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Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [5 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allāh preserve him, said:

The comprehensive Shariah understanding of Al-Fiqh Fid Deen (Understanding of The Religion) “Whoever Allah wishes good for, He grants him understanding in the religion”: When this  “Understanding of the religion” is mentioned amongst the people, they understand it to mean the books of Islamic jurisprudence (the books that discuss the rulings related to prayer, zakat, fasting, marriage etc.). This is a deficient understanding. Fiqh (understanding) first and foremost is the understanding of the creed and Tawhid. This is the highest level of Fiqh because the nobility of knowledge is determined based on the nobility of its subject matter. The best and noblest subject matter is Tawhid that teaches the people about the Attributes of their Lord and the perfection of His Attributes, His Oneness, to worship Him (alone) and sincerely establish the religion for His Sake.

Therefore, we seek understanding of Tawhid from Allah’s Book, the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him, and from the understanding of our pious predecessors. We seek understanding in all areas of knowledge – understanding of halal and haram, acts of worship, mutual dealings, economics and in every affair. All these affairs – and all praise and thanks be to Allah – are extensively (found) within the (message) conveyed by Muhammad, peace and blessings of Allāh be upon him. When Fiqh is mentioned, its intended (meaning includes) understanding of every matter that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed. There is nothing that can do without the knowledge of Tawheed. Some people deeply preoccupy with sciences and subject matters, but not acquainted with this knowledge conveyed by the Messenger, to such extent that you find many people who are well versed in language, Islamic jurisprudence, philosophy and the science of rhetoric; but – by Allah – he does not know (correct meaning) of “Laa ilaaha illal laah” – the Islamic Monotheism that Allaah sent all the Messengers with- the first and last of them. [وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (alone), and avoid (or keep away from) all false deities.”] [An-Nahl. 36]

Every Messenger conveyed this until the advent of the seal of the Messengers Muhammad, peace and blessings of Allāh be upon him, who resided in Makkah for ten years and called to Tawhid. Tawhid was the foremost aspect and basis of his call. The prayer – the second pillar of Islam after the testimony of faith ‘Laa ilaaha illal laah – was not legislated until in the 10th year, and the full details of Zakat was not legislated until (after his migration to) Madinah, and all the other laws. This shows the importance of Tawheed, so how is it that many people who ascribe to Islam- those who claim knowledge – are ignorant of it, then what about the ignorant people? Due to this, misguidance, bidah and grave worship has become widespread, and this arose due to ignorance regarding the Names and Attributes of Allah and negation of Allah’s Attributes. A people from the other religions entered into Islam and plotted against the people (through)] corrupt sciences – rhetoric, philosophy, forged historical accounts and what is similar, thus corrupting their creed and methodology.

The Shaikh also said:

(One) must seek understanding of Allah’s Book and the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him based on the understanding of the Messenger and the understanding of the pious predecessors – the companions and those who followed them exactly in faith. These matters must be acquired, for whoever opposes anything of it, he will be misguided. What a beautiful statement of Ibn Taymiyyah I have read and was transmitted by Ibn Al-Qayyim: “Whoever opposes the proofs will be misguided from the (right path) and there is no proof except that which the Messenger brought”. Our proof is the Qur’an and Sunnah, and whoever is deprived of it- in any affair- will be misled. This is a true statement and it is what the Messenger and the companions have stated and followed aforetime whilst seeking understanding of the religion. A proof – in any affair related to the religion – is “Allah said and Allah’s Messenger said”. At present, there are affairs whose proofs reach a thousand in number, but you do not find them in the books of the people of misguidance. They have been misguided from the right path and deprived of numerous proofs.

The Ahnaf (i.e. Hanafis) state in their definitions of Fiqh that it is of two types: The Fiqh al kabir Wal Akbar. Fiqh al kabir – according to them – is the understanding related to the Shariah rulings and the subsidiary issues of the religion, and what is similar to that. This is a great affair! However, what is greater than it and must be acquired – and the people will not rejoice except through – is the understanding of Tawheed and Iman. This is the greater Fiqh – meaning, we seek understanding of our religion and understand the two types of Fiqh – the Fiqh Al-kabir and the Fiqh Al-Akbar. The Fiqh Al-Akbar is the understanding of Tawheed and Iman, and the Fiqh Al-kabir is the Fiqh through which we can distinguish between halal and haram, truth and falsehood. We derive it from the book of Allah, the sunnah of the Messenger and the understanding of our pious predecessors. We utilise their understanding to aid us understand, as well as what they left behind for us in the Arabic language, Usul Al-Fiqh, and Usul Al-Hadith- the science through which ahadith are declared authentic or weak. All these affairs must be acquired by the students of knowledge and they cannot do without it.

The person who studies Fiqh and does not give importance to the proofs- does not distinguish between what is authentic and weak – will fall into very big mistakes, for he might worship Allah based on a weak or fabricated hadith. Therefore, he must distinguish between authentic and weak hadith. Ahmad Ibn Ishaaq, may Allāh have mercy uponhim, –  an Imam of Fiqh and Hadith- said: ‘’The one who does not distinguish between authentic and weak hadith is not a scholar.’’ Why is this (the case)? Because he might worship Allah, declare something halal or haram based on weak or fabricated ahadith, thus he harms himself and the people. Whoever is deprived of proof will be misled from the right path and this is a principle cited in every affair related to religion. Therefore, it is obligated to you to acquire understanding of the religion based on the path of the pious predecessors.

When a companion was asked a question, he would answer with a verse and a hadith, and never said, “My opinion is such and such”. He would never exit the text of the Shariah in his answer, except if no evidence reaches him; then he would strive to reach a verdict as that textual proof was with someone else because this person did memorise something and that one memorised something else, and that third person missed something. So, he fears Allah and strives to reach a verdict based on what his ability allows him and the text available to him, and then says: “Allah says and the Messenger says.’’ If he does not have proof, he strives to reach a verdict and says: “This is my view. If I’m correct, it is from Allah; but if I’m mistaken, it is from myself and Shaytaan”. This is what Ibn Mas’ud, may Allāh be pleased with him, and other than him used to say. Whenever AbuBakr, may Allāh be pleased with him, was compelled due to a need and he did not have a textual proof from Allah (i.e. Qur’an] or what the Messenger, peace and blessings of Allāh be upon him, said regarding such and such matter, -and also Umar, may Allāh be pleased with him, used to do the same; he asked someone younger than him and finds a hadith related to the matter from someone younger than him amongst the companions, and from the latter companions, such as Al-Mugheerah Ibn Shu’bah, may Allāh be pleased with him. 

The entire life of a person is spent in seeking knowledge – from the cradle to the grave.  He does not feel proud to acquire truth from a young or older person, and he never rejects truth – whether it is stated by a Muslim or Unbeliever. His soul seeks after the truth, thus if he finds a text from the Book of Allah and the Sunnah of the Messenger, all praises and thanks be to Allah; but if he does not have it and finds it with someone else, he accepts it. Ibn Hazm, may Allāh have mercy upon him, said: “It may be that a person did memorise verse and a hadith, then something occurs, but he forgets the verse and the hadith and is reminded by someone else. It is not possible for a person to establish or accomplish his religious and worldly affairs except through co-operating upon righteousness and piety. He does not become proud when something occurs whilst he has no proof or cannot recall a text he did memorise, or has forgotten, or does not have a statement from the companions and the Tabi’in, (rather) he asks someone else and does become haughty.

An Excerpt from “Marhaban Yaa Taalib Al Ilm – pages 243-247

Reality of The Rafidah – By Al-Allaamah Salih Al-Fawzan and Al-Allamah Rabee

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Shirk, Sin, Uncategorized, Worship - 'Ibaadah'.

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

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, was asked: Is it correct that the first to innovate the path of the Raafidah was Abdullah Ibn Saba – a Yahudi?

Response: Yes, without a doubt. The Rafidah or the Shiites in general are of two types: The Shiites from the fire worshipers and the Shiites from the Yahud. They hide behind Islam to corrupt it. The Yahud plotted through Abdullah Ibn Sabah and the first thing he began with was to ignite fitnah against Uthmaan, may Allah be pleased with him. Listen below:

https://safeshare.tv/x/krhxTksllR

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked: Our Shaikh, may Allah preserve you. The questioner says: What is the ruling on the common people of the Rawafid and how do we deal with them?

Answer: The questioner differentiates between the common people and other than them. This is a good approach. The common people who neither speak ill of the wives of Allah’s Messenger, peace and blessings of Allah be upon him, nor do they declare the companions to be disbelievers, nor do they believe that the Qur’an is distorted; however, they have some Rafd [i.e. beliefs of the rafidah] and some hatred for the companions without declaring them disbelievers and what is similar to (these deeds), these ones are misguided innovators in religious matters and we do not declare them disbelievers. (But) whoever joins their heretics in declaring the companions of Muhammad, peace and blessings of Allah be upon him, to be disbelievers, speaking ill of the wives of Allah’s Messenger, and the filthy belief that the Qur’an has been distorted, and that there is an addition and deficiency in it, this (person) is a disbeliever similar to the disbelievers of the Yahud and Nasara. There is no distinction between their common people and their scholars (in this affair).

Question: How do we deal with them?

Answer: If dealing with them is with regards to a worldly affair—business transactions and what is similar to that— it is permissible to trade with a Yahudi, a Nasrani and a Rafidi. However, as for co-operating with them in issues of religion, no.

وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ

Do not help one another in sin and transgression. [5:2]

Rather their scholars and callers are boycotted and they are warned against.

Source: Adh-Dhari’ah ilaa Bayan Maqasid Kitab Ash-Shariah 3/595

Some Narrations That Bring Happiness to Those Who Follow The Pious Predecessors-By Shaikh Khalid Adh-Dhafiri

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated:

بسم الله الرحمن الرحيم

These are some of the Aathaar as-Salafiyyah and Aqwaal Al-Athariyah [I] that illustrate the obligation of harbouring hatred and disdain for the proponents of innovation in religious matters for the sake of Allāh. I present this to the seeker of truth and the one who follows the path of the (pious) predecessors, so that they may act upon them and traverse the footsteps of his  predecessors. These Aathaar bring happiness to those who follow the pious predecessors, while they may anger others who despise the Salafi methodology and accuse them of Kharijiyyah. [II] We ask Allah for wellbeing.

It has been reported from Ibn Abbas, may Allah be pleased with him and his father, that he said, “There is not a people on earth who are more hated to me than the Qadariyyah [III] who come to me and dispute with me about Qadr, and that is only because they do not know Allah’s Qadr, and that indeed Allah, The All-Mighty and Majestic, cannot be questioned as to what He does, while they will be questioned”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 213]

It has been reported from Ibn Awn, may Allah have mercy upon him, that he said, “There was no people more hateful to Muhammad – meaning Ibn Seereen, may Allah have mercy upon him, – than people who newly invented that which they newly invented in this subject matter of Qadr”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 219]

Shu’bah, may Allah have mercy upon him, said, “Sufyaan Ath-Thawri, may Allah have mercy upon him, used to hate ahlul ahwaa [IV] and severely warned against sitting with them”. [Reported by Nasr Bin Ibraaheem Al-Maqdisee (may Allah have mercy upon him) in Mukhtasar Al-Hujjah Alaa Taarik Al-Mahajjah. page 460]

Al-Qurtubi, may Allah have mercy upon him, said, “Malik (i.e. Imaam Maalik) used this verse as evidence for having enmity against the Qadariyyah and not to sit with them. Ash’hab, may Allah have mercy upon him, reported from Malik, may Allah have mercy upon him, who said, ‘Do not sit with the Qadariyyah and I show them enmity for the sake Allah due to Allah’s statement: [لا تجد قوماً يؤمنون بالله واليوم الآخر يوادون من حاد الله ورسوله – You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger]. [Tafseer Qurtubi 17/308] 

Al-Bayhaqi, may Allah have mercy upon, him stated, whilst speaking about Ash-Shaafi’ee, may Allah have mercy upon him, “Ash-Shaafi’ee dealt harshly with ahlul ilhaad [V] and ahlul bidah – openly declaring his hatred and boycotting them”. [Manaaqib Ash-Shaafi’ee. 1/469]

Imam Ahmad, may Allah have mercy on him, stated: “If a man gives Salaams to a Mubtadi, it indicates that he loves him” [Tabaqaat al-Hanabilah, 1/196]. 

This demonstrates that it is not permissible to love the proponents of innovation in religious matters.

Ibnul Mubarak, may Allah have mercy upon him, said: “O Allah! Do not allow a proponent of innovation in religious matters to have a (hand in my affairs, gain the upper hand with something of worldly benefit, or extend a favour to me), thus my heart loves him”. [Reported by Al-Laalikaa’ee in Sharh Usool Ittiqaad Ahlia Sunnati Wal-Jamaa’ah 1/140]

One of the signs of the truth is having hatred for those who adhere to religion based on desires, and whoever loves the truth has to hate ahlul ahwaa – meaning ahlul bidah”. [Seerah As-Saliheen 3/1154 and Al-Hilyah 10/392 by Abu Nu’aym (may Allah have mercy on both of them)] [End of quotes] https://aldhafiri.net/?p=1234

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Footnotes

Footnote I: Aathaar As-Salafiyyah [the authentic narrations based on the revelation and transmitted by the pious predecessors (the Prophet and his companions)] and Aqwaal Al-Athariyyah [the authentic statements transmitted from the companions of the Messenger – either with authentic chains of transmission from the Prophet or the companions]

What is Salaf and Salafiyyah? https://abukhadeejah.com/defining-salafiyyah-and-its-call-dawah-islam-the-sunnah-salafi-athari-ahlus-sunnah-ahlul-hadeeth-part-1/

http://www.salafis.com/index.cfm

Footnote II: What is Khaarijiyyah? http://www.kharijites.com/kj/

Footnote III: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

Footnote IV: Who are Ahlul Ahwaa? [The People of Desires]: Shaikh Al-Islam, may Allah have mercy upon him] also said, “It is well known that the (act) of shunning by those who (express their) aversion or the love of those who are in agreement is neither an indication of the correctness nor corruption of a statement, except when it is based on guidance from Allah; rather merely (utilising) a statement as proof (without guidance from Allah) is tantamount to following desires. Allah, The Most High, says: [ وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍ‌ۗ – And surely many do lead (mankind) astray by their own desires through lack of knowledge]. [Al-An’am. 119]

Allah, The Most High, says: [ فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ – But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah?] [Al-Qasas. 50]

Allah, The Most High, said to Dawud, peace be upon him,: [وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ – And follow not your desire for it will mislead you from the Path of Allah]. [Surah Saad. Verse 26]

Allah says: [ فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ وَلاَ تَتَّبِعْ أَهْوَاء الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ – Then if they testify, testify not you (O Muhammad) with them. And you should not follow the vain desires of such as treat Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord]. [Al-An’am. 150]

Allah says: [قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ – Say (O Muhammad): “O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path)”. [Surah Al-Maa’idah. Verse 77]

So whoever follows the desires of the people after (clarification of) the knowledge Allah has revealed to His Messenger and the guidance He clarified for His slaves, then he (i.e. such a person) has a resemblance (to those regarded as followers of desires). And due to this, the proponents of religious innovations and factionalism – those who oppose the Quran and authentic Prophetic path – were named Ahlul Ahwaa [the people of desires] by the pious predecessors because of the fact that they accept what they love and reject what they hate based on their desires without guidance from Allah. [Majmoo Al-Fataawaa 4/189-190]

Footnote V: Ahlul ilhaad [Those guilty of ilhaad]. What is ilhaad? The word il’haad has a linguistic and customary meaning. Linguistically it means to turn away from obedience to Allah, either by abandoning an obligation or committing something unlawful. Allaah said: [وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ – And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment]. [Surah Al-Hajj. Aayah 25]

So, based on this Aayah everyone who is disobedient to Allah is a Mul’hid. However, il’haad is categorised into two types: a type that expels a person from Islam and it necessitates disbelief, and the type that does not expel a person from Islam and it necessitates sinfulness. As for the customary meaning, it is to reject the fact that Allah alone has the right to be worshipped, rejecting Allaah’s existence, or a Muslim becoming an apostate. [Listen here by Imam Muhammad Ibn Saaleh Al-Uthaymeen (may Allah have mercy upon him):

Souls Cannot Be Purified Until They Are Put to The Test –By Imam Ibn Al-Qayyim Qayyim

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibnul Qayyim, may Allah have mercy upon him, said:

The souls will not become purified and upright until they are put to test through afflictions.

Shaikhul Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah, The Most High, says:

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Allah, The Most High, says:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Al-Baqarah. 214]

Whenever a Messenger is sent to the people, they find themselves in two situations: either some of them say, “We believe” or they refrain from saying “We believe”, rather they persist in evil deeds. Those who say, “We believe” face trials and tests from their Lord, The Mighty and Majestic, to make known those who are truthful and those who are liars. The one who did not say, “We believe” should not think that he will not be put to trial and test, for indeed no one can escape Allah, The Most High.

This is the way of Allah – (based on perfect justice, knowledge and perfect wisdom, and free is He from all imperfections). He sends Messengers to the people, but they belie and harm them.

Allah says:
كَذَٲلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُواْ سَاحِرٌ أَوۡ مَجۡنُونٌ

Likewise, no Messenger came to those before them, but they said: ‘’A sorcerer or a madman!’’ [Adh-Dhaariyaat. 52]

Those who believe in the Messengers and obey them are shown enmity and harmed and tested through what causes them pain; but those who do not believe in the Messengers will receive pain that is greater and more abiding. Therefore, every soul will encounter pain -whether it believes or disbelieves; but a believer encounters harm in the worldly life in the beginning, then praiseworthy outcomes. [1]

As for the one who disbelieves, he receives blessings at first and pain thereafter. A man asked Imam Ash-Shaafi’ee, may Allah have mercy upon him, “What would be better – that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad, then after having patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. [2]

This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who has to live with people. The people have wants and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Whoever examines his circumstances and that of the people will find that this does occur a lot. Take for example the case of a people who desire lewd conduct and wrong doing -who make false statements concerning the religion or utter shirk – and commit sins similar to that which Allah stated (in Surah Al- A’raaf verse 33) [3], while they are in a place- a campus, a convoy, a large block of public buildings with stores, or a roofed market place, bazaar, a school, a hospice, a town, a narrow mountain pass or a city – with other people and are not able to commit (the evil) they desire, unless others either agree with them or refrain from rebuking them; so, they either seek the approval of others or ask them to keep quiet. If they (those asked to agree with evil) agree or refrain from rebuking (them), they are saved from their evil in the beginning, but then they are the ones responsible for giving the upper hand to the (perpetrators), who will humiliate and punish them in a manner that is more severe than what they feared at first, such as asking them for a false testimony or to utter false statements about the religion or to aid them commit lewd conduct and oppression. If they reject the request, they are harmed and shown enmity; but if they agree, they are responsible for subduing themselves, thus they are humiliated more than what they feared at first or they are punished by others. Therefore, the obligation is what Aa’isha, may Allah be pleased with her, said to Mu’aawiyah, may Allah be pleased with him and his father, “Indeed, whoever seeks the pleasure of the people at the expense of Allah’s Pleasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s pleasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him.”

This (seeking the pleasure of the people at the expense of Allah’s Pleasure) is perpetrated by those who aid the kings and leaders in their corrupt goals [4], as well as the people who aid the people of Bidah -who attribute themselves to knowledge and adherence to the religion- to commit their Bidah. As for the one whom Allah guides and enables to follow guidance in affairs of the religion, he is prevented from committing haram and exercises patience when harmed and shown enmity. Thereafter, he will receive a praiseworthy outcome in this worldly life and the Hereafter, similar to what happened to the Messengers and their followers, the Muhaajiroon in this Ummah, the (upright) scholars, devout worshippers, merchants and leaders when they faced those harmed and showed them enmity.

Allah states in several verses of the Qur’an that the people will be put to trial through prosperity and adversity, thus, a person is in need of exercising patience and being thankful to Allah. Allah [The Most High] says:

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance to the legal ways of the Prophet] [Al-Kahf. 7] [5]

Allah says:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)? [Aal Imraan. 142]

Allah says in Surah Al-Baqarah:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They werea fflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Verse 214]

This is because the soul will not become purified and upright until it is put to test through afflictions, just as gold cannot acquire its pristine state until it is refined to separate it from other less precious metals. However, if a person is (guilty of) wrongdoing, he is not visited by evil except as result of such behaviour. Allah says:

مَّآ أَصَابَكَ مِنۡ حَسَنَةٍ۬ فَمِنَ ٱللَّهِ‌ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ۬ فَمِن نَّفۡسِكَ‌ۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولاً۬‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدً۬ا

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness.[An-Nisaa. 79]

Allah says:

وَمَآ أَصَـٰبَڪُم مِّن مُّصِيبَةٍ۬ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٍ۬

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’an Verse 35:45). [Surah Ash-Shura’ 30]

Allah says:
ذَٲلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرً۬ا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬

That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allah is All-Hearer, All-Knower. [Al-Anfaal 53]

Indeed, Allah mentions the reason behind the punishment sent to the nations of the past and what will happen to the people till the day of judgement because of their wrongdoing. Our first parents – Adam and Hawaa- were the first to acknowledge this fact. Allah informs us that they said:

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Al-A’raaf. 23]

Allah informs us that Iblees said:

رَبِّ بِمَآ أَغۡوَيۡتَنِى لَأُزَيِّنَنَّ لَهُمۡ فِى ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّہُمۡ أَجۡمَعِينَ
إِلَّا عِبَادَكَ مِنۡہُمُ ٱلۡمُخۡلَصِينَ

“O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. “Except Your chosen, (guided) slaves among them.” [Al-Hijr’ 39-40]. Then Allah says:

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

“Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil doers, etc.). [Al-Hijr’ 42]

In a Hadith Qudsi reported by Abu Dhar, may Allah be pleased with him, he said that Allah’s Messenger, peace and blessings of Allah be upon him, said that Allah says: “O My Slaves! It is only your deeds that I record for you and then recompense for you; so, whoever finds good, let him praise Allah, and whoever finds something else, then blame no one but himself.” [Sahih Muslim 2577]

It is reported in a Hadith about seeking forgiveness that a person (should say):

 اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ
أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

“O Allaah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am (sincere) to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You.’’ [Al-Bukhaari 6323] [6]

The Prophet, peace and blessings of Allah be upon him,  used to say in his sermons: “All praises and thanks is to Allaah; we seek His Aid and Assistance; and we seek Allah’s refuge from the evils of ourselves and the evil consequences of our deeds. [Sahih Muslim. 868]

The Prophet said: “My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them (from falling in the fire), but they overpowered him and rushed into the fire . Similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the fire, but you insist on falling into it. [Al-Bukhaari. 6483]

The Prophet likened us to moths, because of its ignorance (regarding the danger behind that light from the fire), impulsiveness and un-insightful behaviour. It is well known that a moth moves quickly (towards the light of the fire) due to being ignorant (of the consequences), and this why it is said that the one who follows another person who misguides him is befooled and misled.

Allah says about Fir’awn:
فَٱسۡتَخَفَّ قَوۡمَهُ ۥ فَأَطَاعُوهُ‌ۚ

Thus he [Fir’aun (Pharaoh)] be fooled and misled his people, and they obeyed him. [Az-Zukhruf’ 54]

Allah says:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

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]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has 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 has insight as well as patience, he is the one mentioned by Allah in the verse:

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]

An Excerpt from ‘Al-Fawaa’id’ pages 293-300

[1] Further reading:

https://salafidawahmanchester.com/2019/08/be-on-the-side-of-allaah-and-his-messenger-even-when-the-majority-are-on-the-opposite-side/

[2] https://salafidawahmanchester.com/2017/09/reflection-conditional-promise-return-strength-authority/

[3]
قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raaf. 33]

[4]  http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

[5]

https://salafidawahmanchester.com/2016/01/1-everything-in-this-worldly-life-is-an-adornment-for-it-in-order-to-test-us-few-reflections-benefits-and-reminders-from-some-aayaat-in-surah-al-kahf/

[6] https://salafidawahmanchester.com/2012/03/abridged-the-best-way-to-seek-allaahs-forgiveness-with-comments-from-imaam-bin-baaz-rahimahullaah/

A Brief Mention of Noble and Beloved Companion -Mu’aawiyah Ibn Abi Sufyan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Shi'a.

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:

Indeed this illustrious companion of the Messenger [peace and blessing of Allah be upon him] has a high station and status in the sight of the people who follow the authentic Sunnah and the truth. And even before this station and status of his in the sight of the people who follow the authentic Sunnah and truth, he has a high station in the sight of Allaah’s Messenger. And one of those virtues is that he was a companion of the Messenger and a relative of his through marriage ties [i.e. the Messenger married Muaawiyah’s sister, Umm Habeebah], and he was also from the scribes who wrote down the revelation sent down to the believers through the Messenger.

Indeed the Prophet made a great supplication for him. Abdur-Rahmaan Ibn Abee Umayra [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said to Mu’aawiyyah [may Allah be pleased with him], “O Allah! Make him a guide, one guided to the (straight path) and guide (others) by way of him”.

Irbaad Ibn Saariyah [may Allaah be pleased with him] said, “I heard the Messenger [peace and blessings of Allaah be upon him] saying, ‘O Allaah! Teach Mu’aawiyyah the Book (i.e. the Qur’aan) and Al-Hisaab (i.e. knowledge of math, arithmetic, accounting etc) and protect him from the punishment’”.

Umm Haram, may Allah be pleased with her, reported that she heard the Prophet, peace and blessings of Allah be upon him, saying, “Paradise will be granted to the first batch of my followers who will undertake a naval expedition”. (Umm Haram added): I said, “O Messenger of Allah! Will I be amongst them?” He replied: “You are amongst them” The Prophet then said, “The first army amongst my followers who will invade Caesar’s city will be forgiven their sins’. I asked, ‘’Will I be one of them, O Messenger of Allah?” He replied: “No”. Al-Hafidh Ibn Hajar [may Allah have mercy upon him] said: “Al-Muhallab [may Allah have mercy upon him] said: This hadeeth contains [an outstanding virtue] of Mu’aawiyyah because he was the first to undertake a naval expedition”.

Muaawiyah has (virtues with regards to performance of great Jihaad in making uppermost the Allah’s statement (or statement) لا إله إلا الله –None has the right to be worshiped except Allaah]; conquests (i.e. in order that mankind may single out Allaah in worship and abandon everything worshiped besides Allaah) and other distinguished virtues. And (from those distinguished virtues of Mu’aawiyyah) are: Mutual tolerance, kindness, forbearance, patience and justice. And if he had nothing else other than the virtue of being a companion of the Messenger, it would have been sufficient for him.

Abdullaah Ibul Mubaarak [may Allaah have mercy upon him] was asked about Mu’aawiyyah, so he said: “What should I say about a man who (when) the Messenger said: [سمع الله لمن حمده (i.e. in the prayer], he said [ربنا ولك الحمد i.e. whilst praying] behind him”. It was said to him (i.e. Abdullaah Ibnul Mubaarak): “Who is more virtuous-him (i.e. Mu’aawiyyah) or Umar Bin Abdul-Azeez?” He said: “The dust that was in Mu‘aawiyah’s nosetrill whilst he was with Allaah’s Messenger is better and more virtuous than Umar Bin Abdul Azeez [may Allah have mercy upon him]! [1]

Narrated Ibn Abee Mulaikah [may Allah have mercy upon him] who said, “Mu’aawiyah [may Allah be pleased with him and his father] offered one rak`’ah of Witr prayer after the `Isha prayer, and at that time a freed slave of Ibn `Abbas [may Allah be pleased with him and his father] was present. He (i.e. the slave) went to Ibn `Abbas (and told him that Mu’aawiyah offered one rak’ah of Witr prayer). Ibn Abbas said, “Leave him, for he was in the company of Allah’s Messenger (ﷺ).” [2]

Narrated Ibn Abi Mulaikah: Somebody said to Ibn Abbas, “Can you speak to the chief of the believers Mu’aawiyah, because he does not pray except one rak’ah as witr?” Ibn `Abbas replied, “He is a Faqih (a learned man with sound understanding and fear of Allah). [3]

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

Indeed, it has been established by way of Mutawaatir transmissions that the Prophet [peace and blessings of Allah be upon him] did give Mu’aawiyah [may Allaah be pleased with him and his father] a position of authority (in an affair) just as he gave authority to others. He (Mu’aawiyah) performed Jihad with the Prophet and was considered trustworthy by the Prophet to write the revelation for him. The Prophet did not accused him of anything with regards to his writing and Umar Ibn Al-Khattab [may Allaah be pleased with him] – who was one of those well informed regarding the affair of men and Allah manifested truth from his tongue and heart – never accused Mu’aawiyah of anything in his position of authority. [4]

Umar Bin Abdil Azeez [may Allah have mercy upon him] and his justice was mentioned in the presence of Al-A’mash [may Allah have mercy upon him], so he said, “Then how about if you lived during the time of Mu’aawiyah [may Allah be pleased with him and his father]? They said, “O Abu Muhammad! Do you mean in his forbearance?” He said, “No, by Allah; rather his justice”. [5]

On the authority of Al-Jarrah Al-Mawsulee [may Allaah have mercy upon him] who said, “I heard a man ask Al-Ma’aafee Bin Imran [may Allah have mercy upon him], saying, ‘O Abu Mas’ud! Where is Umar Bin Abdul Aziz compared to Mu’aawiyah Bin Abee Sufyan?’ I saw him become very angry, then he said, ‘No one can be compared to the companions of Muhammad. Mu’aawiyah [may Allah be pleased with him and his father] is one the Prophet’s scribes, companions, brothers in law and trustees of the revelation revealed to him (i.e. he was trusted by the Prophet to write down the revelation)”. [6]

Some of The Conquests

In the year 22 AH, the Islamic armies proceeded to the lands of Al-Baab to conquer it. Those lands were inhabited by the Turks, and there the commander of the Islamic army, Abdur Rahmaan Ibn Rabee’ah, met the Turkish king Shahr Baraz. He asked Abdur Rahmaan to make peace and showed willingness to participate in the Islamic army to fight the Armenians.

Abdur Rahmaan sent him the commander Saraqah Ibn Amr, so he received Suraaqah and accepted him. Then he wrote to the Khaleefah Umar Ibn Al-Khattaab [may Allah be pleased with him] informing him of the matter, Umar agreed to what he did and as a result of that, a peace treaty was made and no fighting occurred between the Turks and the Muslims; but rather everyone proceeded to the Armenian lands to conquer them and spread Islam there. The Islamic armies marched to conquer the lands in northeastern Persia until the call to the path of Allah spread in those lands after the fall of the Persian empire, which was an impregnable barrier in front of the Islamic armies. As a result of the Islamic conquests, the door was open for the people of those countries and regions to move freely, including the Turks. Contact was made with the Muslims, and the Turks embraced Islam and joined the ranks of the Mujahideen to spread Islam and raise the word of Allah.

During the Khilaafah of Uthmaan Bin Affaan [may Allah be pleased with him], Tabaristan was conquered, and then the Muslims crossed the Jeihon River in the year 31 AH. They went to the lands beyond the river, and many Turks entered the religion of Islam and became defenders of it and participated in Jihad to spread the call to the path of Allaah. The Islamic armies continued to advance in those regions, so Bukhara was conquered during the Khilaafah of Muaawiyah Bin Abee Sufyan [may Allaah be pleased with him and his father], and these victorious armies penetrated until they reached Samarkand. And as soon as the era of the Islamic state appeared, all the countries beyond the river came under the justice of Islamic rule and these peoples lived under a well established Islamic civilization.

The number of Turks in the court of the caliphs and the Abbasid princes increased and they began to assume leadership and administrative positions in the state, they became soldiers, leaders and writers, and were calm and obedient until they gained the ranks. And when Al-Mu’tasim al-Abbaasee took over the caliphate, he opened the doors to Turkish influence and assigned them to the leadership positions of the state and thus they became involved in state affairs, his policy was aimed at reducing the Persian influence, which had free hand in the administration of the Abbasid state since the era of the Al-Ma’moon’s caliphate. Al-Mu’tasim’s interest in the Turkish caused a state of severe discontent between the people and the soldiers. Al-Mu’tasim feared the people’s vengeance so he established a new city, Samarra, about 125 km from Baghdad, where he lived with his soldiers and supporters. Therfeore, since that date, the Turks began to appear in important roles on the stage of Islamic history, until they established a large Islamic state that had strong ties to the successors of the Abbasid state, known as the Seljuk state. [7]

Read: Jihaad in our times and the guidelines of Jihaad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-timesand-the-guidelines-of-jihaad-according-to-islam/

The Rafidah: Enemies of The Sahabah

A man asked Imam AbuBakr Ibn Ayyash, may Allah have mercy upon him, “O AbuBakr! Who is considered a Sunni?” He replied, “The one who, when the vain desires (the sects and innovations in religious matters) are mentioned (criticsed), he does not become angry about any of them (being criticised).” [Al-I’tisam 1/106]

Similarities Between The Rafidah and The Followers of The Distorted and Abrogated Religions

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] stated:

Yahud said that leadership is not suitable except for a man from the family of Dawood. The Raafidah say that leadership is not suitable except for a man from the children of Ali Bin Abee Taalib [may Allah be pleased with him]. Yahud delayed the evening prayer until the stars appeared, and the Raafidah also delay it. Yahud distort the (verses and meaning of the) Torah and the Raafidah distort the (verses and meanings of the) Qur’an. Yahud hate Jibreel (peace be upon him) and they say, “He is our enemy amongst the Angels”. A group amongst the Raafidah say that Jibreal made a mistake by giving the revelation to Muhammad (peace and blessings of Allah be upon him], rather, he was sent to Ali. Yahud used to hate the Sahaabah and Raafidah hate the Sahaabah. Nasaaraa innovated many religious holidays and Raafidah (innovated religious holidays) for the days when Umar and Uthmaan [may Allah be pleased with them] were murdered. Nasaaraa make pictures of Eesaa and Maryam (peace be upon them) and place them in their churches- exalt them and prostrate to them. Raafidah make pictures of their Imams, and exalt them; rather they make Sujud to them and to their graves. [8]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Ar-Rafd (i.e. the belief of the raafidah) is the greatest door to (major) hypocrisy and heresy”. [9]

Imam Muhammad Ibn Abdul-Wahhaab, may Allah have mercy upon him, said: “The raafidah are those who rejected the Sunnah of the friend of Ar-Rahmaan [i.e. Ar-Rahmaan (Allaah) and His Friend is Muhammad -peace and blessings of Allah be upon him] and they followed the footsteps of shaytaan in the majority of their affairs”. [10]

Imam Ibn Kathir, may Allah have mercy upon him, said: “They are a forsaken group and a despicable sect that follow ambiguities and abandon the entirely clear affairs that have been determined by the Imams of Islam among the Sahaabah, the Taa’bi’een and those who came after them among the scholars who are (highly) recognised in all eras and regions of the earth.” [11]

They have a festival on the 18th of Dhul Hijja, which they consider to be more virtuous than Eidul Adhaa and Eidul Fitr. They call this festival Eidul Kabeer and it is the festival of Ghadeer Khum. They make fasting on this day a highly recommended and emphasised Sunnah. They  exalt the festival of Nayrooz and it is from the festivals of Persia. Some of them say that to take a bath on the Day of Nayrooz is Sunnah. They have a festival on the 9th of Rabi Al-Awwal and it is the festival on behalf of their forefather (Baaba Shujaa Ad-Deen), and that is Abu LuLu’a the fire worshiper who killed Umar Ibnul Khattaab, may Allah be pleased with him. [12]

Imam Laalikaa’ee, may Allah have mercy upon him, reported that Imam Malik, may Allah have mercy upon him, said: Whoever curses the companions of Allaah’s Messenger has no right to the war booty. Allah [The Mighty and Majestic] says: [لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا – (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please him (Surah Al-Hashr. Aayah 8)]. These are the companions of the Messenger, peace and blessings of Allah be upon him, who migrated with him. Then Allah says: [وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ  – And those who, before them, had homes (in Al-Madinah) and had adopted the Faith]. These are the Ansaar.

Then Allah says: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا – And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith].

Therefore, the war booty is for these three [categories of people]– whoever curses the companions of the Messenger of Allah is not counted amongst [these people] and he has no right to the war booty. [13]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Based on the knowledge of your eminence of the history of the Raafidah [Shittes]. What is your position regarding initiating the coming together between Ahlus-Sunnah and between them?

Answer: “The coming together of Ahlus-Sunnah and the Raafidhah is not possible because the beliefs are different. The Belief of the Ahlus-Sunnah wal-Jamaa’ah is to single out Allah alone with worship and sincerely making worship for Allah, The Most Perfect, The Most High, and not to call upon anyone along with Him, neither an Angel drawn close nor a Prophet sent.

And it is Allah who knows the matters of the Unseen. And from the belief of the Ahlus-Sunnah is love of the Companions, may Allaah be pleased with all of them and He is pleased with them ? and to believe that they are the most excellent of the creation of Allaah after the Prophets, and the best of them is Abu Bakr As-Siddeeq, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with all of them. And the Raafidhah oppose this, so there is no reconciling between the two [beliefs], just as there is no reconciling between the Jews, the Christians, the idol-worshippers and the Ahlus-Sunnah. So for this reason there is no coming closer between the Raafidhah and between the Ahlus-Sunnah due to the differing beliefs as we have clarified.”

Question: Is it possible/permissible to fight alongside them (i.e. the Raafidhah) against the foreign enemy such as the communists and so on?

Answer: “I don’t see that to be possible/permissible. Rather it is obligatory upon Ahlus-Sunnah to be united and be a single ummah, a singular body and to invite the Raafidhah to adhere to whatever is indicated by the Book of Allah and the Sunnah of the Messenger (may the peace and blessings of Allah be upon him) by way of the Truth. If they cling to that, they will be our brothers and upon us would be to co-operate with them. And so long as they continue upon that which they are upon from hatred of the Companions except for a few of them; so their cursing of As-Siddeeq (Abu Bakr) and ‘Umar and their worship of the household of the Prophet such as ‘Alee, may Allah be pleased with him, and of Fatimah, Hasan and Hussain, and likewise their belief in the twelve Imams that they are infallible and that know the affairs of the Unseen– all this is from the most false of falsehoods; All of this opposes that which Ahlus-Sunnah wal-Jamaa’ah are upon.” [14]

Imam Abudul Azeez Bin Baaz – may Allah have mercy upon him- speak about the Aqeedah of the Raafidah: https://www.youtube.com/watch?v=3z6gy28pLQw

Leading Figureheads of The Rafidah

Abdullah Bin Sabah

Al-Allaamah Muqbil Bin Haadi al-Waadi’ee [may Allah have mercy upon him] stated:

Abu Ya’laa [may Allah have mercy upon him] reported in his Musnad from Al-Jalaas [may Allah have mercy upon him] who said: I heard Ali [may Allah be pleased with him] saying to Abdullah Bin Saba, “Indeed, there will be thirty liars at the approach of the hour, and you are one of them”. Abdullah Bin Saba had followers and they were called the Saba’iyyoon. They believe that Godhead is with Ali. Ali burnt them with fire during his Khilaafah. Do not think that the followers of Abdullaah Bin Saba have perished, (rather) there is that leader of misguidance, Khomeini, who displays jealousy for Islam, yet he destroys its pillars. Some of the ignorant ones amongst the Muslim Brotherhood (Sect) were deceived by Khumeini, and they used to mention him on the pulpits; but when the Book titled, “Jaa’a Dawrul Majoos” came out, they were shaken. They kept quiet and did not praise Khomeini (anymore). Perhaps the Muslims will take a lesson from the story of Abdullah Bin Saba and be warned against the machinations and filth of the Raafidah because their call is based on deception.

The Saba’iyyoon are the companions of Abdullah Bin Saba, who said to Ali, “You are; you are”- meaning, “You are the deity”. Haafidh Adh-Dhahabi [may Allah have mercy upon him] said: “Abdullah Bin Saba was from the extremists amongst the heretics- misguided and misguiding others”. Ibn Asaakir [may Allah have mercy upon him] said: “He was originally from Yemen; a Jew who manifested Islaam, traveled around the Muslim lands to turn them away from obedience to their leaders and to bring about evil between them, and he entered into Damascus for that reason”.

Al-Mugheerah Bin Sa’eed

Al-Haafidz Adh-Dhahabi [may Allah have mercy upon him] stated in Al-Meezaan and Al-Haafidz Ibn Hajr [may Allah have mercy upon him] stated in Lisaan Al-Meezaan (6/75): “Al-Mugheerah Bin Sa’eed Al-Bajalee Al Koofee- the Raafidi, the liar”.

Ibn Adee [may Allah have mercy upon him] said, “There was none in Kufa more cursed than Al-Mugheerah Bin Saeed due to the falsehood he narrated about Ali [may Allah be pleased with him]. He was always telling lies about the family of the Prophet [peace and blessings of Allah be upon him] and he had no chain of narration for what he narrated”. Al A’mash [may Allah have mercy upon him] asked the heretic Al-Mugheerah Bin Saeed, “Did Ali use to give life to the dead?” He replied, “By the One in whose hand my soul is, had Ali wished, he could have brought Aad and Thamud back to life”.

Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar

Haafidh Ad-Dhahabee [may Allah have mercy upon him] stated in Al-Meezaan and Ibn Hajr [may Allah have mercy upon him] stated in Lisaanul Meezaan (1/370): “Ishaaq Bin Muhammad An-Nakha’ee Al-Ahmar was a liar and a deviant amongst the Ghulaat (extremists)”.

Al-Khateeb [may Allah have mercy upon him] said: I heard Abdul Waahid Bin Ali Al-Asadee [may Allah have mercy upon him] saying: “Ishaaq Bin Muhammad An-Nakha’ee was upon a filthy school of thought, and he said that Ali [may Allah be pleased with him] is Allah [The Mighty and Majestic]”.

Al-Hasan Bin Yahyaa An-Nawbakh’tee (a) [may Allah have mercy upon him] stated in his book titled Ar-Radd Alal Ghulaat [A refutation against the extremists]: “Ishaaq Bin Muhammad Al-Ahmar claimed that Ali [may Allah be pleased with him] is Allah [Glorified be Allah and free is He from all imperfections] and that Ali manifested himself in Al-Hasan, and then in Al-Husain [may Allah be pleased with them], and that Ali was the one who sent Muhammad [peace and blessings of Allah be upon him] as a Messenger”.

These are some of the fairy tales and lies of the Raafidah and (none) can protect you from these falsehoods except Allah [Glorified be He and free is He from all imperfections]. Therefore, you should hold fast to the Book (of Allaah) and the (authentic) Sunnah of His Messenger, and Allah guides whomsoever He pleases to the straight path. And do not think that these fairy tales have ceased and decreased, (rather) due to these fairy tales, the Raafidah of Iran are still waiting for the emergence of Muhammad Bin Al-Hasan Al-Askari. (b) [15]

(a) Al-Hasan Bin Yahyaa An-Nawbakh’tee [may Allah have mercy upon him] should not be confused with Hasan Ibn Musa An-Nawbakh’tee who was a Shia writer.

(b) They claim that this Hasan Al-Askari is hiding in a tunnel waiting to emerge.
Visit: http://www.shia.bs/

[1] https://rabee.net/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D9%86%D8%A7%D9%82%D8%A8-%D9%85%D8%B9%D8%A7%D9%88%D9%8A%D8%A9-%D8%B1%D8%B6%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%86%D9%87-%D9%88%D8%A7%D9%84%D8%B0%D8%A8-%D8%B9/

[2] Saheeh Al-Bukhaari. Number 3764]

[3] Saheeh Al-Bukhaari. Number 3765]

[4] Majmoo Al-Fataawaa 4/472]

[5] As-Sunnah By Al-Khallaal. 1/437]

[6] Ash-Sahree’ah By Imaam Al-Aajuree 5/2466-2467]

[7] An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. Vol 6. Pages 23-24.slightly paraphrased]

[8] An Excerpt from “Man Hum Irhaabiyyoon, Ahum As-Safiyyoon Aw Rawaafid. pages 20-22]

[9] Majmoo Al-Fataawaa 4/428]

[10] Risaalah Fee Ar-Radd  Alaa Ar-raafidah of Shaikh Muhammad Ibn Abdul-Wahhaab: page 5]

[11] Al-Bidaayah Wan-Nihaayah: 5/287]

[12] [شيعة الشيطانpage: 67]

[13] Sharh Usool Al-Ittiqaad Ahlis Sunnah Wal-Jamaa-ah: 7/1268-1269]

[14] Translated by Shaikh Abu Khadejah at salafitalk.net 14/08/2006

[15] An Excerpt from Il’haadul Khomeini Fee Ardil Haramayn. Pages 125-140

How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

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] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

(2) https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

[4] The Strangers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibn Rajab, may Allah have mercy upon him, said:

From the speech of Ahmad Ibn Aasim Al-Antakee – a senior figure among those who were devoted to worship, a possessor of knowledge, wisdom, and insight into issues of the religion, who lived in the era Abu Sulayman Ad-Daaraanee – was that he said: “Indeed, I witnessed an era from the eras when Islam returned to being strange as it began and the description of truth during it was strange just as it was at its beginning. If you sought after a scholar, you found him captivated by the love of worldly things, love of exaltation, and leadership. If you turn to one devoted to worship, you found him ignorant in his worship, deceived and ensnared by Iblees, who led him to the pinnacle of worship while he was ignorant of its most fundamental aspects, so how about its loftiest aspect?! The rest were merely the rabble—disorderly and predatory, akin to wolves and ferocious beasts, as well as cunning foxes”. This is the description of the people of your era among those who carry knowledge of the Quran and the callers to wisdom. Abu Nu’aym reported this (statement of Ahmad Ibn Aasim) in Al-Hilyah. This was the description of the people of his era, so how about the calamities and disasters that took place after him which he could not have possibly imagined or conceived?! [1]

Despite The Ignorance That Will Occur, The Adherents to Truth Will Remain

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [2]

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [3]

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] stated:

It is obligated on the Taa’ifatul Mansoorah [i.e. the aided group] – those whom Allah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allah, co-operate upon righteousness and piety, roll up their sleeves and get to work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And acquaintance with the truth cannot be except by way of the knowledge inherited from the Prophets and Messengers [peace be upon them], and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allaah, (in propagating) Allaah’s Message and in enjoining good and forbidding evil. [4]

The Prophet [peace and blessings of Allah be upon him] said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgment]”. [Al-Bukhari]

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, stated:

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This group can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah – until the command of Allah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Among the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and He will establish the truth for the one who aids the truth and calls to it, even if evil is rife. There will be those who adhere to good, call to it, and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as something strange and it will return as something strange, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadith, “Those who rectify what the people have corrupted’. These are the strangers because the majority of the people oppose them, belittle, forsake, and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allaah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North, etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. All praises and thanks be to Allah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and Sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors, and that which they were upon. All praises and thanks be to Allah at present we are on the correct path, a sound methodology and a straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [5]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [6]

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. [7]

To be continued…InShaAllah

[1] Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 8-9

[2] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[3] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ page 200

[5] Paraphrased Excerpt: Listen to the audio here: https://safeyoutube.net/w/TlUI

[6]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[7]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

My intention is not to resemble them in my clothing or hairstyle!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Fatawa-Rulings, Innovations In Islam (Bidah), Jahannam (Hell Fire), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Brief Commentary – By Imam Muhammad Ibn Salih Al-Uthaymin – On The Hadith: “Whoever resembles a people is from them”.

The Shaikh: Among the (extracted) benefits from the narration of Ibn Umar is encouragement to resemble the righteous based on the statement of the Messenger: “Whoever resembles a people is from them.” This benefit extends to encouragement to follow the pious predecessors in worship, belief, methodology, and all aspects of life, so that an individual may be from what?

The student: From them.

The Shaikh: Is a person (considered to) resemble them in actions that are not performed as acts of worship, such as the manner of walking or dressing, or if it is stated that resembling them in attire means that an individual may wear what is customary worn by the people of his country, provided it is not prohibited?The answer is the second (statement), and due to this, we say: following custom in the manner of dress is Sunnah, provided it (such type of dress) is not prohibited.

One of the benefits of this hadith is the caution against resembling disbelievers or a warning against resembling the disbelievers due to the statement of the Messenger: “He is from them.”

Is this (resemblance deemed) hated or forbidden? What is correct is that it is forbidden, and that it is forbidden for a person to resemble the disbelievers. One of the benefits of this hadith is that whenever resemblance takes place, the ruling is established (forbidden), regardless of whether it (the act) is intentional or unintentional.

If someone were to say that he wears the clothing of the disbelievers (i.e. what is not allowed Islamically) but he does not intend to resemble them. We would say: but resemblance has indeed occurred. The place of one’s intention is the heart; we disapprove of him based on what he has manifested of resemblance. As for his relationship with his Creator, this is not for us to judge. This is because at present when some person is prohibited, he says: “I dont intend resemblance”. For instance, you find him styling his hair in a partucular manner that is known to be from (the unlawful) adornment of the disbelievers, so if you tell him about it and he said: “I don’t intend resemblance”, what do we say to him? We say: Resemblance has occurred; resemblance has taken place while intention remains a hidden matter that cannot be known (i.e. it’s hidden in your heart). The Prophet, peace and blessings be upon him, stated, “Whoever resembles a people is from them,” thus linking the ruling to the act of resembling.

Also, caution must be exercised with regards to following Ahlul Bidah because if you follow them, then indeed you’ve resembled them and are from them. The Prophet, peace and blessings of Allah be upon him, said, “Every innovation (in religion) is a misguidance, and every misguidance leads to the Fire”.

https://www.alathar.net/home/esound/index.php?op=codevi&coid=32008 (paraphrased)

[3] The Strangers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Ibn Rajab, may Allah have mercy upon him, stated:

Then, it became a common thing (or understanding) among many later scholars, both from Ahlul Hadith and others, that the term “Sunnah” refers to that which is free from Shubuhaat and Shahawaat in beliefs, particularly concerning matters of belief in Allah, His angels, His Books, His Messengers, and the Day of Judgment, and also issues related to Qadr and the virtues of the companions of the Prophet, peace and blessings of Allah be upon him. Scholars have written in the knowledge of (this affair) under the title of Sunnah because its danger is great and the one in opposition is at the very edge of destruction.

As for the complete Sunnah, it is the path free from Shubuhaat and Shahawaat, as stated by Al-Hasan, Yunus Ibn Ubaid, Sufyan, Al-Fudayl, and others. Due to this, its adherents are described as strangers during the end of time because of their small number and strangeness (upon the complete Sunnah). Due to this, it has been transmitted in some of the narrations previously mentioned in the explanation of the (word) strangers (that they will be) “A righteous people, small in number among a large number of evil people. Those who disobey them are more numerous than those who obey them”. [a]

This demonstrates their small number, the few that will respond and accept them, and the numerous people who will oppose and disobey them. Due to this, commendation has been transmitted in several hadiths regarding the one who adheres to his religion during the end of time that he’ll be like one grasping hot coals; [b] and that the reward for one among them will be equivalent to that of fifty among those before them, as they will not find helpers in goodness (righteousness). These strangers (adhering to the Sunnah and righteousness) are two types of people: the first rectifies himself amidst the corruption of the people, while the second is the one who rectifies what has been corrupted by the people, and of the two, he is loftier and more virtuous in status. [1]

A Warning Against The Shubuhaat and The Shahawaat

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

Let us increase in obedience to (Allah); let us be mindful of Shubuhaat and Shahawaat because the Fitan (trials, tribulations, temptations) will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The Fitan (trials, temptations) will be presented to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. Sahih Muslim. Number 144]

The first type of heart is pure like a white gemstone and it will not be harmed by any trials long as the heavens and earth endure. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness. “Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter]. [Ibraaheem. Ayah 27]

Allah bestows His favour upon them by granting them firmness, so they are not harmed regardless of the greatness of the trials. Let me give an example: I say, indeed amongst the people in the midst of these trials – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts (of these people) is like the firm mountains. Allah keeps them away from the trials and make them firm, thus they are not harmed. However, there are other people who are like the trees that are moved by the wind to the right and the left until they finally fall. There are others who are like feathers and the Henna leaves- flying along with the trials when a small trial occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described (as follows), “Black and dusty like a worn out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in trials, agrees with them and does not reject them, thus the trial enters him gradually until his heart is worn out and becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, so regardless the amount of water, butter fat and other things one attempts to pour, it will not accept anything. Indeed, we have often experienced the affair of this category of people whose hearts are worn out and regardless of the proofs and evidence from the Qur’an and Sunnah presented to nullify their falsehood, they do not accept that from you. This has to be the case because Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel – a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it – not because it is the truth, but rather only because it agrees with his desires. This (behaviour) is similar to that of the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger] because they know the truth, but wage war against it, accept what agrees with their desires, reject what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn out, thus they reach this state that has been described by Allah’s Messenger. It is as if we are witnessing this affair while Allah’s Messenger describes these people in our presence and we can see their deeds and dishonourable stances. [2]

——————————————————–

[a] Silsilah As-Saheehah. Number 1619]

[b] Anas Ibn Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A time of patience will come to people in which adhering to one’s religion is like grasping a hot coal”. [Sahih Tirmidhee 2260]

Listen to the lecture by Shaikh Abu Khadeejah – may Allah preserve him:

https://www.salafisounds.com/living-in-times-when-holding-on-to-islam-is-like-holding-on-to-hot-coal-by-abu-khadeejah/

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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. [4]

To be continued…InShaAllah

[1]Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 7

[2]An Excerpt from ‘Marhaban Yaa Taalibal Ilm’. pages 206-208

[3]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[4]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[2] An Old Misconception: Those delivering many lessons, teaching, and finishing many books outperform their peers 

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

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

Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said: It is befitting for a novice seeking understanding (in the religion) to ensure that he is well-grounded in what he acquires and should not take too much. He should take bit by bit, taking into account what he can memorise and understand, as indeed Allah, The Most High, says:

وَقَالَ ٱلَّذِينَ كَفَرُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةً۬ وَٲحِدَةً۬‌ۚ ڪَذَٲلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ‌ۖ وَرَتَّلۡنَـٰهُ تَرۡتِيلاً۬ 

And those who disbelieve say: “Why is not the Qur’an revealed to him all at once?” Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages] [25: 32] [1]

Imam Al-Barbahaaree, may Allah have mercy upon him, said, “And know, may Allah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books”.

Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah preserve him, stated: 

He [Al-Barbahaaree] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from in belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said:

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

It is only those who have knowledge among His slaves that fear Allah. [35:28]

Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets say:

وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ

I wish not, in contradiction to you, to do that which I forbid you. [11:88]

Allah says:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]

Allah says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ

ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff. 2-3]

Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [2]

Imam Adh-Dhahabi, may Allah have mercy upon him, said:

The focus of the Muhadditheen at present is on the six (major) collections of hadith- the “Musnad Ahmad Ibn Hanbal” and “Sunan al-Bayhaqi”, precise memorisation of its texts and chains of transmission. However, one cannot (truly) benefit from this unless he fears his Lord and adheres to (the teachings) of the hadith. So, for the knowledge of Hadith and its scholars let one weep if he is to weep because Islam has returned to being strange as it was at its inception. Therefore, every person should save himself from the fire of Hell, and there is no power or strength except through Allah. knowledge is not (merely) an abundance of narrations; rather, it is a light that Allah places in Allah upon the heart, and its prerequisite (for seeking after it) is to adhere to it, fleeing from (vain) desires and innovation in religious matters. May Allah grant us and you success in His obedience. [3]

Al-Hafidh Ibn Rajab, may Allah have mercy upon him, said:

It must be recognised (based on conviction) that not everyone who is verbose in their discourse and speech regarding knowledge is (necessarily) more knowledgeable than those who are not. We have been afflicted with the ignorance of people who believe that some people who are expansive in their speech possess greater knowledge than their predecessors. [4]

Imam Ibn Rajab, may Allah have mercy upon him, said:

Many of those who came (after the early generation) have been captivated (or put to trial) by this, (mistakenly) believing that the one whose speech, debate, and contention is much more in the issues of religion possess greater knowledge than those who do not. This is sheer ignorance. Consider the seniors and scholars of the Sahabah, such as Abu Bakr, Umar, Ali, Muadh, Ibn Mas’ud, and Zayd Ibn Thabit; what was their affair? Their speech is lesser than that of Ibn Abbas despite being more knowledgeable than him. Similarly, the statements of the Tabi’in are more than those of the Sahabah although the Sahabah possess more knowledge. Similarly, the speech of followers of the Tabi’in are more than those of the Tabi’in, while the Tabi’in are more knowledgeable than them. Knowledge is not (measured) through the abundance of narration or speech; rather, it is a light that Allāh places in the heart through which a servant (of Allah) comprehends the truth and distinguishes it from falsehood, and expresses concise statements – through it – that leads to the intended goals. [5] 

Question: Who narrated more hadith – Abu Bakr or Abu Hurairah?

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, responded: Indeed, Abu Hurairah, may Allah be pleased with him, narrated more Hadith than Abu Bakr, may Allah be pleased with him, but that does not mean that Abu Hurairah heard more Hadith than Abu Bakr?! Abu Bakr was a companion of Allah’s Messenger, peace and blessings of Allah be upon him, in the summers, winters, nights, days, (during) journeys, and whilst at home, thus he heard (more) and had more knowledge regarding the circumstances of Allah’s Messenger. However, he did not spend a lot of time sitting and narrating to the people what was heard from the Prophet. [6]

Abu Hurayrah, may Allah be pleased with him, said: Had it not been for two Ayaat in the Book of Allah, The Mighty and Majestic, I would not have narrated anything to you. Allah says:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers [2:159] and the Ayah after it.  Then he said: “(However), the people say, ”Indeed Abu Hurayrah (narrates) a lot.” [7] 

The questioner asked Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, “I have been seeking knowledge for some years, but despite this, neither have I consolidated the knowledge-based information nor am I aware of the benefit (acquired from that). What do you advise me? May Allah reward you”.

Response: Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the person receives Allah’s Pleasure. You all know about the man who went away to repent, so the angel of death came to him (i.e. took his soul); then the angels of mercy and the angels of punishment disputed his affair. The angels of mercy said, “He came along being repentant and remorseful in his heart in the presence of Allah” but the angels of punishment said, “He has done no good at all”. Then another angel came in the form of a human being to decide between them and said, “Measure between the two lands” (i.e. to find out which of them he was closer to). They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took him. This repentant man was forgiven because his steps (towards repentance) were recorded for him; therefore the steps of a student of knowledge towards knowledge are an act of worship similar to the steps of the repentant migrator towards the land of goodness. Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship. Therefore, there has to be a truthful intention (behind it), and then the benefit will (be acquired) bit by bit. The aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself-worshiping Allah, The Mighty and Majestic, with correct acts of worship and that your Aqeedah is sound, become submissive to Allah, safeguarded from doubtful matters that are made to resemble the truth and from seeking fame. Allah (The Most High) says:

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ

إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].

Allah, The Mighty and Exalted, says: [إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً – Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner].

If you never benefited except yourself and your family, then there is great good in this. [8] [End of quotes]

This suffices as an admonition to those short-sighted people in our era who think that an individual adorned with numerous lessons, a plethora of completed books, or an abundance of certificates would possess more knowledge. Indeed, some hasty youth, inexperienced and gullible early and middle-aged people think that such a person stands on equal footing, or is more adept, in the realm of Dawah than the elder Salafi scholars. We beseech Allah to shield us from such impulsive judgments, superficial reasoning, and folly. We ask Allah for insight into these important affairs and protect us from the views and illusions of fools, fame seekers and the hasty ones Amin.

[1] Al-Faqee Wal-Mutafaqqih 2/100

[2] Awnul Baaree Bi-bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689. 

[3] Siyar A’laam An-Nubulaa 13/313

[4] Bayan Fadl Ilm As-Salaf page 40

[5] Bayan Fadl Ilm As-Salah 57-58

[6] Sharh Hilyati Talib Al-Ilm. page 49. 1st Edition. Rabi’ul Awwal 1434AH

[7] Jami Bayan Al-Ilm 1/22

[8] Source: الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ- Question 3. Page 24. May Allah bless our Salafi brother and Ustaadh – Abu Abdir Rahmaan Mehdi Rayyan Al-Maghribi- for sharing the Arabic text of this statement many years ago at Salafi school. May Allah grant him and his family success in all their pursuits.