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My Imam is older, more well-known or more influential

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

The one who says he is a student of knowledge and that he is able to examine the statements of the scholars, but he says “I hold this view because my Imam is older, more well-known, more influential or he had a larger number of students” We remind him as follows:

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]

Imam Ash-Shawkani- may Allah have mercy upon him- said:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [2]

When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, responded as follows:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [3]

So, what remains after this is to know that the people of knowledge are to be honoured as well as bearing in mind how to behave when they hold differences of opinion in matters of Ijtihad.

Must read article by Shaikh Abu Khadeejah- may Allāh preserve him:
https://abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

[1] Al-I’tisam 3/434

[2] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين : هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[3]Paraphrased:https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [14 of 80]

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

The virtue of knowledge is very great indeed. It is obligated to the scholars to honour this knowledge, act upon it, be sincere to Allah about it, and the students of knowledge likewise. It is obligated to the scholars to give out the knowledge they possess; when they are asked, it is obligated to them to respond. Allah [The Most High] said:

 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, evidences 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. [Al-Baqarah 159]

Also, it is obligated to them to act. Allah said:

 يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

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]

If a scholar urges people towards knowledge, action and sincerity, it is obligated to him to be the first person to hasten towards righteous deeds, sincerity to Allah and to sanctify this knowledge, lest this statement of Allah applies to him: [ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ – Most hateful it is with Allah that you say that which you do not do].

Allah informed us that some of the Prophets said to their people: [وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [Hud. 88]. This was said by Shu’aib, peace be upon him, and every Prophet also said this. It is obligated to a scholar to refrain from desiring the worldly possessions of the people – neither desiring status nor position, neither authority nor to be put in charge of some workplace. [I] He should not desire anything through that knowledge except Allah’s Face.

It is obligated to him to call the people to the path of Allah and spread knowledge in the Ummah. Allah said:

  قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah). [Yusuf. 108]

Allah said: [  ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [An-Nahl.125]

Therefore, it is obligated to the scholar to be a caller to the path of Allah, The Blessed and Exalted. By Allah! Teaching is from the greatest means of calling to the path of Allah. The Messenger, peace and blessings of Allah be upon him, was the leader of the callers to the path of  Allah. The people used to come to him in the masjid and at his house. He was the greatest caller to the path of Allah and the greatest propagator of the religion (ordained) by Allah. It is obligated to us to convey. We are inheritors of the knowledge left behind by the Prophets. We are students of knowledge, and I do not say that we are from the scholars; but we have a share of what we have learnt from the inheritance of the Prophets; therefore, it is obligated to us to convey it. Let us be callers to the path of Allah – conveying from what Allah has revealed and from Allah’s Messenger, peace and blessings of Allah be upon him. Propagating the message necessitates speech and action – calling to the path of Allah with speech and action. This is obligatory, thus let us strictly adhere to it, act upon it and fulfil it, and beware of opposing your statements with your actions. [An Excerpt from Marhaban Yaa Talib Al-Ilm page 132-136]

[I] https://salafidawahmanchester.com/2019/10/sincerity-certificates-of-knowledge-and-the-purpose-behind-knowledge-by-shaikh-uthaymeen-rahimahullaah/

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [13 of 80]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

The people of misguidance – amongst the opponents of Imam Muhammad – and the opponents of the Salafi dawah have fabricated many lies, and one of those lies is that Imam Muhammad, may Allah have mercy upon him, makes Takfir of the Muslims, declares it lawful to fight them, and that he hates the Awliyaa and Saaliheen. They transgress the limits in their fabrications and lies against him- against those who follow his path, against the Salafi Dawah, against the Dawah of Tawhid and the truthful manner in which the sound path is to be followed. They perpetrate these repugnant deeds in order to hinder the people from the true religion ordained by) Allah, which Allah sent His Messenger with and sent down in His Books, especially the message of the seal of the Prophets and Messengers (i.e. Muhammad – peace and blessings of Allah be upon him)]. So, Imam Muhammad, his children and the scholars of the Dawah embarked upon rebutting the falsity of these fabrications with sufficient and appropriate clarifications that they do not make Takfir of the one who falls into Shirk or Kufr until after establishing the proofs against him and clearly clarify and explain the straight for him. Indeed Imam Muhammad did his utmost in giving sincere advice and clarification in many of writings and letters (or treatises) to the one who is far away and the one who is close, especially to the people of Najd and the Hijaz. Indeed, I (i.e. Shaikh Rabee) came across twenty-six letters in which he clarified his Dawah with proofs and evidences, and nullified the Shubuhaat [i.e. affairs that are made to resemble the truth but are falsehood in reality] and the Abaateel [falsities]. And among those letters (or treatises), I present one of them to whom it may reach amongst the Muslims and take from it – in this particular discussion- that which fulfils the objective. [Dahr Iftiraa’aat Ahl Az-Zaygh Wa-Irtiyaab An Da’wati Al-Imaam Muhammad Bin Abdil Wahhaab. Pages 45-46. Paraphrased]

Your feedback would be greatly appreciated in order to improve the content of this article Jazaakumullaahu Khayran.

Respect and Appreciation For The Scholars

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

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

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and  both of them were Taabi’een”. [Taareekh Dimashq 25/367]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [Al-Aadaab Ash-Shar’iyyah 1/416]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf  said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [Siyar A’laam An-Nubula a 9/566]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [Siyar A’laam An-Nubula 11/317]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. (1)

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

We have been commanded to learn, thus, it is obligated to us to learn, act and call to the religion based on the path that Allah has ordained and clarified for us- the path that the Messenger clarified for us and applied, and was applied by his companions after him. They spread Islam in the entire world – in different nations. This knowledge and goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, thus the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. (2)

The Shaikh also stated:

Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, said, “Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour”. O my brothers! Let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. They say, “The scholars run away from the students!” It is obligated to the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allah nor is it obligated to the scholars.

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. (3)

The Shaikh also said:

Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. (I) The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.

Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of so and so”. We say to him: “Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, ‘I do not make Taqlid of him’ has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character. (4)

Sincerely Asking Scholars

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, was asked: The believing brother also says: I present these two questions because I heard from some of the Mashayikh who give religious verdicts to the people considering the fact that I am not an reassured about these two questions: firstly, it is said that if you ask a scholar and he provide you with a ruling, you should adhere to what he says to you and not ask for a verdict from other than him. Is this correct or am I able to ask until my heart is at ease?

Response: This is not correct, rather, it is befitting (or obligatory) that the questioner strives to ask question until his heart is at ease- seeks after -among the people of knowledge (i.e. scholars) -one who is more knowledgeable and fearful of that which will bring about harm in the afterlife until his heart is at ease that the fatwa is correct and in accordance with the Shariah, as the Prophet, peace and blessings of Allāh be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He stated, “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion (in its favor)”. (II) The believer seeks knowledge and seeks to understand the religion, asking the people of knowledge until his heart is at ease that the fatwa aligns with the Shariah, according to his striving and ability.

The moderator said: Regarding a student of knowledge (III) when approached by an individual to give him a verdict, while he knows about him and he has sought a verdict from an individual before him, is he permitted to respond to this inquiry for a verdict?

The Shaikh responded: There is no objection to this; however, it is incumbent upon the mufti to (diligently) seek the evidence from the Shariah and not be lacadaisical (or easy going)- should seek after (evidence from) the Quran and the Sunnah, and give the questioner what he knows from Allāh’s Shariah- the Book of Allāh and the Sunnah of the Prophet, peace and blessings of Allāh be upon him, and he should not be lackadaisical. It is obligated to him to strive and be (diligent) in seeking after (the evidence) to ensure that he issues a fatwa based on insight and knowledge. If a questioner asks him while he knows that he has asked others, there is no objection to this if he asks him. He says: What did such and such say to you? This enables him to either agree or disagree with him. There is no harm in this. The companions of the Prophet used to do this by asking those who asked them: “What did so-and-so say?” The questioner says: “So and so say”, so he says that he is upon the same verdict or he differs with him, and says: “The verdict is this or that. resulting in the presentation of an alternative ruling”.

Moderator: If someone refrains from providing their ruling, does that constitute (blameworthy) concealment of knowledge?

The Shaikh: If the individual is aware that the ruling is false, then it would be considered (blameworthy) concealment of knowledge. However, if it is a matter of Ijtijhaad or investigation, and opinion, then there is no harm (in not answering). (5)

When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, stated: If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. (6)

In the above statement, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, advised against succumbing to personal desires; instead, one should approach inquiries and the pursuit of guidance with sincerity and honesty. A notable issue observed recently is the tendency of some individuals to seek concessions that allow for specific hairstyles, which are not permissible and resemble those of non-believers. (IV)

A’isha, may Allāh be pleased with her, reported that Allah’s Messenger, peace and blessings of Allāh be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allāh be pleased with him and his father, reported that Allāh’s Messenger, peace and blessings of Allāh be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. (7)

Imam ash-Shaatibee, may Allah have mercy upon him, stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such a person) adopting that for himself or passing that judgement for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. (8)

Imam Ash-Shaatibee, may Allah have mercy upon him, also said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shari’ah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. (9)

Imam Ash-Shaatibee, may Allah have mercy upon him, said, “If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. (10)

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. (11)

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. (12)

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Madhab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. (13)

Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an Amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked affairs), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadan (i.e. when travelling etc), and a traveller shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such a situation). Indeed He (Allah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated on the Muslim that he fears Allah and that he establishes that which Allah has obligated on him. (14)

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Footnotes

(I) Al-Allamah Salih Al-Fawzan, may Allah preserve him, said: “As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the common person (aamee) who, if he does not follow the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic, said: Ask the people of knowledge if you do not know. [an-Nahl 16:43]

And Taqlid is not done to just anyone. Rather, it is done to one who is accredited with knowledge and piety and is known to the people for this. Shaykhul-Islaam Ibn Taymiyyah, may Allāh have mercy upon him, said: “When a Muslim is faced with a problematic situation, he should seek a verdict from one whom he believes will give him a verdict based upon what Allaah and His Messenger have legislated; whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim to blindly follow a particular madhhab from the scholars in all that it necessitates and informs. Rather, every person’s saying is taken or left, except that of Allah’s Messenger, peace and blessings of Allāh be upon him. To follow the madhhab of a particular individual because of an inability of knowing what has been legislated, is from that which is permissible; it is not from that which is obligatory upon every individual – if they have the ability to know what has been legislated without this path of blind-following (taqleed). So each individual should fear Allah as much as he is able, and seek knowledge of what Allah and His Messenger have ordered; doing what is commanded and keeping away from that which is forbidden. “

The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1
https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1

(II) https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

(III) The term “student of knowledge” in this context should not be interpreted broadly, as it specifically relates to the roles of issuing or conveying verdicts. It’s evident that while scholars refer to themselves as students of knowledge, their pursuit of learning is at the level of certified scholars. Similarly, these scholars possess a different level of expertise compared to senior students who, although not fully qualified scholars, have the necessary skills to relay scholarly opinions and discern which viewpoints are stronger on particular issues. Furthermore, senior students are at a different level than intermediate students, who in turn differ from beginners, with the general public (ourselves) being below them. For a more in-depth exploration of this subject, you can refer to Al-Muwaafaqaat by Imam Ash-Shatibee, pages 5/224-232. This topic is well-established and has been thoroughly examined by scholars, with plenty of resources available. May Allah benefit us through all the major and junior scholars, and all their upright students Amin.

(IV) https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

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. [Sahih Muslim Number: 2720] (15)

[1] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]

[2] An Excerpt from Marhaban Yaa Taalibal Ilm. page 86

[3] Marhaban Yaa Taalibal Ilm’ pages 123-124

[4]An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62]

[5]Paraphrased:https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87

[6]Paraphrased:https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[7] Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[8] Al-Muwaafaqaat. 5/84]

[9] Al-Muwaafaqaat. 3/123]

[10] Al-Muwaafaqaat 5/221

[11] Siyar A’laam An-Nubula 6/324

[12] At-Tamheed 1/64 by Ibn Abdil Barr

[13] Paraphrased

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[14] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751]

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

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [12 of 80]

Written by Abdullah Jallow on . Posted in Monotheism - Tawheed, 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.

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

Sulaymaan Ibn Dawud Al-Abbaasiy, may Allah have mercy upon him, was a pious scholar. [Imam] Ahmad, may Allah have mercy upon him, used to say about him, “He is fit for the khilaafah.” He (Sulayma) said, “It maybe that I narrate a single hadith with a sincere intention, but when I reach some of its (wording), my intention changes. Therefore, a single hadeeth requires (sincere) intentions.”

This is because Shaytan interferes. You speak about a hadith and transmit it to another person, then Shaytaan interferes and corrupts your intention (through) Riyaa and a desire to be heard, so that it is said, “So and so is a scholar, so and so is a haafidh.” Therefore, every hadith requires a (sincere) intention. You must always (earnestly pay attention to sincere) intention, so that your deed is (done) for the sake of Allah. [An Excerpt from “Marhaban Yaa Taalibal Ilm”. Page 259]

We ask Allah
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا لا أَعْلَمُ

O Allah! I seek refuge in You lest I associate partners with You while I know, and I seek Your forgiveness for what I do not know.” https://salafidawahmanchester.com/2024/10/07/more-hidden-than-the-creeping-of-an-ant/

Subtle, disguised emotions

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Battle With The Soul When Urged Towards Evil

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

A servant of Allah does not embark upon what he has been forbidden except through two ways: Firstly, (either) harbouring evil thoughts about his Lord that if he were to obey Allaah and preferred Him, He (Glorified be He) will not grant him that which is better from the lawful (things), or his acknowledgement (i.e. that Allaah will grant him something better than the forbidden thing he pursues) and that whoever leaves something for Allah’s sake, He (Glorified be He) will replace it with something better; but lusts overcomes his patience and desires his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight”. [Al-Fawaa’id. Page 78]

Al-Allamah Abdur-Rahman Ibn Yahyah Al-Mu’allimee [may Allah have mercy upon him] stated:

The human being does not hate truth as a result of considering it to be falsehood, but he loves truth by way of his Fitra (natural inclination) and loves falsehood due to his desires and lusts. The shift towards success or loss defends on what he gives preference to. Allaah (The Blessed and Exalted) 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 Hell-fire; 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. [Surah An-Naazi’aat. Aayaat 37-41]

And you can say: Allah (The Blessed and Exalted) is on one side and (a person’s evil) desires are on another side (in opposition to what Allaah has commanded and prohibited). Allaah (The Most High) said:

أَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ ۥ هَوَٮٰهُ أَفَأَنتَ تَكُونُ عَلَيۡهِ وَڪِيلاً
أَمۡ تَحۡسَبُ أَنَّ أَڪۡثَرَهُمۡ يَسۡمَعُونَ أَوۡ يَعۡقِلُونَ‌ۚ إِنۡ هُمۡ إِلَّا كَٱلۡأَنۡعَـٰمِ‌ۖ بَلۡ هُمۡ أَضَلُّ سَبِيلاً

Have you (O Muhammad) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakil (a disposer of his affairs or a watcher) over him? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle).” [Surah Al-Furqaan. Aayaat 43-44]

And Allah (The Most High) said:

أَفَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ ۥ هَوَٮٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلۡمٍ۬ وَخَتَمَ عَلَىٰ سَمۡعِهِۦ وَقَلۡبِهِۦ وَجَعَلَ عَلَىٰ بَصَرِهِۦ غِشَـٰوَةً۬ فَمَن يَہۡدِيهِ مِنۢ بَعۡدِ ٱللَّهِ‌ۚ أَفَلَا تَذَكَّرُونَ

Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?” [Soorah Al-Jaathiyah. Ayah 23] [لتَّنْكِيل بِماَ فِي تَأْنِيبِ ٱلْكَوْثَري مِنَ الأباَطِيل – with the checking of Imaam Albaanee (rahimahullaah). 2/179]

Subtle Desire For Position, Fame etc

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

There are many cases where the (desires) of the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allaah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allaah be pleased with him] said, “O Arabs! Indeed, the affair I fear for you the most is Riyaa and Shahwa Al-Khafiyyah”. It was said to Abu Daawud As-Sijistaani, “What is Ash-Shahwa Al-Khafiyyah?” He said, “Love of leadership”. [Majmoo Al-Fataawaa 10 /214-215]

Illegal Partisanship

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allah have mercy upon him] said:

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 affair 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 Allaah be pleased with all of them], so she defends Aa’isha’s position solely due to the fact that she is a woman like her. So, when she presumes and then claims that Aa’Isha is correct and those men who oppose her position are mistaken, then 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 illegal partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. [An Excerpt From Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee. Vol 11. Page 294]

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 have 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 [i.e. which clan is more noble], so 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 destitute] and we used to give protection [to the destitute] 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 [i.e. the battle 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 Allaah, 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?! [Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 18-19]

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

إنّ الإنسانَ قد يَعرفُ أنّ الحقَّ مع غيره،ومع هذا يَجحدُ ذلك؛لحسدهِ إيّاه أو لطلبِ عُلُّوهِ عليه أو لهوى النّفسِ،ويَحملُه ذلك الهَوى على أنْ يعتديَ عليه ويَرُدَّ ما يقولُ بكلِّ طريقٍ،وهو في قلبهِ يَعلمُ أنّ الحقَّ معهُ”
(الإيمان)(ص١٥٢)

“Indeed, a person may know that the truth is with other than him, (but) despite this, he wilfully denies it due to his envy towards (the one with the truth) or due to seeking to be superior over him or due to desire; and this desire makes him trangress against him and rejects what he says in every way, whilst knowing – in his heart – that the truth is with him (i.e. the one he opposes).

A Subtle Affair Related to Inclinations

Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allah preserve him] also stated:

فيجب على كل مسلم أن يفتش نفسه فقد يميل إنسان إلى صاحب الحق لهوى ، فقبل أن يتبين له الحق يتمنى أن يكون فلان هو المنتصر بالحجة أو غيرها فتميل نفسه لأنه فلان ، ولو كان على الحق لا يجوز أن يوجد هذا الميل، فيقول: إذا وجد هذا الميل ولو مع صاحب الحق يكون من حكم الجاهلية ، وهذا أمر لا يخطر بالبال عند كثير من الناس .
فيجب على المسلم أن يراقب الله في القضايا المختلف فيها ، وأن يكون قصده فقط معرفة الحق سواء مع هذا أو مع ذاك .
ومن هنا يقول الشافعي : “إذا دخلت في مناظرة لا أبالي إذا كان الحق مع صاحبي أو معي” فلا يبالي ولا يتمنى أن يكون الحق معه بل يتمنى أن يكون مع صاحبه وأن تكون النصرة له ، هذا هو الخلق العالي وهذا هو الدين المستقيم

It is obligated to every Muslim to examine himself, for indeed a person might incline towards (another) person who is upon truth based on his desires; then even before the truth is clear to him, he wishes that such and such person should be the one aided with the proofs or something else, so, his soul inclines (towards that person) because he (i.e. that person) is such and such (personality). Therefore, even if that person is upon the truth, it is not permissible for this type of inclination to be present. If this type of inclination is present, even with the person upon truth, it is considered to be a trait of pre-Islamic ignorance. This is an affair that does not cross the minds of many people. Therefore, it is obligated on a Muslim – in relation to affairs wherein people differ- that he is attentive to the fact that Allaah knows, sees and hears everything, and his intention (goal or aim) should only be that he (wants) to know the truth whether it is with this or that person. And in relation to this, Imam Ash-Shafi’ee said, “When I enter into a discussion, I am not bothered whether the truth is with me or with the other person”. So, he is not bothered nor does he wish that the truth is with him; rather he wishes that it is either with the other person or with him. This is the lofty moral conduct and the upright religion. [http://www.rabee.net/ar/articles.php?cat=8&id=172. slightly paraphrased ]

A Subtle Affair Regarding Patience

Sa’eed Bin Jubayr [may Allah have mercy upon him] said, “Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allah”, Imam Ibn Al-Qayyim Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”, meaning we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allaah, then he is not one who is patient”. [Iddat As-Saabireen pages 183-184]

We ask Allaah:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دَعْوَةٍ لاَ يُسْتَجَابُ لَهَا

O Allah! I seek refuge in You from helplessles incapacity, from laziness, cowardice, miserliness and sinility, and from punishment of the grave. O Allah! Grant to my soul righteousness and purify it, for You are the Best Purifier of it; You are its Protector and Guardian. O Allah! I seek refuge in You from the knowledge which does not benefit, a heart that does not fear (You), a the soul that does not become contented and a supplication that is not responded to. [Saheeh Muslim2722]

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [11 of 80]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:

Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.

Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of such and such “. We say to him: Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, “I do not make Taqlid of him” has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character.

An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62

The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
The Methodology of the Salaf Concerning Ijtihad and Taqlid
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [10 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Deviated Callers & Individuals, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, 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-Madkhali, may Allah preserve him, said:

Indeed, Allah severely censured the one who does not act. Allah said:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ

And recite [O Muhammad] to them the story of him to whom We gave Our Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. [Al-A’raaf’ 175-176]

This person fell into disbelief due to not acting and honouring the divine revelation. An absence of honouring and applying this knowledge which you have gained and mastered will lead you to Bidah. It may lead you to sinful (behaviour) and may lead you to kufr. This person (mentioned in Surah Al-A’raf 175-176] was a prominent scholar, but he threw away the knowledge that Allah entrusted on him due to not acting upon it. Many people do not act, so he (i.e. such individual) is led towards sinful deeds because he does not act. Allah said:

كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

Most hateful it is with Allah that you say that which you do not do.[As-Saff. 3]

Allah’s Aid is sought, may lead him to fall into Bidah and misguidance, and maybe that the Bidah he falls into is kufriyyah [I], or he may fall into kufr straight away – and Allah’s Aid is sought. [1]

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

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ

 وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

And recite [O Muhammad] to them the story of him to whom We gave Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.], but he threw them away, so Shaitan [Satan] followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So, his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he [still] lolls his tongue out. Such is the description of the people who reject Our Ayat [proofs, evidences, verses, lessons, signs, revelations, etc.]. So, relate the stories, perhaps they may reflect. Allah [Al-A’raf 175-176]

Allah likened him to a dog because he was given knowledge of the Book and taught what was not given to others, but he abandoned it, followed his desires and preferred the Anger of Allah over the Pleasure of Allah, preferred the worldly life over the afterlife and preferred the created beings over the Creator. A dog is considered to be among the meanest animals, the greediest and most eager [for food]. And due to this eagerness, it does not roam about except that its nose is placed on the ground, whilst sniffing greedily and eagerly. When it takes possession of a dead animal enough for a hundred dogs, it would not allow another dog to eat anything from it, except whilst growling and seeking to gain the upper hand due to eagerness, greed and covetousness.

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for the worldly life and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for the worldly things and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone.

Ibn Jurayj, may Allah have mercy upon him, said: A dog is among those animals with the least patience when it is thirsty. It lolls its tongue out the most, whether it is standing, sitting, moving or not moving. Its intense desire [i.e. greed] necessitates that it will always loll its tongue. Likewise, this is the affair of that person likened to the dog because the extreme eagerness and burning desire in his heart necessitates that he will always exert himself [for the worldly goods at the expense of the afterlife. He still exerts himself whether he is admonished or not.

Mujahid, may Allah have mercy upon him, said: This is similar to the one given knowledge of the Book, but he does not act upon it. Ibn Abbas, may Allah be pleased with him and his father, said: If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away.

Al-Hasan, may Allah have mercy upon him, said: It is the Munafiq. He does not remain firm upon the truth whether he is called or left alone, whether he is admonished or not admonished, just like the dog that lolls its tongue out whether driven away or left alone.

So Allah, The Most High, gave an example of the one who abandoned His Aayaat [proofs, evidences, verses, lessons, signs, revelations, etc], saying: He is misguided, whether he is admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah [i.e. Al-A’raf 176] is similar to the saying of Allah, The Most High]: [وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَتَّبِعُوڪُمۡ‌ۚ سَوَآءٌ عَلَيۡكُمۡ أَدَعَوۡتُمُوهُمۡ أَمۡ أَنتُمۡ صَـٰمِتُونَ  – And if you call them to guidance, they follow you not. It is the same for you whether you call them, or you keep silent] [7:193]

Contemplate on the [statements] of wisdom and [significant] meanings found in this parable!

*Allah [The Most High] said: [ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا- To whom We gave Our Aayaat]; Allah informed us that He was the One Who gave this person knowledge of His Aayaat, for indeed it is a blessing and Allah is the One Who conferred it upon him. Allah attributed the source of this blessing to Himself. Then Allah said: [فَٱنسَلَخَ مِنۡهَا- But he threw them away]-Meaning: He left it in a manner similar to the manner in which a snake leaves its skin. And Allah did not say, ”We threw him away from it” because this person was the one who left it due to following his desires. Then Allaah said: [فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ- So shaytaan (satan) followed him up]- Meaning: shaytaan approached and pursued him, just as Allah stated about Pharaoh’s people: [فَأَتۡبَعُوهُم مُّشۡرِقِينَ- So they pursued them (i.e. Fir’awn and his hosts pursued Bani Israa’eel) at sunrise] [26: 60)].

*He [i.e. this person to whom Allah gave knowledge of the Book] used to be protected and guarded against shaytan through the Aayaat of Allah, but when he turned away from them, shaytan overwhelmed him just as a lion overwhelms its prey; [فَكَانَ مِنَ ٱلۡغَاوِينَ- And he became of those who went astray]-Meaning: Those who act in opposition to the knowledge they possess and those who know the truth but act in opposition to it, just like the evil scholars.

*Then Allah said: [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]; Allah informed us that being elevated in His presence is not merely acquired through knowledge, for indeed this person was from the scholars; rather elevation is acquired through adherence to the truth, giving precedence to it and aiming to please Allah. Indeed, this person was among the most knowledgeable during his era, but he was neither elevated through his knowledge nor did he benefit from it. We seek Allaah’s protection from knowledge that does not benefit. Therefore, Allaah informs us that He is the One Who will raise a servant-if He wills-with the knowledge He bestows on them, otherwise the servant will be degraded. The Rabb [i.e. Allaah- The Creator, The All- Provider and in Whose Hand is the Dominion of everything] is the One alone Who degrades and raises [His servants], and indeed He degraded this person and did not raise him. [وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا- And had We willed, We would surely have elevated him therewith]- Meaning: Had we willed, We would have given him preference [over others], ennobled him, and raised his status and rank by way of the Aayaat we gave him. Ibn Abbas said: Had Allah willed, He would have raised this person through the knowledge he (i.e. this person) possessed.

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]; Muqatil said: ‘’He became pleased with the Dunya. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]; Al-Kalbee said: He pursued the lowly affairs and abandoned the lofty affairs. Abu Rawqa said: He chose the worldly life over the afterlife. Ataa said: He wanted the worldly things and obeyed his shaytaan.  Ibn Zayd said: He followed his desires by joining those who fought Prophet Musa [peace be upon him] and his people.

*This is a description of an evil scholar who acts in opposition to the knowledge he possesses.

*He went astray after having knowledge. He intentionally chose disbelief over Imaan and not out of ignorance.

*He left Iman in a manner that did not allow him to ever return to it again, for indeed he threw away the Aayaat of Allah completely just as a snake exits its skin. Had he been left with anything [of Iman], he would not have been [considered] as one who exited from it completely.

*Shaytaan overwhelmed him and caught him as his prey.

*He [غوى-strayed] after being upon a state of [الرشد-the right course- well guided in affairs of the religion]. The word [الغي] means to be misguided in knowledge and intention, and it is more specified to corruption in knowledge and action, just as the word [الضلال] is more specified to corruption in knowledge and creed. When one of the two words is mentioned on its own, it includes the meaning of the other; but if mentioned together, then each of them takes its more specific meaning as mentioned above.

*Allah did not wish to raise him by way of knowledge and that was the cause of his destruction. And because he was not raised by way of knowledge [i.e. due to his own fault], it became a source of anxiety for him. It would have been better for him not to be a scholar and would have lessened the punishment he will receive.

*Allah informed us of this person’s wicked goal, for he gave preference to the most despicable [path] over the noblest [path].

*His choice [i.e. preferring evil] was not due to thoughts that crossed his mind and ideas he was unconscious of; rather it was due to [إخلاد إلى الأرض   clinging to the earth- following his desires constantly]. Az-Zujaj said: The root of the words [خلد and أخلد] is [خلود], and it means to be constant in something and to remain upon something.

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed it. [2]

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Footnote I: Bidah Al-Mukaffirah and Bidah al-Mufassiqah

Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…. [abridged and paraphrased. visist: www.rabee.net/ar/questions.php?cat=26&id=484 ]

On the other hand, who are those qualified to make Takfeer? By Al-Allamah Salih Al-Fawzan – may Allah preserve him.

Question: O Respected Shaykh, who is the murtadd (apostate)? We hope for you to define it in a clear manner, for sometimes the judgement of apostasy can be made upon a person while there is some doubt that he had.

Response: The judgement of apostasy and expelling someone from the religion is only appropriate for the people of knowledge who are firmly grounded in knowledge, and they are the judges in the various Sharee’ah law courts, and those who are able of giving legal verdicts. And this is just like the other matters, and it is not the right of every person, or from the right of those who are learning, or those who ascribe themselves to knowledge, but who have deficiency in understanding. It is not appropriate for them to make judgements of apostasy (upon others). Since, mischief will arise from this, and sometimes a Muslim might be judged as an apostate but he is not actually so. And the takfir of a Muslim who has not committed one of the nullifications of Islaam contains great danger. Whoever says to his brother O Kaafir or O Faasiq, and he is not like that, then the words will fall back upon the one who said them. Hence, the ones who actually judge with apostasy are the legislative judges and those who are able and fit for giving legal verdicts. And as for those who enforce the judgements they are the leaders of the Muslims (wullaat al-amr). As for whatever is other than this, then it is mere confusion.

Question: Some of the students of knowledge are a bit lax towards applying the word of apostasy (riddah) to a Muslim, and this person might sometimes be asked by the Muslims to carry out the hadd punishment for apostasy when the Sultaan does not carry it out upon the one they consider deserves it, the one who has been judged with apostasy.

Shaykh Salih al-Fawzaan: Meting out the punishments is only appropriate for the leader of the Muslims and it is not for every person to establish the punishment, since confusion, and corruption necessarily follows from this, and also the cutting off of the society, tribulations and provocations occur. Establishing the punishments is appropriate (i.e. befits only) to the Muslim leader. The Prophet (sallallaahu alaihi wasallam) said, Pardon each other for the punishments that are between you, but when the execution of the punishment reaches the [authority of the] Sultaan, then Allaah curses both the one who seeks intercession and the one who grants the intercession [i.e. to revoke the punishment].

And from the responsibilities of the Sultaan in Islaam, and from those matters that befit him is the establishment of the punishments after they have been established legislatively, via the Sharee’ah law courts, upon the one who fell into the crime for which the legislator has designated a specific punishment, such as for stealing. So what has been said is that establishing the punishments (i.e. meting them out) is from the rights of the Sultaan, and when the Muslims do not have a Sultaan amongst them, then they should just suffice with commanding the good and forbidding the evil, and calling to Allaah, the Might and Majestic, with wisdom, good admonition and arguing with that which is best. And it is not permissible for individuals (in the society) to establish the hudood, since that, as we have mentioned, will bring about chaos, and also provocations, and tribulations will arise, and this contains greater corruption than it contains rectification. And from amongst the Sharee’ah principles that are submitted to is, Repelling the harmful things takes precedence over bringing about the beneficial things.
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

[1] Marhaban Yaa Taalibal Ilm’ page 225]

[2] An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Iman Ibn Al-Qayyim 1/426-431

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [9 of 80]

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

It has been reported in an authentic hadith -[in Al Bukhari and Muslim]- that “A man will be brought on the Day of Resurrection and thrown into the Fire, then his intestines will spill forth in the Fire and he will go around it as a donkey goes around a millstone. The people of Hell will gather around him and will say: ‘O So and so! What is the matter with you; did you not use to enjoin good and forbid evil?’ He will say: ‘Yes, I used to enjoin good, but did not do it; and I used to forbid evil and did it’”. [Al-Bukhari 3267 & Muslim 2989]

Indeed, there may be someone who is worse than this man, for he (i.e. the one worse than this man mentioned in this Hadith) enjoins evil and forbids good, so what will be his state?! Therefore, seeking knowledge should be for the sake of Allah and also to act, otherwise knowledge will be a cause of evil  and thus one remains in two situations- either in a situation where one is afflicted with the disease of ignorance or in a state where one is not benefited by knowledge, rather it becomes harmful knowledge. The knowledge Muhammad, peace and blessings of Allāh be upon him, brought is beneficial in and of itself, but if a person does not act, it will be a cause of evil and harm for him and he might harm others. Allah [The Exalted] said:

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And say [O Muhammad] “Do deeds! Allah will see your deeds, and [so will] His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do. [at-Taubah. 105]

Act based on knowledge and know Allah by His Perfect Names and Attributes -from Allah’s Book and the Sunnah of His Messenger. Worship Allah based on that which the Messenger conveyed and based on the texts of the Qur’an. Neither worship Allah based on ignorance nor desires, rather worship Allah based on knowledge. That which is sought after from seeking knowledge is to act upon it, and acting cannot be (fulfilled) except after acquiring knowledge, just as Allah [The Blessed and Exalted] said:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ

So know [O Muhammad] that Laa ilaaha ill-Allah [none has the right to be worshipped but Allah], and ask forgiveness for your sin, and also for [the sin of] believing men and believing women. [Muhammad. 19]

Imam Al-Bukhari wrote a chapter based on this verse , saying: Chapter: “Knowledge precedes speech and action”, because it is obligated on us to act based on knowledge and we are only to worship Allah based on knowledge. We do not worship Allah based on ignorance or desires.

Marhaban Yaa Talib Al Ilm. Pages 270-271

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [8 of 80]

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Uncategorized, 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:

Knowledge has great status in the sight of Allah. Those who are truthful in the path of seeking knowledge – those who are sincere and act upon what they know – will earn a great reward through which Allah will raise their status, and they are those who possess the fear of Allah “founded upon sound knowledge regarding Allah’s Greatness, Dominion and Perfect Sovereignty over everything”, just as Allah says: [إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ – It is only those who have knowledge among His slaves that fear Allaah]. [Fatir. 28]

The scholar who fears Allah – the one who is “constantly conscious of the fact that Allah sees, hears and knows everything about him” – will act upon what he knows, seek after Allah’s pleasure and keep away from what angers Allah. He knows what pleases Allāh, The Mighty and Majestic, and what angers Allah. Indeed, Allah and His Messenger praised knowledge and the scholars, and the Messenger, peace and blessings of Allāh be upon him, informed us that the scholars are the inheritors of the Prophets; however, not every scholar is an inheritor of the prophets; rather one has to be sincere in the path of knowledge, implement knowledge, act upon it and spread it amongst the people. So, he rectifies himself through this knowledge and rectifies others. If he does not act, knowledge will be a tool of corruption and destruction, and Allah’s refuge is sought. Because of this, Allah dispraises the one who does not act upon the knowledge he has acquired and promises him the severest punishment. Allah says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ‌ۗ وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ وَلَا يُنفِقُونَہَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٍ۬

O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allah (i.e. Allah’s Religion of Islamic Monotheism). And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been paid], and spend it not in the Way of Allah, -announce unto them a painful torment. [at-Tawbah. 34]

Allāh, The Exalted, 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. 3]

One of the most hateful (deeds) is that one speaks and gives admonition based on knowledge, but he does not act. Allah says:

أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُہُمۡ لِذِڪۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ وَلَا يَكُونُواْ كَٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلُ فَطَالَ عَلَيۡہِمُ ٱلۡأَمَدُ فَقَسَتۡ قُلُوبُہُمۡ‌ۖ وَكَثِيرٌ۬ مِّنۡہُمۡ فَـٰسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid. 16]

It is obligated to the Islamic Ummah to avoid the path of these misguided ones amongst the people of the scripture – those who acquired knowledge but did not act, so their hearts became corrupt and the majority of them became rebellious- disobedient. This is because not acting on knowledge leads to hardness of the heart and when this hardness afflicts the heart, it destroys it. Thus, neither does the heart accept truth nor act upon knowledge. It leads to concealment of knowledge, acting contrary to knowledge, leads (a person to) follow desires and rejects truth that is as clear as the sun. This is found in this Ummah, just as the Prophet, peace and blessings of Allāh be upon him, said: “The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so (I), and they will vow, but will never fulfil their vows, and fatness will appear among them”. (II)

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Ta’ifatul Mansurah (III) – those whom Allah’s Messenger, and blessings of Allāh be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought. [Marhaban Yaa Talib Al-Ilm pages 268-270]

Footnotes:

[I] Regarding the statement, “They will bear witness without being asked to do so”. This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it. [Sharh Sahih Muslim 12/17)]. However, there is another Hadith in which the Prophet stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is for example: someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260]

[II] Regarding the statement, “And fatness will appear among them.’’ – Meaning: These people give importance to the means of fattening themselves – food, drink and over-indulgence. Their only concern is their bodies and fattening themselves. As for being fat without choice, one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white. [Majmoo Al-Fatawaa 10/1056 -By Imam Muhammad Ibn Salih Shaikh Uthaymeen, may Allāh have mercy upon him.

[III] Read below about the aided group: https://abukhadeejah.com/there-shall-not-cease-group-in-ummah-aided-not-harmed-by-those-forsake-them-ibn-majah-sunnah/