may Allah be pleased with him, said: “The best life we have attained is through patience, and if patience was a man, he would have been an honourable (or a noble man)”. [2]
Ali Bin Abee Talib, may Allah be pleased with him, said: “Indeed, patience in relation to Iman is the same as the head to the body, thus, if the head is cut off, the body will perish”. Then he raised his voice and said, “Indeed, there is no (sound) Iman for the one who has no patience).” [3]
Ash-Sha’bee, may Allah have mercy upon him, reported that Shurayh [may Allah have mercy upon him] said, “Verily if I am afflicted by a calamity, I praise Allah four times. I praise (Allah) that it is not greater than what it was. I praise (Allah) as He blessed me with the patience to bear it. I praise (Allah) as He bestows on me (the ability) to remember what I hope for of reward, and I praise (Allah) for not placing this calamity in my religion”. [4]
Yahyah Bin Mu’adh, may Allah have mercy upon him, said, “Paradise is surrounded by hardships and you hate them, and Hellfire is surrounded by desires and you seek them, so you are nothing except like a severely ill patient. If your soul exercises patience with the reluctance to take medicine (and then take it), you gain wellness (wellbeing) through patience; but if your soul is anxious about what it faces (and thus you refrain from taking the medication), the illness with which it suffers will prolong”. [5]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: There are two (types) of strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [6]
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [8]
[1]An Excerpt from Tafseer as-Sadi
[2]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. By Ibn Abee Ad-Dunyaa. page23
[3]An Excerpt from “As-Sabr Wath-Thawaab Alayhi”. page 124
