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Some Profound Advantages for the Soul That May Go Unnoticed When Deprived of Certain Worldly Desires

Written by Abdullah Jallow on . Posted in Contemporary Issues, 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.

Ubaidullaah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger, peace and blessings of Allah be upon him, said: “Whoever among you wakes up (in the morning) safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world’’.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali, may Allaah have mercy upon him, said:

This hadith shows that those blessed with safety in the lands, physical health, houses to live in and daily nourishment have indeed been blessed with a complete (worldly) blessing. Therefore, it is obligatory to thank Allah constantly.

This hadith shows that what suffice a person’s needs are a bounty and a blessing for which he must thank Allah [The Mighty and Majestic]. A person may strive to gather a lot of wealth; however he was created to worship of Allah [The Mighty and Majestic] in the manner [commanded, legislated] by Allah and His Messenger [i.e. based on what is legislated and commanded in the Qur’aan and authentic Sunnah]. If a person does this, he will achieve and attain success; but if not, he will fail and incur loss. Therefore, is there one who will receive admonition?!

This hadith shows that to be blessed with safety in one’s religion, honour, wealth and blood is (something) valuable. These are among those affairs whose establishment- in a society- will bring about a good life and security. But if security is not present, chaos will unravel in the society – the powerful people will overpower the weak and the oppressor will overpower the oppressed, and thus there will be an evil state of affairs and maybe evil consequences. Any society or land that has been bestowed a ruler among the Muslims and granted security in a region under his ruler-ship, it is obligatory to obey him [i.e. obey the ruler of the land in what is good and not to rebel against him, even if he has shortcomings] and he should be aided by the other lands as much as one is able.

And what is seen as a fact in relation to this (hadith) is that whoever is blessed with enough food and drink, a dwelling place, means of transportation, security in his place of residence and good physical health, it is as if he has been given the entire world. Therefore, he should be thankful to Allah [The Mighty and Majestic] for that until he meets Allah. [1]

Abu Hurairah, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”. [Sahih Muslim. 2963]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

A person should neither be covetous of this worldly life nor anxious due to what afflicts him, rather he should exercise patience and have hope, whether he is poor, sick or other than that. The worldly life is a place of trial and test, thus one should not become anxious due to calamities and trials. What makes this matter easier for a person is the guidance given by the Prophet, peace and blessings of Allah be upon him, in this hadith: “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”.

A poor person should look at the one who is poorer and should not look at a wealthier (person) because if Allah willed He would have placed you in the same situation as that poor person who has nothing. You have something – your daily nourishment; but that one poorer than you has nothing – not even his daily nourishment. You are in a better situation, so praise Allah for this and do not look at the wealthier people because that will lead you to harbour anger against Allah and being displeased with His divine Will, and then saying, “Why can I not be like such and such person; why am not like the wealthy people?” This is the meaning of looking down on the blessing you have. But if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praise Allah for granting him good health. The one who is sick should look at the one who is sicker than him and then praise Allah for being less sick than the person who is sicker than him. This (hadith embodies) a great principle, therefore, “look to the one below you” in wealth, health and in other affairs. [Footnote a]

However, this should not be the case regarding acts of worship. In matters related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, rather you should look at the righteous and God fearing people so that you can join them in performing good deeds and be similar to them.

Therefore, with regards to the religion, you should not look at the one below you, rather you should look at the one above you in the religion, for why do not want to be like him; why do you not want to be like the righteous people; why do not want to emulate the God fearing scholars? [Footnote b]

If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; rather you should seek to increase in knowledge as long as you are alive. [2]
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Footnote a:

The Prophet, peace and blessings of Allah be upon him, said: The worldly life is for four types of people. A servant of Allah whom Allah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allah’s Rights regarding it. This (type of person) is on the most virtuous position. A servant of Allah whom Allah has given knowledge but not wealth. He is truthful in his intention and says: If I had wealth, I would have done the deed of such and such (person).’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge). A servant of Allah whom Allaah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allah nor does he keep the ties of kinship, nor does he acknowledge Allah’s rights. This (type of person) is at the evilest position. A servant of Allah whom Allah has neither given wealth nor knowledge and he says:If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth). [Reported by Tirmidhee 2325. Ahmad 18031. Al-Baghawiy 4097]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, stated: The first is a wealthy person who is thankful (to Allah), thus Allah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allah has bestowed on him. Thus Allah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. Due to this, we know that by way of truthful intentions Allah raises the person and an evil intention debases a person until he finds himself in the most evil position. [An Excerpt from: البيان المرصع شرح القواعد الأربع- pages 8-9]

Footnote b:

Ibn Abee Shaybah, may Allah have mercy upon him, reported in Al-Musannaf and Abu Nu-aym, may Allah have mercy upon him, in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani, may Allah have mercy upon him, who said: “The scholars are three types: A man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him”. Shaikh Abdullaah Al-Bukhari, may Allah preserve him, stated, “The intent behind this speech: Indeed the first knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allah for steadfastness and well-being”. [المقالات الشرعية– pages: 23-24]

Al-Allamah Siddiq Hasan Khan, may Allah have mercy upon him, said:

The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose intent or (goal) behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, so they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. [An Excerpt from “Abjad Al-Uloom” 1/77-78]

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said: “Among the people are those who have vast knowledge but (afflicted with vain) desires, and Allah’s refuge is sought (against this)! He issues religious verdicts based on what pleases the people, and not based on what pleases Allah. This one is called the scholar of the Ummah (or the people). The scholars are three types: the scholar of the religion, the scholar of the state (government), and the scholar of the Ummah. The scholar of the religion is the one who propagates the religion of Islam, issues religious verdicts based on the religion of Islam, knowledge, and what the Shariah establishes, and does not care whether it agrees with the desires of the people or not. The scholar of the state (or government) is the one who looks at what the state (or government) wants and issues a religious verdict based on what the state wants, even if that involves distorting Allah’s Book and the Sunnah of His Messenger. As for the scholar of the Ummah (or the people), he is the one who looks at what pleases the people. If he sees that the people are on something, he issues a religious verdict based on what pleases them, then he attempts to distort the texts of the Qur’an and Sunnah to make it agree with the desires of the people. We ask Allah to make us and you from the scholars of the religion who act upon it”. [An Excerpt from “Sharh Riyaadus Saaliheen” 4/307-308]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said: When it is case that the true followers of the Prophets [peace and blessings of Allah be upon them] are people of knowledge and justice, therefore the speech of the people of Islam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet [peace and blessings of Allah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imaam Abu Dawud 3573]

When it is the case that the person who adjudicates amongst the people in disputes over wealth, blood (such as murder cases, acts of physical violence, etc.), and honour is (threatened) with entry into hell if he is not a just scholar, then what about the one who makes judgements – without knowledge and justice – on creeds, religions, fundamentals of belief, divine knowledge, and general fundamental principles relating to many subject matters, as is the case with Ahlul Bidah Wal Ahwaa [the proponents of religious innovations and followers of vain desires] who follow ambiguous doubtful matters, abandon those explicitly clear texts that the Prophets have transmitted, cling to affairs that share an ambiguous similarity through mere analogy and opinions, and then present affairs whose differences cannot be reconciled or equated, just as is the case with the unbelievers and all the proponents of religious innovation and followers of desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated [or concocted] religion- innovated after the departure of the Messiah [peace and blessings of Allah be upon him] and altered the religion of the Messiah through it; so they deviated from the Messiah’s [peace and blessings of Allah be upon him] path and remained upon that which they innovated. [Al-Jawaabus Saheeh 1/26-30]

Amr Bin Al-Aas [may Allah be pleased with him] narrated that he heard Allah’s Messenger [peace and blessings of Allah be upon him]saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

A Few Points From This Hadeeth:

[I] A Mujtahid is not deprived of reward. 

[II] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh Al-Islaam Ibn Taymiyyah stated that the one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. 

[III] The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct, but if he is mistaken, he receives one reward. 

[IV] A Mujtahid can be correct or mistaken. [Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33]

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] said: We do not say that there are people of Ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, “This is Ijtihaad”. When Hikmatiyaar and the misguided parties (in Afghanistan) murdered Shaikh Jameel Ur-Rahmaan, they said, “This is Ijtihaad”. They (ahlul bidah) do not fall into an affair of misguidance or a calamity except that they say, “This is Ijtihaad”. This is (tantamount) to diluting Islam, falsehood, misguidance, bidah and confounding truth with falsehood when the mistakes of the (qualified scholars of Ijtihaad)- for which they are rewarded- are placed at the same level with Bidah about which the Messenger declared to be destined for the hell fire. [An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

Imam Ash-Shawkaanee [may Allah have mercy upon him] said:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others. The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritising worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95]

[1]An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 1. page 335

[2] An Excerpt from ‘Tasheelul il’haami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ Hadeeth Number 1438’ Vol 6′ pages 168-169. Publisher: Daar Al-Imaam Ahmad’ 1st Edition 1430AH – Year 2009]

Knowledge in stages – By Imam Muhammad Ibn Salih Al-Uthaymin

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, 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 Allaah, The Most Merciful, The Bestower of Mercy.

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyati Taalibil Ilm page 77 onwards, under the section kayfiyyah at-Talab wat-Talaqqee that a person should learn the fundamentals and establish his knowledge on sound fundamentals- the Qur’an and the Sunnah etc. One should not approach knowledge, whilst intending to acquire everything at once because that is not possible; rather one should acquire knowledge little by little. Likewise, one should not rely solely on books and his personal efforts, rather one should have a reliable Shaikh- one who is reliable in his understanding and is trustworthy because the Shaikh who teaches you has already studied, taught, revised and understood. Then the Imam stated that students have different abilities and some may be able to study more advanced books -under a Shaikh- than others. Likewise, the path followed pursuit of knowledge under the scholars vary depending where a person is residing and the method adopted by the scholars of that country.

[1] Aqeedah:

Thalaathatul Usool

Qawaa’idul Arba’ah

Kash Ash-Shubuhaat

Kitaab at-Tawheed

Tawheed Al-Asmaa Was-Sifaat: 

Aqeedah Al-Waasitiyyah

Al-Hamawiyyah

At-Tadmuriyyah

[2] Arabic Grammar: 

Al-Aajurroomiyyah

Mulhatul I’raab’ by Al-Haraaree

Qatr An-Nadaa’ by Ibn Hishaam and then Alfiya’ by Ibn Maalik with the explanation of Ibn Aqeel.

[3] Hadith: 

Arba’een of Imaam An-Nawawi.

Umdatul Ahkaam and then Buloogh Al-Maraam.

The Imam said he prefers that one limits himself to Buloogh al Maraam because Umdatul Ahkaam enters Buloogh al Maraam-the majority of the ahadith in Umdatul Ahkaam can be found in Buloogh Al-Maraam. If one is not able to memorise Buloogh al-Maraam, he has Umdatul Ahkaam because it is short and most of its ahaadeeth are found in Bukhaari and Muslim, so one is not burdened with checking their authenticity. Then one moves to Al-Muntaqaa’ by Ibn Taymiyyah, which is much bigger than Buloogh al-Maraam but weaker in its grading of the ahadith found in it. Then one moves to the Ummahaat As-Sitta [Al-Bukhaari, Muslim, Abu Daawud, At-Tirmidhee, An-Nasaa’ee and Ibn Maajah].

[4] Mustalah: 

Nukhbatul Fikr and then Al-Fiyyah’ by Al-Iraaqee

[5] Fiqh: 

Aadaabul Mashee ilas Salaah’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah], then Zaad Al-Mustaqni or Umdatul Fiqh, then Al-Muqni to study the difference of opinions in the madhaahib and further higher studies of this subject matter in Al-Mughnee. Order: Al-Umdah, then Al-Muqnee, then Al-Kaafee and then Al-Mughnee.

[6] Usool Al-Fiqh:

Al-Waraqaat and then Rawdah An-Naadhir. But Shaikh Uthaymeen [rahmahullaah] said that there are other good and concise books on Usool al-Fiqh that can suffice a person.

[7] Tafseer:

Ibn Katheer

[8] Usool At-Tafseer: 

Al-Muqaddimah’ by Shaikhul Islaam Ibn Taymiyyah

[9] Seerah: 

Mukhtasar Seerah An-Nabiy’ by Shaikhul Islaam Muhammad Ibn Abdil Wahhaab [rahimahullaah]. The source of this work is based on Ibn Hishaam’s work and Ibn Qayyim’s Zaadul Ma’aad. Zaadul Ma’aad -in particular- contains Fiqh in relation to the Seerah, in Tawheed and the deeds [acts of worship, dealings, manners, etiquetes etc] of the Prophet (sallal-laahu-alayhi-wasallam)].

For further benefits, see Sharh Hilyati Taalibil Ilm

Two Texts of The Shariah That Gives a General Summary of the Qur’an and Sunnah

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Worship - 'Ibaadah'.

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

Ummul Qur’an

Imam Abu Dawud, may Allah have mercy upon him stated: Chapter – Fatihatul Kitab [The Opening Chapter of the Book (i.e. Surah Al-Fatihah)]: Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Alhamdulil laahi Rabbil Aalameen – All praise and thanks belongs to Allah” is the Ummul Qur’an, Ummul Kitaab and the Sab’a Al-Mathaanee)”. [Sahih Abu Dawud. Number 1457]

Surah Al-Faatihah is called Ummul Qur’an because it gathers the meanings of what is found in the Qur’an, such as praising Allah, worship based on commands and prohibitions, promise of reward and punishment in the hereafter, a mention of Allah’s Attributes and Actions, a mention of the beginning of creation and the Hereafter. [1]

Even though this Surah is short, it comprises that which other Suras of the Qur’an do not have. It includes the three categories of Tawheed: Tawheed Ar-Ruboobiyah [The Oneness of Allah’s Lordship – The Creator, The Provider and the one who controls and sustains everything], and this is established in the statement: “The Lord of the ‘Alamin (mankind, jinns and all that exists”.

Tawheed Al-Ilaahiyyah [The Oneness of Allah’s Divinity – to single out Allah in worship] and this is established by the noun Allah (2), as Ibn Abbas, may Allah be pleased with him and his father, stated that the noun Allah means “the Possessor of Great and Perfect descriptions that makes Him the only One worthy of being a deity and none else shares these descriptions with Him in anyway; and these Attributes makes Him the only one whom the servants must worship; (3), as well as the statement “You (Alone) we worship” establishes Tawheed Al-Ilaahiyyah.

Tawheed Al-Asmaa Was-Sifaat [The Oneness of Allah in His Names and Attributes], and that is to affirm the Perfect Attributes that Allah has affirmed for Himself and also that which the Messenger affirmed for Allah- neither negating their apparent meaning nor likening any or some of them to the attributes of the creation. This is established by the statement: “All the praises and thanks be to Allāh”, and the meaning of Hamd is to praise Allah due to that which He possesses of perfect Attributes, actions that necessitate benevolence and justice. Therefore, to Him belongs all perfect praise in every way.

The Surah affirms Prophethood based on the statement: “Guide us to the Straight Way” because this would not be possible without the advent of Messengers. It affirms the recompense for one’s deeds and this is found in Allah’s statement: “The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”, and that recompense will be established based on perfect justice. This is because the word ‘Ad-Deen’ in this context means recompense based on justice. 

The Surah necessitates the affirmation of divine decree and that a person – in reality – is a performer of deeds (based on free will) as oppose to the belief of the Qadariyyah and Jabariyyah; (see footnote a), rather this Surah rebuts all the proponents of Bidah and misguidance, and this is found in the statement: “Guide us to the Straight Way” because it necessitates that one possesses knowledge of the truth and acts upon it, but every Mubtadi [i.e. one upon whom the evidence has been established that he is an innovator in the religious] (see footnote b) and Daal [i.e. misguided person] is in opposition of this straight path. This Surah necessitates that the entire religion is to be sincerely devoted to Allah alone through acts of worship and seeking His Aid and Assistance, and this is established in the statement: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)”. (4)

Ummus Sunnah

ʿUmar (raḍiyallāhu anhu) who said:

“Whilst we were sitting with the Messenger of Allāh (ṣallallāhu ʿalayhi wasallam) one day, there came upon us a man whose clothes were intensely white and whose hair was intensely black. No sign of journey was visible on him and none of us knew him. He came and sat down by the Prophet (ṣallAllāhu ʿalayhi wasallam) (ṣallallāhu ʿalayhi wasallam), placing his knees by his (the Prophet’s) knees and placed his hands on his thighs. He said, “O Muḥammad, inform me about Islām.” The Messenger of Allāh said, “Islām is to bear witness that none has the right to be worshipped but Allāh and Muḥammad is the Messenger of Allāh, to establish the prayer, to pay the zakāh, to fast in Ramaḍān and to make pilgrimage to the House if you are able to do so.” He (the man) said, “You have spoken truthfully,” and we were amazed at his asking him and confirming he spoke truthfully. He said, “Then inform me about īmān.” He said, “Īmān is to believe in Allāh, His Angels, His Books, His Messengers, the Last Day, and to believe in the Divine Decree (and foreknowledge).” He said, “You have spoken truthfully.” He said, “Then tell me about īḥsān.” He said, “It is to worship Allāh as if you can see Him, and even though you cannot see Him, He most certainly sees you.” He said, “Then inform me of the Hour.” He said, “The one being questioned about it is no more knowledgeable of it than the questioner.” He said, “Then inform me of its signs.” He said, “That the slave-girl will give birth to her own mistress and that you will see the barefooted, naked, destitute herdsmen competing in constructing lofty buildings.” Then the man left and I stayed for a while. Then he (the Messenger) said, “O ʿUmar, do you know who the questioner was?” I said, “Allāh and His Messenger know best.” He said, “That was Jibrīl, he came to teach you your religion.”

https://www.nawawis40hadith.com/nw/hadith/2/the-levels-of-the-religion

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said: 

Some of the scholars named this Hadith Ummus Sunnah just as Surah Al-Faatihah is Ummul Qur’aan. This is because all the Sunnah revolves around this hadith (in general). In this hadith, there’s a clarification regarding the Aqeedah because Aqeedah is the foundation of the six pillars of Iman. In this hadith, there is a clarification of the Shariah by way of the five pillars of Islam; a mention of the affairs of the unseen. A mention of Ihsaan necessitates the inclusion of good manners, etiquettes, acts of worship, rectification of the heart and turning to Allah (sincerely in worship, submission etc). In this hadith, there is a mention of the Hour (i.e. the day of judgement) and some of its minor signs, which are a part of the knowledge of the unseen. (5)

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Footnote a: Who Are The Qadariyyah and Jabariyyah? Refer to clarifications by Shaikh Abu Iyadh and Shaikh Abu Khadeejah [may Allah preserve them]:    http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-themuslim-ummah-part-3.cfm

How to escape the deviation of the four foundational sects: Murji’ah, Shi’ah, Khawarij and Qadariyyah – Sharhus-Sunnah al-Barbahari by Shaikh Abu Khadeejah [Lesson 153]:

https://www.salafisounds.com/how-to-escape-the-deviation-of-the-fourfoundational-sects-murjiah-shiah-khawarij-and-qadariyyah-sharhus-sunnah-al-barbahari-by-abu-khadeejah-lesson-153/

Footnote b: Al-Allaamah Rabee: Establishment of Proof in Declaring a Person to be an Innovator- By Shaikh Abu Khadeejah: 

https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

[1] Fat’hul Baaree Sharh Saheeh Al-Bukhaaree 8/ 195. Publisher: Daarus Salaam Publishers. 1st Edition 1421AH (2000)

[2] Tafseer As-Sadi

[3] Fat-hul Raheem Al-Malik Al-Allaam Fee Ilmil Aqaa’id Wat-tawheed Wal Akhlaaq Wal-Ahkaam Al-Mustanbatu Minal Qur’aan. page 12. By Imaam As-Sadi]

[4] Tafseer As-Sadi]

[5] An Excerpt from Sharh Al-Arba’een An-Nawawiyyah. Pages 18-19. 

Chapters from The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Scholars of Islam, Seeking Knowledge.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Tenth Excerpt:

Fusool_Shaikh_Rabee_Chapter_10_Excerpt

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

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

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

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

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

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

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

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

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

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

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

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

وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ

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

Allah says:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

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

Allah says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ

ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ

إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

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

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

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

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

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

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

[3] Siyar A’laam An-Nubulaa 13/313

[4] Bayan Fadl Ilm As-Salaf page 40

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

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

[7] Jami Bayan Al-Ilm 1/22

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

Chapters From The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

The Seventh Excerpt:

Fusool_Shaikh_Rabee_Chapter_7_Excerpt

Parables In The Qur’an – Someone whose avarice is likened to a dog eagerly and greedily sniffing

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Shirk, Sin.

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

Allah – The Exalted- says:

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. [Al-A’raf Ayat 175-176]

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

Allah compared 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 chose Allah’s anger over Allah’s pleasure, the worldly life over the afterlife, and the created beings over the Creator. A dog is known for being one of the greediest animals and most eager for food. Because of this eagerness, it does not wander around without its nose on the ground, sniffing greedily and eagerly. When it comes across a dead animal enough for a hundred dogs, it would not let another dog eat from it, except by growling and trying to gain the upper hand due to eagerness, greed, and covetousness. The person who abandoned Allah’s verses and instead pursued their own desires did so out of a strong craving for material possessions and because his heart was detached from Allah and the afterlife. His intense desire for worldly things is akin to the relentless eagerness of a dog, regardless of whether it is troubled or not.

Ibn Juraij, may Allah have mercy upon him, said: “A dog, when thirsty, is one of the animals with the least patience. It sticks out its tongue the most, whether it is standing, sitting, moving, or not moving. Its strong desire means that it will always stick out its tongue. Similarly, this is the case for a person compared to the dog, as the intense eagerness and burning desire in his heart means that he will always exert himself (for worldly goods at the expense of the afterlife). He continues to exert himself whether he is warned or not”.

Mujaahid, may Allah have mercy upon him, said: “This is similar to someone who is given knowledge of the Book, yet fails to apply it”. Ibn Abbas said, “If you direct him to wisdom, he does not follow it; and if you leave him, he is not guided to goodness akin to a dog that sticks out its tongue whether at ease or shooed away”. Al-Hasan, may Allah have mercy upon him, said: “It is the Munafiq who does not remain steadfast upon truth, regardless of being called or left alone, admonished or not admonished, much like a dog that sticks out its tongue whether shooed away or left undisturbed”.

So, Allah gave an illustration of the one who abandoned His verses, saying that he is misguided, whether admonished or left alone, just like the dog that lolls its tongue out, whether driven away or left alone. This Ayah is similar to the saying of Allah:

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 the wisdom and meanings found in this parable!

Allah informs us that He bestowed knowledge of His verses upon this individual as a blessing, attributing the source of this gift to Himself. Subsequently, Allah mentions that this person abandoned them, likening it to how a snake sheds its skin. Allah did not say “We cast it away from him,” since it was this person who abandoned it due to following his desires. Furthermore, Allah states that Shaytaan approached and pursued him. Initially protected by Allah’s verses, the individual succumbed to Shaytaan’s influence after turning away, akin to a lion overpowering its prey. Consequently, he strayed from the right path, acting contrary to the knowledge he possessed, resembling the misguided scholars who know the truth but act against it.

Then Allah states, “And if We had willed, We would surely have elevated him therewith.” This indicates that elevation in the sight of Allah is not solely attained through knowledge, even though this individual was among the scholars. Rather, elevation is achieved through steadfastness in the truth, prioritising it, and seeking to please Allah. This person was one of the most learned individuals of his time, yet neither was he elevated through his knowledge nor did he reap any benefits from it. We seek Allah’s protection from knowledge that does not bring any benefit. Hence, Allah informs us that He is the One who will elevate a servant with the knowledge He grants if He so wills, otherwise the servant will be debased. 

Muqaatil, may Allah have mercy upon him, said: “He found satisfaction in material possessions”. Al-Kalbee, may Allah have mercy upon him, said,  “He pursued the debased matters and neglected lofty matters”. Abu Rawqah said, “He prioritised worldly things over the afterlife”. Ataa said, “He desired worldly possessions and followed his Shaytaan”. Ibn Zayd said, “He succumbed to his desires by joining the opposition against Prophet Musa, peace be upon him, and his followers.

This is a description of an evil scholar who goes against the knowledge he possesses. He strayed after acquiring knowledge and deliberately chose disbelief over Iman, and not out of ignorance. He abandoned Iman in a way that made it impossible for him to ever return to it, for he completely disregarded Allah’s verses just as a snake sheds its skin. If he had been left with anything, he would not have completely abandoned it. Shaytaan overpowered him and captured 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 wished that he would not be elevated through knowledge, leading to his destruction.  And because he was not raised through knowledge, it became a cause of distress. It would have been better if he were not a scholar, as it would have lessened his punishment. 

Allah informs us of his evil intentions, as he chose the most despicable thing over the noblest. His decision was not a result of fleeting thoughts or unconscious ideas, but rather a result of being attached to worldly desires. Az-Zujaaj explained that the root of the words [خلد and أخلد] is [خلود], means to be constant in something. He abandoned guidance to follow his base desires, making them his guide, and followed them. 

[An Excerpt from “Badaa’i at-Tafsir al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim” 1/426-431]

Factors Contributing to The Weakness of the Ummah – A Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Basics, 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.

We praise and thank Allah for guiding us to the blessed Salafi Methodology and acquainting us with its erudite scholars in the Muslim lands, and its students of knowledge in the East and the West. After thanking Allāh, the One alone deserving of all praise and thanks, and acknowledging that our gratitude can never be enough, we express our gratitude to our Salafi teacher, bosom buddy, companion, and confidant, Ustadh Abu Tasneem, Mushaf Al-Banghali, for emphasising the importance of translating this treatise into English and then dedicating effort to editing the translation up to this present moment. As a trusted friend and confidant, he has assured me that in the event of my passing before him, may Allah grant us life as long as life is good for us, he will finalise the editing and review of this treatise. Additionally, we acknowledge our indebtedness to those who continue to format and proofread this treatise, our Salafi brothers and companions Mahfudh Khan and Faizal Kara, and our sisters in Birmingham and Manchester- Umm Habibah, Umm Salih, Umm Ubayd and Fatima Hirad. May Allah bestow upon us and all of them unwavering steadfastness, and may He strengthen our collaboration in all endeavours that are pleasing to Him. The formatting and proofreading of this treatise continues and will be publish very soon InShaaAllah, but it is presented to you because its message cannot be delayed due our great need of this urgent and tremendous reminder.     

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[3] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

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

Arabic text: weakness_part3

Imam Abdul Aziz Bin Baz – may Allah have mercy upon him- continued…..

When we know the disease, which is evident and apparent, just as we know the prevalence of ignorance, the lack of pursuit of knowledge and understanding of religion, turning away from the knowledge of the Shariah, the contentment with worldly sciences that merely serve as qualifications for employment, albeit feeble and inadequate sciences that only equip individuals for work within their country and state, rather than pursuing knowledge that would render us self-sufficient and not reliant on the enemies and failing to fulfil the command of Allah and avoid His displeasure, then it becomes obligatory to address the disease through the knowledge of the Shariah. This is because only a few people pay attention to the beneficial knowledge conveyed by the Prophet, peace and blessings of Allah be upon him, and only a few people prepare against the enemies so that the people and the state can attain independence from them. The disease is evident and apparent, encompassing several remedies for the issues that have emerged, such as ignorance, turning away from the religion, and being heedless until the fear of death arose, and worldly given precedence and (became) more desirable, Jihad became a frightening specter appealing to only a few people, the objective shifted from upholding the word of Allah to pursuing nationalism, patriotism, or other objectives unrelated to the elevation of Allah’s word, instead of manifesting one’s religion and eradicating anything that opposes it.

Apart from what Allah wills (to remain in terms of strength, adherence to the religion, etc), the preparation is feeble or non-existent, and the objectives are misguided. Thus, the path to success and advancement in confronting the enemies, the absence of weakness, the path to prosperity and success, reaching high positions and noble aspirations, and prevailing over enemies, all lies in seeking beneficial knowledge, and pursuing understanding in the religion, prioritising Allah’s pleasure over His wrath, fulfilling obligations, avoiding prohibitions, sincerely repenting for past sins and shortcomings, complete cooperation between the state and the people in obeying Allah and His Messenger, refraining from what is forbidden, and preparing oneself as Allah says:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

“And prepare against them whatever you are able of power” [Al-Anfal 60]

There must be physical and material preparation, as well as preparation in all other aspects so that we can depend on what Allah has bestowed upon us rather than what our enemies possess. It is very difficult to confront our enemies with what they possess. And if the enemy prevents you from acquiring weapons, what will you fight with, (especially when) coupled with weak insight and lack of knowledge? Therefore, it is crucial to prepare to the best of our abilities, and it would be enough as long as Muslims strive not to rely on their enemies, engage in Jihad against them, and safeguard their nations, with the intention of establishing Allah’s command and seeking the hereafter as much as possible. This is because Allah says:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

“And prepare against them whatever you are able of power”.

Allah did did not say “And prepare against them like their power” because this may not be possible.
If the Muslims are truthful, unite, and prepare as much as they can against their enemies, and support the religion ordained by Allah, then Allah will help and grant them victory, exalted be He. He will place them in front of their enemies and above their enemies, not beneath them. Allah says, and He is truthful in His words and promises:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). https://www.thenoblequran.com/q/#/search/47_7

Allah is not powerless or in need of people, but He tests His righteous servants with the wicked, to make known between the truthful and the liars, the ones who strive in His path and others, otherwise, He is capable of supporting His allies and destroying His enemies without war, without the need for Jihad, preparation, and other means, as He says:

ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

That (is what you are commanded) and if Allāh had so willed, He could have punished (and destroyed) them (without you). But (He commanded you to fight against them) in order to test some of you with others. https://www.thenoblequran.com/q/#/verse/47/4

In Surah Al-Anfal, Allah says regarding the story of the battle of Badr:

[وَمَا جَعَلَهُ اللَّهُ إِلا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ – Allah made it only as glad tidings, and that your hearts be at rest therewith. [Al-Anfal. 10]

This means that He provided them with reinforcements from the angels. Allah says:

 وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

And there is no victory except from Allah. Verily, Allah is All-Mighty, All-Wise.

Similarly, in a verse from Surah Al-Imran, Allah says:

وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise. [Aal Imran. 126]

Therefore, victory is from Him, the Almighty and Wise, but He, glorified be He, sends reinforcements through the angels, the provision of weapons, wealth, and a large number of troops are all reasons for victory, good tidings, and reassurance. However, victory is not solely dependent on these factors. Allah, glorified be He, says:

كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

“How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with As-Sabirin (the patient ones, etc.). [Al-Baqarah. 249]

At the Battle of Badr, they were three hundred and thirteen, with little weaponry and riding animals. It is well-known that they possessed seventy camels, which they took turns riding. Their arsenal was meagre, with only two horses among them. On the other hand, the disbelievers’ army numbered around a thousand, equipped with immense power and numerous weapons. However, when Allah desired their defeat, He vanquished them, rendering their strength and soldiers useless. Despite their feeble forces, Allah defeated the thousand with the three hundred and thirteen. Through the facilitation, victory, and support of Allah, they emerged victorious, capturing seventy disbelievers and eliminating seventy others, while the remaining disbelievers were defeated. All of this is from Allah’s signs and His aid. On the day of the Confederates, the disbelievers embarked upon a military expedition against the city of Madina with ten thousand fighters from various Arab tribes including the Quraysh and others. They besieged the city and the Prophet dug the trench, which was one of the reasons for the decisive victory. They stayed for a while besieging the city, and then Allah removed them without any fighting. He instilled fear in their hearts and unleashed winds and hosts upon them until they had no choice but to retreat defeated to their lands. All of this was from Allah’s aid and assistance, Glorified and Exalted is He. Then they were abandoned and did not attack the Prophet in Madina, rather he attacked them on the day of Hudaybiyyah, and the famous treaty was concluded. Then he attacked them in the eighth year in Ramadan and Allah opened Makkah for him. After that, people entered into the religion in large numbers.

The intended message is that Allah, the Exalted, holds the key to victory and serves as the protector of His followers. However, Allah, the Exalted, has prescribed certain means to attain victory, with the most significant being obedience to Allah and His Messenger. A crucial aspect of this obedience is that you acquire knowledge and understanding of the religion so that you are acquainted with Allah’s Judgement and His Shariah in the context of Jihad against your enemy, in preparing yourself for your enemy, in refraining from engaging in what Allah has prohibited, in fulfilling the obligations set by Allah, in adhering to the boundaries established by Allah, in collaborating with fellow Muslims, in offering valuable contributions from oneself and one’s wealth in the cause of Allah, and in supporting the religion ordained by Allah and elevating His word, and not merely (doing so) for a specific country or nationality.

This is the way and the path to victory over the enemies for the leader, the subjects, the elder, and the youth, through religious education and understanding of the religion ordained by Allah. Then, acting accordingly and abandoning what we are doing that Allah has forbidden. Allah says:

إِنَّ اللَّهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ

“Indeed, Allah will not change the condition of a people until they change what is in themselves” [Ar-Ra’d: 11]

Therefore, whoever wants victory, support, and the elevation of Allah’s word must change what they are doing in terms of sins and disobedience that is in opposition to Allah’s command. Your Lord, Exalted and glorified be He, says:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئًا

Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [An-Nur. 55]
Allah did not say: “Allah has promised those who are affiliated with Quraysh or Arabs or those who build palaces and extract petroleum… etc., but rather linked the promise to sincere faith and righteous deeds whether they are Arabs or non-Arabs.

These are the factors for victory and succession on earth, not Arabism or non-Arabism, but rather sincere faith in Allah and His Messenger and righteous deeds. This is the reason, the condition, and the axis around which it revolves. Whoever adheres to it will have empowerment, succession on earth, and victory over enemies. Whoever deviates from that is not guaranteed victory, safety, or honour; rather, a disbeliever may triumph over another disbeliever, a criminal over another criminal, or a hypocrite over another hypocrite. However, the guaranteed victory promised by Allah to His believing servants over their enemies is only achieved through the conditions set by Him, and the qualities He has clarified, which are sincere faith and righteous deeds. This is how the religion of Allah is victorious, as He has says:

وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ

Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. [i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)], to pay the Zakat and they enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Quran as the law of their country in all the spheres of life]. And with Allah rests the end of (all) matters (of creatures). [Al-Hajj. 40-41]

This is the victory of the religion ordained by Allah. Whoever enjoins what is good and forbids what is evil has indeed achieved the victory of the religion ordained by Allah. This includes fulfilling the obligations set by Allah and abstaining from what Allah has prohibited. And Allah, the Most High, says:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief, and all that Islam has forbidden), and you believe in Allah. [Aal Imran 110]

And He, Glorified be He, says:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Aal Imran 104]

The righteous who are to receive success, support, and a praiseworthy outcome are those who do good deeds, enjoin what is good, forbid what is evil, establish prayer, give charity, and aid Allah’s cause. They are the ones mentioned in the verse:

وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

“And (as for) the believers it was incumbent upon Us to help (them). [Ar-Rum. 47]

The cure is clear and the treatment is evident, but where are those who seek the cure? Where are those who seek the treatment? And where are those who apply it?!

This is the obligation of the rulers, the scholars, and the influential and important personalities everywhere, and in all Islamic countries if they are sincere in calling to Islam; by establishing prayer, giving zakat, preserving that, enjoining good, forbidding evil, pursuing understanding in the religion, reforming curricula in schools at all levels, and also cooperating in unity against enemies and uniting with sincerity to Allah in work and truthfulness in it, and intending the Hereafter. By doing so, they deserve victory from Allah and His support, as our righteous predecessors did, which is not hidden from the people of knowledge. Just yesterday, when the reviver of the signposts of Islam in the twelfth century witnessed the great ignorance, the nullification of rulings of the Shariah, the abundance of ignorance in the peninsula and elsewhere, the scarcity of callers to Allah, and the division of the people of this peninsula into small states without guidance and knowledge, he believed (or saw) that it was his duty to call people to Allah, to warn them of the dangers they faced, and to strive to unite them on the truth under one leader who would establish the command of Allah among them. So, he diligently worked towards this goal, calling people to Allah, contacting rulers, writing letters about pure Islamic monotheism and the implementation of Allah’s law, and the abandonment of polytheism. He did not cease being patient and steadfast in his mission, seeking reward from Allah after studying and gaining knowledge of religion from scholars. He then focused on calling people to Allah and Jihad, starting in Huraymila, then Al-Aynah, before moving to Diriyah where he pledged allegiance to Muhammad Bin Saud for jihad and establishing the command of Allah. They all believed in this cause, united, and fought against their weaknesses until Allah granted them victory. They proclaimed pure Islamic monotheism, called people to truth and guidance, and implemented Allah’s law among His servants. Due to their sincerity, reliance on Allah, and good intentions, Allah supported and aided them, and their stories are known to many with even the slightest insight.

Then, after the period of stagnation and division that occurred, King Abdulaziz, may Allah have mercy on him, emerged and took charge of this matter with diligence and zeal. He sought the help of Allah and then turned to the people of knowledge, faith, and insight. Allah supported and aided him, and united for him the word of the Muslims in this peninsula on one word, upon judging by Allah’s Shariah and Jihad in the cause of Allah, until its affair was straightened, thus this peninsula (from its north to its south, east, and west) united on truth and guidance with the means of truthfulness, Jihad, and elevation of the word of Allah – the Exalted. The point is that there are many examples of that. Similarly, Salah al-Din al-Ayyubi’s story is well-known, as is that of Mahmud Zanki. The point is that our righteous predecessors, due to being truthful in their jihad during the time of their Prophet and afterward, Allah honoured them and elevated their status. They conquered the two great kingdoms – the Persian and the Roman Kingdom in the Levant and its surroundings. Then, those who followed them in the religion ordained by Allah, Allah granted them victory due to their sincerity and unity in upholding the word of Allah. Subsequently, at various times, individuals emerged with truthfulness and what they possessed of sincerity, so Allah supported and helped them against their enemies according to their level of sincerity, striving, and sacrifice.

The Almighty, Allah, is the one who granted victory to the early and later believers. He is the one who supports those who aid His cause and forsakes those who forsake Him, as Allah says:

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ

“Is not Allah sufficient for His Servant?” [Az-Zumar: 36]

And He, glorified be He, says:

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا

“And if you are patient and fear Allah, their plot will not harm you at all.” [Aal-Imran. 120]

And the Almighty says:
كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

“How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with As-Sabirin (the patient ones, etc.). [Al-Baqarah: 249]

However, the calamity is due to our own doings as Allah -The Almighty says:

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ

“And whatever misfortune befalls you, it is because of what your hands have earned. And He pardons much.” [Ash-Shurah 30].

The calamity occurred from the Muslims’ weakness, laziness, ignorance, seeking immediate gains, love of the worldly life (at the expense of one’s religious well-being), fear of death, neglecting Allah’s commands, forsaking the prayers, following desires, prioritising worldly life, engaging in forbidden acts, listening to obscene songs, and corrupters of the hearts and morals… and so on. Allah, allowed the Muslims to be overcome by their enemies through this and similar circumstances, as He says:

وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا

And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction. [Al-Israa. 16]
We ask Allah- The Almighty- to favour us and all Muslims and their leaders with repentance and adherence to His commandments, cooperation in righteousness and piety, and preparation against our enemies with the necessary things, the pursuit of understanding in the religion, patience in following what is pleasing to Him and distance from His displeasure. We also ask Him, the Exalted, to protect us all from all the pitfalls of trials and tribulations, and the causes of His wrath, and to support the religion He has ordained and elevate His word; frustrate His enemies and unite the Muslims upon truth and guidance. May He rectify the affairs of our leaders and grant them insight. Truly, He is All-Hearer, Ever Near (to all things by His perfect knowledge).

May Allah send salutations (of peace and blessings upon) our master Muhammad, his family, and companions.

The End

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read the article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

[2] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

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

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

Arabic text: weakness_part2

Imam Abdul Aziz Bin Baz [may Allah have mercy upon him] continued….

(This reformation based on knowledge) also involves the presence of industry in Muslim nations, readiness, and the strength that each person can muster up through all means so that he does not need his enemy and the enemy is aware of their level of readiness and preparation, which will make the enemy fearful and ensure that he treats him fairly, upholds his rights and remain in his rightful place. (Also) to be physically ready and not overindulge in (luxuries) that detract from fighting the enemy and weaken one’s strength and heart, so that one is strengthened for Jihad.

The pursuit of understanding in the religion also offers sufficient information (or knowledge) about the afterlife, paradise, its bliss, palaces, and the immense goodness within it; and about the hell fire, its torment, punishments, and the various types of suffering it entails, thus it instils vigour in hearts to seek the hereafter, detachment from worldly desires, preparation for the enemy, and eagerness for Jihad and martyrdom in Allah’s path. Similarly, the pursuit of understanding in the religion gives complete zeal to society and leaders in everything pleasing and beloved to Allah, while steering clear of anything that may incur His anger. It gives the hearts a strong yearning for unity with other Muslims, collaboration against the enemy, the enforcement of Allah’s command, judging by His law, and abiding by the limits he has ordained. Consequently, arises cooperation upon all that is beloved to Allah and His servants. This is because beneficial knowledge prompts action, solidarity, mutual advice, and collaboration for goodness. It also gives them complete eagerness to fulfil obligations, shun prohibitions, yearn for the Hereafter, and not fear death in the pursuit of truth, in Jihad for the sake of Allah, in combatting the enemy, and receiving one’s rights from him.

With knowledge, souls, and wealth become insignificant in seeking Allah’s pleasure and elevating the word of Allah, liberating Muslims from the clutches of their enemies, delivering them from various types of afflictions, rescuing the oppressed from the hands of their enemies, preserving the existence of the Muslims and their assets, so that their countries and rights do not diminish. However, if ignorance prevails, all these things, the rights, the goodness, information (related to different sciences and subject matters), the sacrifices, and the insignificance given to lives and wealth in the path truth will be lost, as the poet said:

ما يبلغ الأعداء من جـاهل
ما يبلغ الجاهل من نفسه

“What the enemies come to know about the ignorant is not known to the ignorant person about himself”.

Ignorance is a chronic disease that kills the hearts and perceptions, weakens bodies and strength, and make its people resemble animals that only care about the desires of their stomachs, private parts and bellies. Anything beyond that is just a continuation of their desire for houses and clothing. The ignorant person weakens his heart and perceptions, and his insight is diminished. He has no aspirations or desires beyond his immediate desires and needs. It is narrated in a hadith that was reported by Ahmad and others with a good chain from Thawban, may Allah be pleased with him, that the Prophet- peace and blessings of Allah be upon him – said: “The nations are about to gather against you, just as diners gather on a plate”. It was said: “O Allah’s Messenger! Would be because of our small number?” He said: “No, but you are like the foam of the flood. The awe the enemies had for you will be removed from their hearts and Wahn is placed in your hearts.” They said: “O Allah’s Messenger! What is Wahn?” He said: “Love of the worldly life and hatred of death.”

The “Wahn” highlighted in the hadith stems from the ignorance through which they have become like the foam of a flood. They do not possess insight into what is obligated to them because of this ignorance through which they have reached this state. They have been overcome by “Wahn” and it has settled in their hearts, so they are unable to proceed towards higher stations, engage in Jihad for the sake of Allah, and elevate His word. That is because their love for the worldly life and its desires, such as food, drink, clothing, housing, and other things have hindered them from seeking high goals and from Jihad in the path of Allah, fearing that these things will escape them.

Similarly, their stinginess has driven them to only spend wealth on these desires, and this ignorance has deprived them of the righteous and influential leadership that is solely concerned with elevating the word of Allah, participating in Jihad for the sake of Allah, establishing the supremacy of the Muslims, protecting them from their enemies, preparing in every way and by every means to preserve the religion of the Muslims, protect and elevate it, as well as safeguarding the lands of the Muslims, and their lives and offspring from their enemies.

The harms of ignorance are great and its ramifications are catastrophic, as demonstrated by the Prophet’s depiction of the Muslims’ humiliation in front of their enemies as being like the foam of a flood; and that the reason for this is due to the removal of the awe from the hearts of the enemies towards them: meaning that neither do their enemies fear nor value them due to what they know regarding their ignorance, the pursuit of worldly things and attachment to them. The enemy maximizes strength, activity, high ambition, and great sacrifice for the sake of its principle; so when the enemy sees that this potential opponent does not have this ambition, but rather is concerned with his desires and immediate share of worldly things, he gives him some of that until he weakens his strength and distracts him from thinking about fighting him due to preoccupation with the love of the worldly life and indulging in desires.

“Wahn” has afflicted the hearts, except for those whom Allah wills (to be unaffected). It has prevailed over most of them, except for the few whom your Lord has shown mercy upon. They have mostly shown weakness in the face of their enemies, and their enemies no longer fear them. Their enemies no longer consider them important or treat them fairly, as they are aware of their weakness, lack of strength, protective jealousy, and patience for battle. Furthermore, they lack the support and preparation needed for such situations. Consequently, the enemy belittles them, disregards them, and treats them as slaves or subjects. Except for those whom your Lord has shown mercy upon, they are engrossed in the love of worldly life and avoid anything that may lead to death. They are eager to fulfil their desires by any means necessary, cautious of death and seek treatment and medication for every small and big ailment out of fear of death. They are also careful to avoid anything that may cause death or jeopardize their satisfaction with these desires.

Whoever aspires for the hereafter, to elevate the word of Allah and Jihad for the sake of Allah, their state should not be like this. In the events that unfolded during the time of our pious predecessors, under the leadership of our Prophet, peace be upon him, and his companions, and those who followed their path thereafter, in their acts of Jihad, preparations, and endurance of fatigue and harm, they serve as examples and reminders for us with regards to elevating the word of Allah, Jihad for His sake, save our lands and our people from the hands of our enemies, with patience, forbearance, striving, preferring the hereafter, giving wealth and oneself for Jihad for the sake of Allah, training in Jihad and fighting, eagerness for toughness, patience, and forbearance, always keeping the hereafter in mind, giving concern to everything that would aid in Jihad against the enemies, enduring it with patience, cooperating and uniting in order to achieve the goal of elevating the word of Allah and saving the Muslims from the plots of their enemies.

To be continued InShaAllah

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/