Are you a Haruree?
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Mu’aathah, may Allah have mercy upon her, asked Aa’ishah, may Allah be pleased with her:
“Why does the menstruating woman make up for the missed days of fasting but not for the missed prayers?” She said, “We used to menstruate during the lifetime of the Messenger, peace and blessings of Allah be upon him, and we were commanded (by him) to make up for the missed days of fasting and not to make up for the missed prayers”. And in another report, Mu’aathah said that Aa’isha said to her, “Are you a Haruriyyah?”
Haruriyyah: The word Haruriyyah is the female noun of Haruree, and it is attributed to Haruraa – a town 2 miles from Kufa. The one who believed in the path of the Khawarij was referred to as Haruree because they were the first sect – amongst them – that rebelled against Ali, may Allah be pleased with him, at that town (Haruraa). The khawarij are numerous groups and one of their fundamental principles- which they agreed upon amongst themselves – is that they accepted what is stated in the Qur’an and rejected the additional text found in the Hadith. Aaisha’s disapproval against her (i.e. against Mu’aathah due to the question she asked) was either due to her (i.e. Aa’isha’s) knowledge of the fact that they (i.e. the Khawarij of Haruraa) used to obligate to the women to make up for the missed prayers after menstruation, because Ibn Abdul Barr, may Allah have mercy upon him, reported a statement about this from a group amongst the Khawarij, or due to her knowledge that their fundamental principle necessitated that. (1)
Many Amongst Ahlul Bidah – Including The Khawaarij – Went Astray Due to Their Misguided Intellects
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked:
Shaikh, are the ones who depend on their intellects in understanding many of the affairs of the religion considered to be from those who are mistaken?
Response: Yes; it is obligated to him not to depend on his intellect, rather he studies the texts and relies on the divine texts from the speech of Allah and that of Allah’s Messenger, peace and blessings of Allah be upon him, because there is guidance in it and direction towards good. As for the intellect, it can be right or wrong. The sects that oppose Ahlus sunnah were destroyed due to their intellects. They thought that they had good intellects and that their intellects arrived at what is correct, thus they opposed the texts through their stagnant intellects which they thought were sound.
What was that which made the Jahmiyyah negate the Perfect Names and Attributes of Allah, except due to their corrupt intellects?!
What was it that led the Mutazilah to negate the attributes of Allah and declared that the sinners [i.e. those who die whilst committing the major sins that are lesser that major kufr and major shirk] will remain in the fire forever, except due to their corrupt intellects?! Likewise, is the case of their followers who utter this same speech.
What led the Khawarij to excommunicate the people due to committing sins – that the sinner is a disbeliever and that he will remain in the fire forever, except due to their corrupt intellects.
Similarly, this is the case regarding other than them amongst the proponents of Bidah. The intellects they depend upon is that which destroy them, because they think 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 regarding their intellects and an evil suspicion regarding the texts, thus they are destroyed.
It is obligatory to have good suspicion of the texts and an evil suspicion of the intellect, and to submit the intellects to the texts. The 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. Similarly, 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 texts are given precedence over all the intellects. (2)
Al-Allamah Salih Al-Fawzaan, may Allah preserve him, said:
“The khawaarij are of different types: amongst them are those who carry weapons; there are those who speak like the who said to the Messenger, peace and blessings of Allah be upon him, “Be Just”. Amongst them are those who write and amongst them is the one who believes in his heart, but he neither speaks nor does anything; however he has the belief of the khawarij in his creed. But some of them are worse than others”. (3)
[1] Irwaa Al-Ghaleel- By Imam Al-Albaanee (may Allaah have mercy upon him). An Excerpt from Vol 1. Page 220-221. slightly paraphrased. Publisher: Al-Maktabah Al-Islaamiy. 2nd Edition 1405 (1985)]
[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]Al-Ijaabaat Al-Muhimmah Fil-Mashaakil Al-Mulimmah. page: 10-11
Teach me a supplication to say in my prayers
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Bakr, may Allah be pleased with him, narrated:
I said to Allah’s Messenger, peace and blessings of Allah be upon him, “O Allah’s Messenger! Teach me a supplication to say in my prayers”, he said, Say:
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
O Allah! I have wronged myself with many wrongs and none forgives except You, so forgive me and have mercy upon me. Verily, you alone are the Forgiving, the Merciful’”
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Supplication is three types:
The first type is to invoke Allah by His Names and Attributes, and this is one of the explanations of Allah’s statement:
وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا
And (all) the Most Beautiful [perfect] Names belong to Allaah, so supplicate to Him by them]. [Al-A’raaf. 180]
The second type is that you invoke Allah for your need and due to your poverty, saying:
I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc.
The third type is that you ask for your need while not using the aforementioned two types of invocations. The first invocation is more perfect and the second is more perfect than the third.
Therefore, if an invocation gathers all three types, then it will be most perfect and this is what the invocations of the Prophet usually comprised of.
And in this invocation which Siddeeq Al-Ummah [i.e. AbuBakr] was taught, the three types of invocations are mentioned. In the beginning of the supplication:
[اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا – O Allah! I have wronged myself with many wrong]:
This clarifies the situation of the one asking.
Then one says: [وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ – and none forgives except You]: This is about the affair of the one being asked.
Then one says: [فَاغْفِرْ لِي – So forgive me]: Here one mentions his need, and then ends the innovation with two Names from Allah’s Names that necessitates and fitting what is being requested. [1]
Ibn Battal, may Allah have mercy upon him, said:
In this supplication is the fact that it is obligated to a servant of Allah to be mindful of his Lord in all circumstances, even if he is one of those who strives the most in worship, because despite the position of Abu Bakr in the religion, he was not exempted from having the need for seeking the forgiveness of his Lord. [2]
Ibn Daqeeq Al-Eid, may Allah have mercy upon him, said:
This hadith passes judgement with regards to making this supplication in Salah without specifying where it should be performed. However, perhaps the best place where it is most worthy are two- either in Sujud or after Tashahud, because they are the two places we have been commanded to make du’aa. The Prophet, peace and blessings of Allah be upon him, said,
“And while in prostration, then make effort in supplication”. [Muslim 479].
And regarding Tashahud [i.e. after Tashahud and before Tasleem], he said:
“Then select the invocation you like best and recite it”. [Bukhaari 835].
Perhaps the best place would be after Tashahud due to the importance given to the affair. [3]
Ibn Mulqin, may Allah have mercy upon him, said:
“This hadith establishes proof regarding the fact that it is legislated to seek knowledge from the scholars, especially in relation to the supplications of the prayer”. [4]
[1] Jalaa Al-Ifhaam. 201
[2] Sharh Sahih Al-Bukhari. By Ibn Battaal 10/93
[3] Ihkam Al-Ahkaam. 1/314-315
[4] Al- I’lam Sharh Umdah Al-Ahkam 3/511
[7] The Character Trait Most Hated By The Messenger
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Aisha, may Allah be pleased with her said:
There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [at-Tirmidhi 1973]
Allah said:
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬
And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]
Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked'”. [1]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him”. [2]
Imam Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]
Abdullah Ibn Tawus, may Allah have mercy upon him, said:
Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]
Imam Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]
It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]
It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]
Ziyad Ibn Yunus, may Allah have mercy upon him, said:
“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]
Al-Hasan Bin Salih, may Allah have mercy upon him, said:
“I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]
Yunus Ibn Ubayd, may Allah have mercy upon him, said:
“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [10]
Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said: “It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold”. [11]
None can be slandered or his affair misrepresented, whether a Muslim or non-Muslim, not even an animal. Read below:
https://salafidawahmanchester.com/2022/05/08/the-freed-slave-girl-the-precious-stones-and-the-kite/
https://salafidawahmanchester.com/2025/03/27/qaswa-received-deserved-praise/
[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa 7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]
The Summit of Human Potential: Four Defining Qualities
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).
https://www.thenoblequran.com/q/#/sura/103/1
Imam Ibn Al- Qayyim, may Allah have mercy upon him, said:
“Imam Ash-Shaafi’ee, may Allah have mercy upon him, said that if all the people pondered on this Surah, it would have sufficed them”.
The clarification of this is that the fulfillment of four matters (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is acquaintance with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth is to exercise patience while learning the truth, acting on it, and teaching. Allah mentioned these four matters in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth while exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so.
And this is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Iman and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action.
This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]
It is not enough that one knows the truth and exercises patience, but (also) one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, thus their strength of determination is weakened, the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]
Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Iman and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allah).
As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Iman; the strength of sound intent, love (for everything praiseworthy, especially love for Allah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.
Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings.
Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [3]
وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
And do righteous good deeds, enjoin one another to the truth and enjoin one another to patience.
This leads to the station of upright leadership and strength in the religion, just as Allah said:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ
And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24]
Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Iman and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet, peace and blessings of Allah be upon him, said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Al-Bukhari 1284]
Allah, The Most High, said:
إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬
Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Hud. 11]
Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.
Allah, The Most High, said:
فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]
Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience, since their lack of certainty is due to their lack of patience, this, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. [4]
Sa’eed Bin Jubayr, may Allah have mercy upon him, said:
“Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]
Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.
Regarding the statement “Seeking for reward from Allah”, Imaam Ibn Al-Qayyim said:
It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost.
Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim said:
Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]
The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Iman in the heart based on (sound) knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said:
If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allah in the Ayah:
وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ
And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24] [7]
A Practice of The Companions – By Imam Al-Albaanee, may Allah have mercy upon him
Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:
“By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss”.
In these narrations is that one gives Salaam when departing [i.e. one of them gives Salams to the other when departing after meeting].
The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam], because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah, thus, the only reason they did this was due to something established by Allah’s Messenger, peace and blessings of Allah be upon him, either based on a statement of his, deed or tacit approval. [8]
We ask Allah:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]
[1] An Excerpt from Miftaah Daarus Sa’aadah page 61. slightly paraphrased
[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased
[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased
[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased
[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113
[6] Iddat As-Saabireen pages 183-184
[7] Al-Fawaa’id’ pages 293-300
[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309
[22] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allāh, The Most High, said:
أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ
Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]
[أَفَمَن زُيِّنَ لَهُ سُوءُ – Is he, then, to whom the evil of his deeds made fair-seeming].
Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;
[فَرَآهُ حَسَنًا- so that he considers it as good]
Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.
فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ
Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]
Ibn Abbas, may Allāh be pleased with him and his father, said:
“This Ayah was revealed concerning Abu Jahl and the idolaters of Makkah”.
Sa’eed Bin Jubair, may Allāh have mercy upon him, said:
“This was revealed concerning the people of Bidah and evil desires”.
Qatadah, may Allāh have mercy upon him, said:
And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins, they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2]
[1] An Excerpt from Tafsir As-Sadi
[2] Tafsir Al-Baghawi 3/689
Two matters related to “loving for Allah’s Sake” – By Al-Allamah Zayd and Imam Al-Albani
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Anas Bin Malik, may Allah be pleased with him, said, “A man went past the Prophet, peace and blessings of Allah be upon him, whilst there were people with him; then man who was with the Prophet said, ‘Indeed, I love this one [i.e. the one who went past] for the sake of Allah’. The Prophet said, ‘Have you made that known to him?’ He said, ‘No’. The Prophet said, ‘Get up and make that known to him’. He went to him and made that known’, so he said, ‘May the one for whose sake you love me also love you’. Then he returned to the Prophet and informed him regarding what the man said, the Prophet said, ‘You will be with the one you love and will receive what you hope for [i.e. reward]’”.
Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:
In this this hadith, there is a that the Prophet, peace and blessings of Allah be upon him, used to sit with his companions to speak to them and make known to them what they were in need of.
In this hadith, it is obligated to the believers to love one another and establish what is necessary to establish this love. The love legislated in the Shariah is an act of worship of the heart, and there are deeds that would necessitate its existence, such as being good to the person you love, visiting the sick, following the Janazah, giving sincere advice, enjoining good and forbidding evil, and helping him in that which is good. All these deeds and others are from that which necessitates the presence of that love that is legislated in the Shariah, whose meaning is that a believing man loves another believing brother for the sake of Allah, because he is steadfast upon Allah’s Shariah.
In this hadith, it is legislated to inform someone you love for the sake of Allah about it, saying: “Indeed, I love you for the sake of Allah”, so that a bond is created between you and him, and he knows that he has brothers in Iman who love him and wish good for him just as they love good for themselves.
In this hadith, (there is proof to established the fact that) reward is given based on the deed, because whoever loves another person for the sake of Allah, Allah will also love him. And whoever Allah loves, Allah will honour him due to being pleased with him and enter him into Jannah- a Jannah whose width is that of the heavens and the earth.
In this hadith, there is evidence to show that those who love one another for the sake of Allah- truthful about it and visiting one another- have a lofty status in the sight of Allah, just as it has been established in a sound hadith reported by Imam Muslim from Abu Hurairah who said, “The Messenger of Allah said that Allah said, ‘Indeed Allah will say on the day of Judgement, ‘Where are those who loved one another for my sake; I will provide them with a shade on this day in which there will be no shade except my shade [a] [i.e. Allah will provide them with a shade from His Throne]. [at-Taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah 1/139-140]
Questioner asked Imam Al-Albani: Is it obligated to a person who loves another person to say to him, “I love you for the sake of Allah?”
Imam Al-Albani replied: Yes, but love for the sake of Allah has a high value and those who give [what it necessitates] are very few!! Do you know its value? Is there anyone who knows its value? Whoever knows, then let him give us an answer?
A person in the gathering replied to the Shaikh: The Messenger said: There are seven people whom Allah will shade with His shade [i.e. the shade of Allah’s Throne] …and amongst them are two men who love each other for the sake of Allah – they meet each other and depart on that basis.
The Imam replied: This statement is sound within [its context], but it is not an answer to the question. It is a close definition of ‘love for the sake of Allah’ but not a comprehensive definition. I do not mean the reward in the Aakhirah, [rather] my question is, ‘’What is the valuable thing that must be given by a person who loves another person for the sake of Allaah? The intent behind my question is what is the deed that would show -as a proof- that love for the sake of Allaah [exist] between two people who [claim] love for each other for the sake of Allaah; because it maybe be that two people love each other, but their love is based on [admiration of each other’s characteristics or traits]. Therefore, what is the proof of real love [for the sake of Allaah]?’’
A second person replied to the Shaikh: ‘’To love for a person what you love for yourself.’’ The Imam said, ‘’This is one of the qualities of loving for the sake of Allah.’’
A third person said to the Shaikh: The answer might be found in the hadeeth: There are three things that when found in a person, he will taste the sweetness of Iman ….and one of those things is that one loves a person for nothing else other than for the sake of Allah. The Imam said: This is not the answer, rather this is [one of the] effects of loving for the sake of Allah – the sweetness found in one’s heart.
A fourth person said to the Shaikh: Allah, The Most High, said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe [in Islamic Monotheism] and do righteous good deeds and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allaah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allah’s Cause].
The Shaikh replied: Well done! This is the answer. If I really love you for the sake of Allah, I will give you advice and likewise you’ll do the same for me. This act of giving advice is very rare amongst those who claim that they love each other for the sake of Allah. It may be that there is some sincerity in their love, but it is not complete. Therefore, every one of us should safeguard the other, and -in this case- the valuable thing to be given due to loving one another for the sake of Allah is that everyone sincerely advises one another, by enjoining good and forbidding evil – always and forever. [1] And it has been reported that it was from the practice of the Sahabah-amongst themselves- that when parting company from each other after meeting, one of them would recite Surah Asr to the other [2]. [الحاوي من فتاوي الألباني – page 165]
Ref 1: Read more here: http://www.abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/
Ref 2:
English here: When two men among the Sahaabah of the Prophet, peace and blessings of Allah be upon him, met, they would not depart until one of them recited to the other: “By al‑‘Asr (the time). Verily, man is in loss”[Surah al-‘Asr], and thereafter, one would give salaam to the other. Imam Al-Albani said in As-Saheehah Number 2648, page 308: The chain of this narration is authentic.
English text here: Then on page 309, the Imam said: Finally, we take and benefit from this that the Sahabah used hold onto this practice- the recitation of Surah Al-Asr [i.e. when two of them were about to depart from each other after meeting], because we believe that they are far removed from innovating an act of worship into the religion through which a person seeks to get close to Allaah, so they must have adhered to this practice due to what they were acquainted with from the Prophet, peace and blessings of Allah be upon him, – either based on a statement of his, action or tacit approval. [Excerpt: paraphrased]
[a] see Shaikh Rabee’s risaalah tiltled: القول الواضح المبين في المراد بظل الله الذي وعد به المؤمنين العاملين ]
[13] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!
- In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Al-Barbahaaree, may Allah have mercy upon him, said:
Whoever realises what the innovators have abandoned of the Sunnah and left behind and he clings to it, he is a person of the Sunnah and the Jamaa’ah. He should be followed, helped and protected. He is one of those whom the Prophet, peace and blessings of Allah be upon him, bequeathed that he should be looked after.
Al-Allamah Salih al-Fawzan, may Allah preserve him, commented saying:
That is “They are those upon that which I (the Prophet) and my Companions are upon today”. He, peace and blessings of Allah be upon him, advised (by way of command) that one should be with them – this Jamaa’ah, these people, this group- upon that which the Messenger and his Companions were upon. However, this requires two matters:
The First Matter: Knowledge, we learn what the Messenger, peace and blessings of Allah be upon him, and his Companions were upon. As for the ignorant one, he does not learn, while thinking that what the one in opposition is upon is what the Messenger was upon.
The Second Matter: To be firm upon what the Messenger, peace and blessings of Allah be upon him, and his Companions were upon because the one who follows the Sunnah will receive grief, trouble and intimidation from the people, but he must exercise patience and not turn away from the truth. He does not bargain [the truth] nor abandon anything of it. And due to this, it has been reported (in a hadith) regarding the one who adheres to upon his religion at the end of time is like one holding a burning coal or prickles due to what he will receive of hardship, grief and trouble from the people. So he requires patience.[1]
Imam Al-Barbahaaree, may Allah have mercy upon him, said:
May Allah have mercy upon you! Know that if the people were to desist from newly introduced matters, not entering into any of them at all and did not say anything for which there was no narration from the Messenger of Allah, peace and blessings of Allah be upon him, or from his Companions, there would not be any innovation.
Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented:
If they desisted and did not enter into them, restricted themselves to the Sunnah and did not abandon it for Bidah, certainly they would have received safety. But whoever relinquishes the Sunnah and innovate statements that have no proof in the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, he will eventually be with the innovators and the deviated sects. And there is no safety except through the Sunnah which the Messenger of Allah, peace and blessings of Allah be upon him, left for us. He said: “Indeed, I have left amongst you two things, if you hold firmly to them, you will never go astray; the book of Allah and my Sunnah”.
And in another hadith: “I have left you upon white plain (i.e. clear guidance), its night is like its day, and none deviates from it except he who is destroyed”.
This is the path to safety: the Sunnah of the Messenger and that which his companions were upon…. [2]
[1]: An Excerpt from It’haf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Sunnah Lil Imam Al-Barbahaaree Barbahaaree, 2/68-69. Slightly paraphrased
[2]: An Excerpt from It’haf Al-Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree Barbahaaree, 2/82-83. Slightly paraphrased
A Great Disclosure: Four Lives Uncovered by Their Adherence to the Two Paths
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]
Imam Ibn Kathir, may Allah have mercy upon him, said:
Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;
ولتستبين سبيل المجرمين
And so that the way of the criminals may become evident”.
Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.
As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said:
“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.
This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.
The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).
The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.
The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.
The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]
The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.
The Objective: Indeed, Allah, Glorified be He, free from all imperfections, loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]
[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D
[2]: Tafseer ibn Katheer
[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180
[8] Determinants of Wholesome Relationships
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:
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.
An Excerpt from “at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44