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Two matters related to “loving for Allah’s Sake” – By Al-Allamah Zayd and Imam Al-Albani

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Brotherhood, Da'wah - Calling To Islam, Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

Anas Bin Malik, may Allah be pleased with him, said, “A man went past the Prophet, peace and blessings of Allah be upon him, whilst there were people with him; then man who was with the Prophet said, ‘Indeed, I love this one [i.e. the one who went past] for the sake of Allah’. The Prophet said, ‘Have you made that known to him?’ He said, ‘No’. The Prophet said, ‘Get up and make that known to him’. He went to him and made that known’, so he said, ‘May the one for whose sake you love me also love you’. Then he returned to the Prophet and informed him regarding what the man said, the Prophet said, ‘You will be with the one you love and will receive what you hope for [i.e. reward]’”.

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

In this this hadith, there is a that the Prophet, peace and blessings of Allah be upon him, used to sit with his companions to speak to them and make known to them what they were in need of.

In this hadith, it is obligated to the believers to love one another and establish what is necessary to establish this love. The love legislated in the Shariah is an act of worship of the heart, and there are deeds that would necessitate its existence, such as being good to the person you love, visiting the sick, following the Janazah, giving sincere advice, enjoining good and forbidding evil, and helping him in that which is good. All these deeds and others are from that which necessitates the presence of that love that is legislated in the Shariah, whose meaning is that a believing man loves another believing brother for the sake of Allah, because he is steadfast upon Allah’s Shariah.

In this hadith, it is legislated to inform someone you love for the sake of Allah about it, saying: “Indeed, I love you for the sake of Allah”, so that a bond is created between you and him, and he knows that he has brothers in Iman who love him and wish good for him just as they love good for themselves.

In this hadith, (there is proof to established the fact that) reward is given based on the deed, because whoever loves another person for the sake of Allah, Allah will also love him. And whoever Allah loves, Allah will honour him due to being pleased with him and enter him into Jannah- a Jannah whose width is that of the heavens and the earth.

In this hadith, there is evidence to show that those who love one another for the sake of Allah- truthful about it and visiting one another- have a lofty status in the sight of Allah, just as it has been established in a sound hadith reported by Imam Muslim from Abu Hurairah who said, “The Messenger of Allah said that Allah said, ‘Indeed Allah will say on the day of Judgement, ‘Where are those who loved one another for my sake; I will provide them with a shade on this day in which there will be no shade except my shade [a] [i.e. Allah will provide them with a shade from His Throne]. [at-Taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah 1/139-140]

Questioner asked Imam Al-Albani: Is it obligated to a person who loves another person to say to him, “I love you for the sake of Allah?”

Imam Al-Albani replied: Yes, but love for the sake of Allah has a high value and those who give [what it necessitates] are very few!! Do you know its value? Is there anyone who knows its value? Whoever knows, then let him give us an answer?

A person in the gathering replied to the Shaikh: The Messenger said: There are seven people whom Allah will shade with His shade [i.e. the shade of Allah’s Throne] …and amongst them are two men who love each other for the sake of Allah – they meet each other and depart on that basis.

The Imam replied: This statement is sound within [its context], but it is not an answer to the question. It is a close definition of ‘love for the sake of Allah’ but not a comprehensive definition. I do not mean the reward in the Aakhirah, [rather] my question is, ‘’What is the valuable thing that must be given by a person who loves another person for the sake of Allaah? The intent behind my question is what is the deed that would show -as a proof- that love for the sake of Allaah [exist] between two people who [claim] love for each other for the sake of Allaah; because it maybe be that two people love each other, but their love is based on [admiration of each other’s characteristics or traits]. Therefore, what is the proof of real love [for the sake of Allaah]?’’

A second person replied to the Shaikh: ‘’To love for a person what you love for yourself.’’ The Imam said, ‘’This is one of the qualities of loving for the sake of Allah.’’

A third person said to the Shaikh: The answer might be found in the hadeeth: There are three things that when found in a person, he will taste the sweetness of Iman ….and one of those things is that one loves a person for nothing else other than for the sake of Allah. The Imam said: This is not the answer, rather this is [one of the] effects of loving for the sake of Allah – the sweetness found in one’s heart.

A fourth person said to the Shaikh: Allah, The Most High,  said:

وَٱلۡعَصۡرِ

 إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ

 إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe [in Islamic Monotheism] and do righteous good deeds and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allaah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allah’s Cause].

The Shaikh replied: Well done! This is the answer. If I really love you for the sake of Allah, I will give you advice and likewise you’ll do the same for me. This act of giving advice is very rare amongst those who claim that they love each other for the sake of Allah. It may be that there is some sincerity in their love, but it is not complete. Therefore, every one of us should safeguard the other, and -in this case- the valuable thing to be given due to loving one another for the sake of Allah is that everyone sincerely advises one another, by enjoining good and forbidding evil – always and forever. [1] And it has been reported that it was from the practice of the Sahabah-amongst themselves- that when parting company from each other after meeting, one of them would recite Surah Asr to the other [2]. [الحاوي من فتاوي الألباني – page 165]

Ref 1: Read more here: http://www.abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/

Ref 2:

English here: When two men among the Sahaabah of the Prophet, peace and blessings of Allah be upon him, met, they would not depart until one of them recited to the other: “By al‑‘Asr (the time). Verily, man is in loss”[Surah al-‘Asr], and thereafter, one would give salaam to the other. Imam Al-Albani said in As-Saheehah Number 2648, page 308: The chain of this narration is authentic.

English text here: Then on page 309, the Imam said: Finally, we take and benefit from this that the Sahabah used hold onto this practice- the recitation of Surah Al-Asr [i.e. when two of them were about to depart from each other after meeting], because we believe that they are far removed from innovating an act of worship into the religion through which a person seeks to get close to Allaah, so they must have adhered to this practice due to what they were acquainted with from the Prophet, peace and blessings of Allah be upon him, – either based on a statement of his, action or tacit approval. [Excerpt: paraphrased]

[a] see Shaikh Rabee’s risaalah tiltled: القول الواضح المبين في المراد بظل الله الذي وعد به المؤمنين العاملين ]

May Allah Include Us Among Those Who Tremble at the Least Thought of Evil Plans Crossing Our Minds

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

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

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ

But the evil plot encompasses only him who makes it. [Fatir 43]

We ask Allah for Ikhlas and Sidq when dealing with everyone, especially when dealing with the people of Taqwah, lest we are afflicted by what our own hands devise.

والله المستعان

The text we are about to quote was shared with me by one of our younger teachers in the Maraakiz, may Allah protect him and all of us. The quote is from “Ighatha Al-Lahfan 2/833” onwards By Imam Ibn Al-Qayyim, may Allah have mercy upon him.

ليس في قصة يوسف عليه السلام شبهة، فضلا عن الحجة لأرباب الحيل.

فإنا إنما تكلمنا في الحيل التي يفعلها العبد، وحكمها في الإباحة والتحريم، لا فيما يكيد الله سبحانه وتعالى لعبده، بل في قصة يوسف عليه  السلام تنبيه على أن من كاد غيره كيدًا مُحَرَّمًا فإن الله سبحانه وتعالى لابد أن يكيده، وأنه لا بد أن يكيد للمظلوم إذا صبر على كيد كائده، وتلطف به، فالمؤمن المتوكل على الله إذا كاده الخلق فإن الله تعالى يكيد له، وينتصر له، بغير حول منه ولا قوة.

Paraphrasing: There is no Shubha (1) in the story of Yusuf, peace be upon him, let alone a (justification) for those who employ trickery, but rather we are speaking about the trickery that a servant (of Allah) does (commits, employs) and its rulings regarding permissibility and prohibition, and not what Allah, Glorified be He, free from all imperfections, the Most High, plans for His servant,  but in fact in the story of Yusuf, peace be upon him, there is a (cautionary) notification that whoever plots against another with a forbidden plot, then indeed, Allah, Glorified be He, free from all imperfections, the Most High, will surely plan against him. And that (certainly) Allah will plan for the oppressed one if he exercises patience in facing the plot of the plotter against him and shows him kindness. (This is) because the believer – who relies on Allah – when plotted against by the people, then indeed, Allah, The Most High, will plan for him and aids (grants him victory, or the upper hand) without any might or power on his part.

(1) Shubhah: Meaning a doubtful matter, something ambiguous; or something made to resemble the truth but it is falsehood in reality. It is usually employed to establish dubious views or as an excuse to enter into something unlawful or blameworthy, or something mixed up to the extent that its truth and falsehood cannot be immediately distinguished. Its different angles can be found in the definitions. [Refer to “Lisan Al-Arab 13/503”. “Al-Hawi 13/467” by Al-Mawardee. “Al-Qawa’id Al-Kubra” by Al-Iz Bin Abdus Salaam 2/109-110]

We ask Allah:

اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

“O Allah! Just as you have made my external form beautiful, make my character beautiful”.

When Light Is Unwelcome: Opposition Against The Obvious Truth Due to Hidden Motives, Ignorance, Envy, Mutual Rivalry, Etc

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

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

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated regarding some of the reasons that makes humankind resist the truth:

Ignorance:

This reason is mostly what overwhelms the majority of people, for indeed the one who is ignorant of something will show enmity to it and its people. If in addition to this reason, (the person) hates the one who commands him to (follow) the truth, harbours enmity and envy, then this (i.e. reason behind being prevented from accepting the truth) becomes more intense. If in addition, it opposes the ones close to his heart, his customs, the one who nurtured him, the ways of his forefathers and the ones he loves and exalts, then this (i.e. the reason behind being prevented from accepting the truth) becomes even more intense. If in addition, he carries a wrong perception that the truth he is being called to (is an obstacle to) his status, honour, desires and goals, the (reason behind being prevented) from accepting the truth becomes very intense. If in addition to this, he fears his companions, his family and his people, (fears for) himself, his wealth and status – just as what happened to Heraclius, the king of the Christians in Sham during the era of Allaah’s Messenger peace and blessings of Allah be upon him, then the reason (behind being prevented from accepting the truth) increases even greater. This is because indeed Heraclius knew the truth and had a desire to accept Islam, but his people did not obey him, thus, he feared for himself and chose disbelief over Islam after guidance was made clear to him.

Envy:

It is one of the greatest causes (behind being prevented from accepting the truth), because indeed it is an ingrained disease in the soul. The envier sees that the one he envies has been given virtue over him or has been given the likes of that which he has not been given, thus, this envy prevents him from complying with (the truth). Iblees was not prevented from prostrating to Adam [i.e. out of respect, when Allah commanded him and the angels to do so], except out of envy, because when he saw that Adam, peace be upon him, was given virtue and raised above him, he chose disbelief over Iman, even though he used to be in the company of the angels.

This disease is what prevented the Yahud from believing in Eesaa the son of Maryam, peace and blessings of Allah be upon both him, even though they knew -without doubt – that he was a Messenger of Allah, who came with clear proofs and guidance, however envy led them to choose disbelief over Iman and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhad, judges, kings and rulers.

 

Fear of losing one’s status and prestige:

Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

Al-Musawwar Bin Makhzamah: O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]?

Abu Jahl: By Allah, indeed Muhammad was a trustworthy young man amongst us and we never experienced lying from him.

Al-Musawwar Bin Makhzamah: O my uncle! So why is it that you do not follow him?

Abu Jahl: “O son of my sister! We competed with Banu Hashim in nobility; they used to feed (the pilgrims) and we used to feed the (pilgrims); they used to provide water for (the pilgrims) and we used to provide water for (the pilgrims); they used to give protection (to the people) and we used to give protection until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

 

Conversation between Abu Jahl and Akhnas Bin Shuraiq

Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr: O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech?

Abu Jahl replied to Akhnas: Woe to you! By Allah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay take the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophet hood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?!

An Excerpt from Hidayah Al-Hayara Fee Ajwibah Al-Yahud Wan-Nasaraa’ pages 17-19

Heedless (or Oblivious) of The Causes of Calamity and Boastful When Granted Relief

Written by Abdullah Jallow on . Posted in Articles, Fitnah, History of Islam, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَلَقَدۡ أَخَذۡنَآ ءَالَ فِرۡعَوۡنَ بِٱلسِّنِينَ

And indeed We punished the people of Fir’aun (Pharaoh) with years of famine.

Meaning: Afflictions and drought for a long time.

وَنَقۡصٍ۬ مِّنَ ٱلثَّمَرَٲتِ لَعَلَّهُمۡ يَذَّڪَّرُونَ

And shortness of fruits (crops, etc.), that they might remember (take heed.

Meaning: They were afflicted so that they become aware that what befell them was a punishment from Allah and so that they may abandon their disbelief. However, neither was this admonition useful for them nor benefitted them, instead they persisted in transgression and corruption.

Then Allah, The Most High, said:

فَإِذَا جَآءَتۡهُمُ ٱلۡحَسَنَةُ قَالُواْ لَنَا هَـٰذِهِۦ‌ۖ

But whenever good came to them, they said: “Ours is this”.

Meaning: When the land became fertile and provision was in abundance, they said, “We deserve this” and they did not thank Allah.

Then Allah, The Most High, said:

وَإِن تُصِبۡہُمۡ سَيِّئَةٌ۬ يَطَّيَّرُواْ بِمُوسَىٰ وَمَن مَّعَهُ

And if evil afflicted them, they ascribed it to evil omens connected with Musa (Moses) and those with him.

Meaning: When the afflictions and drought reappeared, they said, “This came to us due to the presence of Musa and those who follow him”.

Then Allah,  The Most High, said:

أَلَآ إِنَّمَا طَـٰٓٮِٕرُهُمۡ عِندَ ٱللَّهِ وَلَـٰكِنَّ أَڪۡثَرَهُمۡ لَا يَعۡلَمُونَ

Be informed! Verily, their evil omens are with Allah but most of them know not.

Meaning: The afflictions reappeared by the divine will and decree of Allah and not what you think; rather your sins and disbelief is the reason that brought about these afflictions. [1]

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

A thought came to my mind about the calamities, hardships and great afflictions that take place in the world, so I said: Glorified is Allah and free is He from all imperfections! Indeed, Allah is The Most Generous of all those who show generosity, and generosity necessitates forbearance and forgiveness. So how do we look at these punishments? I contemplated and saw that the presence of many people is as if they do not exist. They neither study the evidences about the Oneness of Allah [in His Lordship, Names and Attributes and that He alone has the right to be worshipped], nor do they abide by Allāh’s commands and prohibitions, instead, they carry on in their habits like cattle. And unless the Islamic legislation agrees with what they want, otherwise they cling to selfish interests. And after obtaining the Deenaar (money), they do not care whether it was (earned) through lawful or unlawful (means). They pray when it is easy for them, otherwise they abandon the prayer. Amongst them are those who openly commit great sins, whilst being aware of its prohibition. And it may be that there is a scholar with robust understanding, but his sins are grave indeed. Thus, I came to know that even when the punishments are great, they are lesser (in severity) than their crimes. And when punishments occur to wipe away sins, those (responsible for such sins) say: ‘’Which sin is this for?’’ and they forget what has proceeded (i.e. their sins). An old man becomes so insignificant to the extent that the hearts become sympathetic, while he is unaware of the fact that this is due to not giving importance to the commandments of Allah in his youth. [2]

He, may Allah have mercy upon him, also said:

Indeed, I have witnessed (the situation) of many people – those who are unaware of the (real) meaning of life. Amongst them is one who has no need of seeking after a livelihood due to his abundant wealth, but he sits in the market most of the day staring at the people, and how many offensive (things) and evil deeds go past him! Amongst them is one devoted to playing chess, others pass time by talking about the rulers and others talk about the high and low prices of (goods and services).

Thus, I knew that Allah, The Most High, has not given everyone the blessing to realise the nobility of (one’s) life span and acquaintance with the value of (one’s( period of well-being, except to the one whom it is bestowed and blessed with the zeal to profit from that. [3]

[1] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan’ of Imaam Sadi (rahimahullaah). Surah Al-Araaf 130-131]

[2] An Excerpt from Saydul Khatir. page: 18-19. slightly paraphrased.

[3] An Excerpt from Saydul Khatir. page:241. Slightly paraphrased

 

[20] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Interactions

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

The first group is those whose companionship is akin to nourishment, essential for both morning and evening. One leaves it once their needs are fulfilled, and returns to it when in need. These people are those who know Allah, His commandments, the plots employed by His enemies, the diseases of the hearts, and the remedies to heal them. They are sincere to Allah, His Messenger, and His creation, and their company brings forth comprehensive benefits.

The second group is those whose companionship can be compared to vital medication needed during periods of illness. Thus, you do not need to intermingle with them as long as you are healthy. These are people one cannot do without when it comes to beneficial aspects of life, such as sustaining a livelihood, fulfilling various dealings, engaging in partnerships, seeking consultation, receiving medical aid, and so forth.

The third group is those whose companionship resembles various diseases, each with its level of severity and mildness. Within this group, there is one whose companionship is akin to a chronic illness. This particular person does not bring any benefit to your religious or worldly matters, and in fact, associating with them may result in a loss in either or both aspects of your life. Therefore, if you engage with this person, it would be like a disease that could ultimately lead to your demise. Among them, there is one whose companionship is comparable to a toothache whose pain intensifies, but abates once the toothache disappears.

The fourth group is those whose companionship is utterly destructive, and associating with them is akin to consuming poison. Common indeed is this among the people! May Allah not increase their numbers, and they are the advocates of misguidance and innovation in religious matters. They obstruct others from following the path of the Messenger, peace and blessings of Allah be upon him, and instead call to that which is in opposition to it. They divert people from the path of Allah and strive to distort it, presenting innovation in religious matters as if they were part of the Sunnah, and misrepresenting virtues as vices and vices as virtues. Whenever you establish pure Islamic monotheism among them, they say, “You have degraded the Awliyaa [friends of Allah]”. [Footnote a] And when you adhere strictly to the path of the Messenger, they say, “You have invalidated the adherence to the path of the Imams”. [Footnote b] Furthermore, when you enjoin what Allah and His Messenger have commanded and forbid what they have forbidden, they say, “You are subjecting people to trials”. [Footnote c] [1]

—————————————-

Footnote a:

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him,stated: Allah, Glorified and Exalted be He, said:

وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٌ۬ مِّنۡہُمۡ‌ۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ۬ كَذَّابٌ
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡہُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡ‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ۬ يُرَادُ
مَا سَمِعۡنَا بِہَـٰذَا فِى ٱلۡمِلَّةِ ٱلۡأَخِرَةِ إِنۡ هَـٰذَآ إِلَّا ٱخۡتِلَـٰقٌ
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَا‌ۚ بَلۡ هُمۡ فِى شَكٍّ۬ مِّن ذِكۡرِى‌ۖ بَل لَّمَّا يَذُوقُواْ عَذَابِ

And they wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say, “This (Prophet Muhammad) is a sorcerer, a liar. Has he made the aaliha (gods) (all) into One Ilaah (God – Allah). Verily, this is a curious thing!” And the leaders among them went about (saying), “Go on and remain constant to your aaliha (gods)! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention! Has the Reminder been sent down to him (alone) from among us?” Nay! But they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) Torment! [Surah Sa’d. 4-8]

So, you say to the Raafidah, “Indeed, it is shirk to invoke other than Allah with regards to seeking benefit and protection from harm in a matter which none can (fulfil) besides Allah. It is not permissible to invoke Ali Ibn Abee Taalib [may Allah be pleased with him] or other than him amongst the dead [may Allah have mercy upon them] because Allah [The Mighty and Majestic] said:

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. [Surah Fatir. 13-14]

And Allah said:
وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.’ [Surah Al-Ahqaf. 5-6]

And Allah said:
وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.’ [Surah Al-Muminoon. 117]

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

Allah said:
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يُرِدۡكَ بِخَيۡرٍ۬ فَلَا رَآدَّ لِفَضۡلِهِۦ‌ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.’ [Surah Yunus. 106-107]

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie! [2]

Footnote b:

“Why do the Salafīs say that it’s impermissible to blindly follow the Great Imāms such as Abu Hanīfah, Mālik, Ash-Shāfi’ī and Ahmad Ibn Hanbal, yet they blindly follow the scholars such as Ibn Bāz, Ibn Uthaymīn, Al-Albānī, etc?” Question 4 in the Manhaj.

Cling To The Sunnah And Avoid Taqleed – Tele-link with Abu Khadeejah ‘Abdul-Wāhid

Footnote c:
https://abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/#:~:text=’%20Rather%20you%20should%20enjoin%20the,just%20go%20along%20with%20them.

[1]An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/467-469

[2]An Excerpt from “Ilhaadul Khomeini Fee Ardil Haramayn”. Pages 206-207

[19] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

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

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

The Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked about warning against the groups of illegal partisanship, so he stated:

Response

it is obligatory to clarify the danger of (illegal) partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived.

How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth? So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.” Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth.

Al-Ajwibah Al-Mufeedah page 131

An Introspective Scrutiny of the Conscience – Before Sunrise – Through Some Admonitions of the Virtuous

Written by Abdullah Jallow on . Posted in Articles, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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

When a person does not act on the truth he is in need of- neither affirming nor loving it, he is an oppressor against himself. When he affirms or loves falsehood, and follows his desires, he is an oppressor against himself.

Oppressing oneself occurs due to following conjecture and what the soul desires, and this can occur through following one’s views and desires.

Bidah is the basis of evil and that is to give precedence to one’s intellect over the divin text and choosing one’s desires over the fulfilment of a command; and following guidance is the basis of good, as Allah, The Most High, said:

فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ
وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ

Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. “But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” [Ta Ha. 123-124] [1]

Al-Allamah Abdur-Rahmaan Ibn Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

The human being does not hate truth due to considering it to be falsehood; rather he loves truth through his Fitra and loves falsehood due to his desires and lusts. The shift towards success or loss defends on what he gives preference to. Allah said:

فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
فَإِنَّ ٱلۡجَحِيمَ هِىَ ٱلۡمَأۡوَىٰ
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ
فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ

Then, for him who Tagha (transgressed) and preferred the life of this world (by following his evil desires and lusts), Verily, his abode will be Hellfire; But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts. Verily, Paradise will be his abode. [An-Naazi’aat. 37-41] [2]

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

The servant does not embark upon that which he has been forbidden except through two ways- either due harbouring evil thoughts about his Lord that if he were to obey Allah and preferred Him, Allaah will not grant him that which is better from the lawful things; or he acknowledges that (Allaah will grant him something better than the forbidden thing he wants) and that whoever leaves something for Allah’s sake, Allaah will replace it with something better; but lusts overcomes his patience and desires overcomes his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight. [3]

Illegal Partisanship

A person sees that acknowledging the truth would necessitate an acknowledgment that he was upon falsehood. A person is nurtured upon a religion, creed, school of thought or views acquired from his nurturer and teacher, which he considers to be the truth and followed it for a long time.

Then when it becomes clear to him that (such religion, creed, view or school of thought) is false, it becomes difficult for him to acknowledge, just as when his forefathers, ancestors or the one he follows are upon a (particular) way and then its falsity is clarified for him. This is because he sees that their deficiencies necessitate his own deficiencies and acknowledgement of their misguidance or errors necessitates his own deficiencies.

In this era of ours, you even see a woman who comes across an issue related to the religion – in which there is a difference of opinion between the mother of the believers Aa’isha and others amongst the companions, may Allah be pleased with them, so she defends Aa’isha’s position solely due to the fact that Aaisha is a woman like her. When she presumes and then claims that Aa’isha is correct and those men who oppose her position are mistaken, in this is an affirmation of Aa’isha’s virtue over those men, which then becomes a virtue for women unrestrictedly and she receives some of that. And through this appears – to you – the underlying reasons behind the bigoted partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. [4]

Imam As-Sadi, may Allah have mercy upon him, said:

How many a person knows about love of Allah, its rulings and all the affairs it necessitates, but his heart is deprived of it?! And how many a servant (of Allah) knows and bears witness to the pre-decree of Allah and the excellence of sufficing oneself with Him, but when that which has been decreed takes place in opposition to what he desires, you see him anxious- having no tranquility and certainty, nor repose?! And only the one whose heart has acquired knowledge and awareness of Allah in truth is at ease with the fact that Allaah is sufficient for him, whilst submitting to His judgements regardless what the state of affairs may turn out to be.  And how many a person knows the rulings of trade and its details, but at the time of dealing, buying and selling, he does not deal in a beautiful manner with others?!  So, do not be deceived when you know something that you will be attributed to it. This is why it is obligated on a person to ask Allaah for beneficial knowledge- knowledge that produces [righteous] deeds.  And Allaah knows best. [5]

One day Sufyaan Ath-Thawree, may Allah have mercy upon him, sat and spoke, while Sa’eed Ibn As-Saa’ib at-Taa’ifee, may Allah have mercy upon him, was present in the gathering; so Sa’eed started weeping until Sufyaan felt sorry for him. Then Sufyaan said to him, “O Sa’eed! What makes you weep when you heard me mentioning the good people and their deeds?” He said, “O Sufyaan! What should prevent me from weeping, for when the stations of the good people are mentioned, I am not from them’. So Sufyaan said, ‘You have a right [or it is befitting that] you weep”. [6]

[1] Sharh al-Hadith “Allaahummah Innee Zalamtu Nafsee Katheeran. page 66.

[2] At-Tankeel Bimaa Fee Ta’neeb Al-Kawtharee Minal Baatil. 2/179 with the checking of Imam al Albaanee, may Allah have mercy upon him.

[3] An Excerpt from Al-Fawaa’d. page 78

[4] Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyaa al-Mu’allimee. 11/294

[5] Majmu Al-Fawaa’id Waqtinaas Al-Awaabid. Faa’idah Number 14

[6] Muhaasabah An-Nafs page 76- By Ibn Abee Dunya, may Allah have mercy upon him.

An Incident at Fustat: When Status Meets Truth, Humility as the Scholar’s Test and Shield

Written by Abdullah Jallow on . Posted in Articles, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

———————————

Zihaar: Allah [The Exalted] says:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Surah Al-Mujaadilah. Ayah 2]

Two Timeless Traits That Have Always Defined Ideal Role Models

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

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

Two Timeless Traits That Have Always Defined Ideal Role Models—No Matter the Era and Competition For Global Influence

Allah, The Mighty and Majestic, said:

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ

Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]

Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him: [إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا – Verily, I am going to make you a leader (Prophet) of humankind]. [Al-Baqarah. 124]

It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Therefore, if an individual claims that their chosen leader is an Imam (a virtuous guide), it is important to recognise that no Imam surpasses Prophet Ibrahim (following Prophet Muhammad). Allah has made declarations regarding Prophet Ibrahim:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]

When an individual relies this as evidence to assert that the person they follow is an Imam, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of Imam. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of Imam as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as Imam, assessed against the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)

Prophet Saul, peace be upon him

Allah, The Exalted, stated about the Children of Israel:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]

Imam As-Sadi, may Allah have mercy upon him, said:

He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he has deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner; but if he lacked one of the two, he would not be able to do his job properly. If he was physically strong but lacked deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]

The Goal Behind Leadership

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allah and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allah, and [that] the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant of Allah who calls to the path of Allah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allah, single out Allah in worship and follow the Messenger]. And due to this, [when] Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:

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]

Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can encompass (in their knowledge) except Allah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [3] [end of quote]

In light of this matter, the Messenger, peace and blessings of Allah be upon him, has left us with clear guidance on how to deal with rulers. Just as we are not infallible, rulers too will err. Therefore, as our relationships with one another across various walks of life are determined by divine revelation, so too is our relationship with those in authority guided by divine revelation. Please read further below:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Furthermore, we are bound by a covenant to uphold while coexisting with non-Muslim governments, and we do not follow the path of the khawarij in our interactions with non-Muslims, nor do we act in a treacherous manner. This is neither a passive view nor a compromise, as the radicals attempt to portray, rather, it is rooted in Islamic law because Islam is perfect way of life that establishes justice and well being for all. Read below by Shaikh Abu Iyaad, may Allah preserve him.

https://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

https://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

 

[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1 By Shaikh Abdur Razaaq Al-Badr, may Allah preserve him.

[2] Tafsir As-Sadi

[3] An Excerpt from Ar-Ruh. 487-489

The Silent Admission of Willing Murderers

Written by Abdullah Jallow on . Posted in Articles, Basics, Death, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Silent Admission of Willing (Intentional) Aware, Rational Rule-Breaking Murderers Without Evidence of a Legally Defined Self-Defense Case When the Strong Influence of Taqwah Is Absent to Restrain the Wicked Soul

Imam As-Sadi, may Allah have mercy upon him, stated in his Tafsir of Ayah 32 in Surah An-Nisaa about the one who kills without a justified reason:

فلما تجرأ على قتل النفس التي لم تستحق القتل علم أنه لا فرق عنده بين هذا المقتول وبين غيره، وإنما ذلك بحسب ما تدعوه إليه نفسه الأمارة بالسوء. فتجرؤه على قتله، كأنه قتل الناس جميعا. وكذلك من أحيا نفسا أي: استبقى أحدا، فلم يقتله مع دعاء نفسه له إلى قتله، فمنعه خوف الله تعالى من قتله، فهذا كأنه أحيا الناس جميعا، لأن ما معه من الخوف يمنعه من قتل من لا يستحق القتل

When he had the effrontery to kill a soul that does not deserve to be killed, it is known that (or it implies that) for him (i.e. the murderer) there is no distinction between this one who is killed and other than him (i.e. another person not murdered yet), rather,  that (i.e. his deed of unlawful killing) is due to what his evil soul calls him to. Thus, his dareness to kill him is as if he has killed all humankind.

On the other hand, the one who saves a life, meaning, spares the life of someone and does not kill him, while his soul entices him, but fear of Allah, The Most High, prevents him from killing, this is as if he has saved the lives of all humankind, because the fear (of Allah) with him prevents him from killing the one who does not deserve to be killed.

An Excerpt from “Tafsir As-Sadi”. Paraphrased

 

NB: In all of this, it’s important to remember certain points that are present in the final divine revelation and in the different Tafaaseer of the Qur’an, including Tafsir As-Sadi.

The murderer is dealt with along with the rights of the victim and their family through legal means. Vigilantism is not allowed under any circumstances.

The doors of repentance are still open for the murderer even though the legal consequences are still in place from the beginning to the end through the courts.

All of this is outlined in Shariah law regarding crimes.