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[3] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [Make sure you are neither pursuing Aghaaleet nor Tubooliyyaat]

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

 

The Aghaaleet

Imaam Al-Awzaa’ee [may Allah have mercy upon him] said, “If Allah wishes to deprive a servant of His blessing of knowledge [Footnote a], He places the Aghaaleet on his tongue”. [1] The Aghaaleet are the odd and difficult subject matters. [2]

The Aghaaleet are the issues in which many err, thus triggering evil and temptation- neither beneficial to the religion nor appear (for discussion), but rather they are initiated in matters that have not taken place (i.e. pursued based on speculation, conjecture, fruitless debate, etc); hated that one burdens himself with and delves deeply into them, whilst it is something a person can do without; ambiguous to people nor understood, things said that are not made clear from which problems arise, and affairs become confusing to people. Abdullah Ibn Mas’ud [may Allah be pleased with him], “I warn you about (unwarranted) length and complexity in speech”- meaning, with regards to the complex, vague issues. [3]

 

The Tuboobiyyaat

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: [الطبوليات ] are those Masaa’il [affairs related to the religion] by way of which fame is sought. They are called Tubooliyyaat because it is similar to a Tabl (drum) which has a sound and an echo. So when an odd affair comes to the people and a (person) becomes famous by way of it, then it becomes as if it is the sound of a drum. [4]

[Footnote a]: This can occur due to a hidden plot in one’s heart [5], one turning away from guidance and behaving as if he does not know Allaah’s guidance [6]; turning away from Allaah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allaah intends by way of it, so Allaah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally [7] because none submits to Allah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. [8] Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allaah deviated their hearts; but we know – with absolute certainty – that Allaah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. [9]

[1] Jaami Bayaan Al-Ilm 1087

[2] Jaami Bayaan Al-Ilm. Number 2038

[3] (Awnul Ma’boob Sharh Sunan Abee Dawud. 5/64-65. Daar kotub Al-Ilmiyyah. 1st edition 1419AH. 1998) (Taghleedh Al-Malaam Alaa Al-Mutasrri’een Ilaa Al-Fityaa Wa Taghyeer Al-Ahkaam. page 28 By Shaikh Hamood At-Tuwayjiree)]

https://binbaz.org.sa/fatwas/23502/%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%A7%D8%BA%D9%84%D9%88%D8%B7%D8%A7%D8%AA-%D9%88%D9%87%D9%84-%D8%B5%D8%AD-%D8%A7%D9%84%D9%86%D9%87%D9%89-%D8%B9%D9%86%D9%87%D8%A7

[4] Sharh Hilya Taalib Al-Ilm. Page 19

[5] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imaam Muhammad Ibn Saalih Al-Uthaymeen (rahimahullaah)

[6] Zaadul Maseer. Tafseer Surah Az-Zukhruf Ayah 36

[7]Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim (rahimahullaah)

[8] Sharh Arba’een page 88. 1st edition. 1424 (2003)- Imaam Muhammad Ibn Saalih Al-Uthaymeen (rahimahullah)

[9] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Saaleh Aala Ash-Shaikh.

 

[2] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [This should not be based on desires or personal ambitions]

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Caution to Those Seekers of Fatwa Who Say That They Understand The Evidence

Imam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [1]

Imam ash-Shaatibee [may Allaah have mercy upon him] stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easygoing attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [2]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] also said, “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah 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”. [3]

Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [4]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [5]

Imam Ash-Shaatibee [may Allaah have mercy upon him] said, “f 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.”. [6]

 

Caution to Judges and Muftis

Imaam Ibnul Qayyim [may Allah have mercy upon him] also stated, “It is not permissible to act and issue Fatwas in the religion ordained by Allah [The Almighty] based on desires, preference and what is agreement with one’s goal, so he seeks a saying that agrees with his goal and the goal of those who love him; then he acts according to it, issues fatwa and judges according to it, judges his enemy and issues fatwas against him. This is one of the most sinful acts and one of the greatest of sins, and Allah’s Aid is sought (against this behaviour)”. [7]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: “It is not permissible for a Mufti to act upon whatever he wants from the statements (of the scholars) and the different angles upon they seek to establish the proofs, without examining the affair that carries the weightier proof. The scholars hold a consensus that it is forbidden to do this”. [8]

Mistakes of The Sincere Scholars In Ijtihaad

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”. [9]

A Mujtahid is not deprived of reward and his judgment is different from that of one who is not a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said: “The one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and sinning. 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 because 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”. [10]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] spoke about this affair that the sincere ones fall into some mistake as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)! He (i.e. this sincere scholar) is excused; rather he is rewarded for his Ijtihaad and intention for good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the true evidence in Allah’s Book and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] is not excused; rather he is upon great danger. [11]

Finally, we ask Allah to protect us from all the obstacles that may prevent a person from accepting the truth after its clarification. Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] said, “It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes. When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgment of the clarifier’s virtue, knowledge, and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people. To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to fear of Allah, seeking the Tawfeeq of Allah and guidance”. [12]

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. [13]

[1] An Excerpt from Al-Fawaa’id. Page 99

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

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

[6] Al-Muwaafaqaat 5/221

[7] I’laam al-Muwaqqi’een 6/125

[8] I’laam al-Muwaqqi’een 6/124

[9] Al-Bukhari Number 7352

[10] Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33

[11] Raf’ul Ish’tibaah. pages 152-153

[12]An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah)]

[13] Saheeh Muslim Number: 2720

[1] “I have asked People of Knowledge and I have a Fatwa, and I am acting on the verdict”. [Examine these statements based on sound proof]

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated:

At present when someone desires something, he says, “Such and such a person has given a verdict on this” without considering whether it has a basis in the Book and the Sunnah. You say to him, “This verdict is wrong”, he says, “It has nothing to do with me as long as the verdict was given by such and such”. If the verdict is not in agreement with his desires, he says, “This verdict is not correct or it is a harsh one”. They gather lies, and the mistakes of the scholars in a book, present and spread it amongst the people with their assumptions, saying, “The religion of Islam is easy. It does not make things difficult for the people”. When it is said to them, “Examine it (i.e. these verdicts) under the Book and Sunnah”, they say, “These are statements of the scholars”. Is the scholar greater than the Book and the Sunnah? Are his statements not to be examined under the Book and the Sunnah!? This is how the people of desires behave, and Allah’s Refuge is sought. They are those who “took their Rabbis and monks as lords besides Allah”. When they are forbidden from Bidah which Allah’s Messenger [peace and blessings of Allah be upon him] warned against, they say, “Such and such a person acts upon this and he is a scholar or that he is a righteous person”, “This is acted upon by the people of such and such a country and they are righteous and pious”. We say, righteousness and piety do not suffice, rather there has to be conformity to the Book and the Sunnah. Therefore, to take the statements of the scholars and (devout) worshippers as sound legal verdicts without examination under the Book and the Sunnah was a way of the people of the pre-Islamic era of ignorance [Footnote a], and they are those who took their rabbis and their monks as lords besides Allah. [Footnote b] [1]

—————————-

Footnote a: Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated: Al-Jaahiliyyah is derived from al-Jahl (ignorance). It is an absence of knowledge, and the intent behind it is the state of affairs before Islam.

They were in a state of ignorance in all aspects (of life) and the greatest of that was concerning worship and creed. They used to be upon the creed of Shirk..

The Jaahiliyyah Aamma (The pre-Islamic ignorance that was widespread in the world and touched every aspect of life) has ceased to exist, but it remains with some people or some of the tribes, or in some of the lands. This is Jaahiliyyah Juz’ee (aspects or traits of pre-Islamic Ignorance). As for the Jahiliyyah Aamma, this has ceased to exist after the advent of the Messenger [peace and blessings of Allah be upon him], but some traits of pre-Islamic ignorance remain with some of the people due to the statement of the Prophet “Among my people, there are four characteristics that belong to the pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and wailing (i.e. for the dead)”. [reported by Muslim] This remains, but it is a trait. As for the Jaahiliyyah Aamma, it has ceased to exist. Therefore, it is not permissible to say that the people are in Jaahiliyyah. Some say, “(The people) are in a state of pre-Islamic ignorance that is more severe than the one before the advent of the Prophet”. The meaning of this (statement of theirs) is a denial of what the Messenger brought – a denial of the Qur’an, the Sunnah of the Prophet, and the abundant knowledge in our hands. This is a mistake, the people are not in Al-Jaahiliyyah, but there remain some of the traits in some individuals, some nations, and tribes, but this is a specific Jaahiliyyah. Therefore, it is incumbent to be acquainted with this affair. [2]

Footnote b: Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] quotes Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allaah have mercy upon him] as follows: Then Shaikhul-Islaam mentioned the saying of Allaah: [اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ – They have taken their “ahbaar” and “ruhbaan” as lords besides Allah..] [at-Tawbah: 31]

The “Ahbaar” are the scholars, and the “Ruhbaan” are the general worshippers – and the habit of the people is to refer back to these two groups and take to their speech and opinions. Allaah, the Mighty and Majestic, rebuked the unbelievers because they took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allaah whereby they made them as legislators of Religious Law (i.e. the Revelation). They would make halaal for them that which Allaah had made haraam, so they would then consider it to be halaal. And they would make haraam for them that which Allaah had made halaal, so they would then consider it to be haraam. This however does not necessitate, in an absolute sense, exiting from Islaam, rather this point it requires further explanation. So sometimes the one who falls into this reaches the point whereby he exits Islaam, and this is when they take them as legislators of Religious Law (i.e. the Revelation). So they take their legislation and they give it precedence over an above that which Allaah has legislated in His Book, and that which the Messenger (sallallaahu ‘alaihi wassallam) legislated, and they believe that this legislation that is not from Allaah and His Messenger is equal to Allaah’s Legislation or an increase upon it.

However, if they seek verdicts (fatwas) from them and they issue fatwas making haraam what is halaal, or making halaal what is haraam. So they obey them in making haraam the halaal matters, and making halaal the haraam matters by way of acting upon those verdicts – and the people obey them whilst they know they are sinning and they affirm the fact that it is a sin, yet they still follow them but they know internally what is halaal is halaal and what is haraam is haraam. This is then a major sin. https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/

[1] An Excerpt from "Sharh Masaa'il Al-Jaahiliyyah. pages 74-77

[Ref 2: https://salafidawahmanchester.com/2013/09/updated-the-people-used-to-ask-about-the-good-hudhaifah-radiyallaahu-anhu/

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

As knowledge becomes increasingly accessible, it is crucial to prioritise critical self-scrutiny amidst the intense craving for recognition that is exposing some of the heart’s subtle vain desires!

Allah [The Most High] says:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

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).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ – I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] said: This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people [Foonote a] – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to (the path of) Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009] [1]

Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger [peace and blessings of Allah be upon him]said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgement) whilst they are upon the (truth)”. The one in opposition does not harm except himself. What is given consideration is not the large numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), he is the one upon truth and he is the Jamaa’ah. [Footnote b] The Jamaa’ah does not necessitate large numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together upon truth, then – all praise is due to Allaah- this is strength; but if the majority oppose it (i.e. the truth), we side with the truth even if only a few are upon it”. [2]

[Footnote a]: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed”. [Saheeh Muslim 2965]

Taqiy: Fears Allah [The Mighty and Majestic], fulfils Allah’s commands and keeps away from what Allah has prohibited. Fulfils Allah’s commands, such as performing the prayer and performs it in congregation in the Masjid, pays the Zakaat and giving it to the one entitled to it, fasts the month of Ramadhaan, treating orphans with kindness and other types of acts of piety, righteousness and means to do good. Ghaniy: Self-sufficient- does not need the people and suffices himself with Allah. He does not ask the people anything [I] and does not lower himself to the people (i.e. due to needing them) [II]; rather he does not need the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord. Khafiy: hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid and vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. [3]

[I] Asking the people: Al-Allaamah Rabee Bin Haadee [may Allah preserve him] quoted Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] who stated, “The initiate affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allah. [4]

[II] Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is when one abandons insolence and mockery. Blameworthy humility is when a person humbles himself in the presence of one who possesses the things of the worldly life and desires what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [5]

Imaam Fudayl Ibn Iyaadh [may Allah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allah [The Mighty and Majestic]?” [6]

Imaam Ibraaheem An-Nakha’ee [may Allah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects”. [7]

Shaikh Al-Islaam Ibn Taymiyyah [may Allah have mercy upon him] said, “There are many cases in which 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 Allah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allah be pleased with him] said, ‘O Arabs! Indeed, the affair I fear for you the most is Riyaa [show off] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [8]

Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allah preserve him] said: O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers. [Allaah (The Most High) said]:

[وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, and ask Him to grant you sincerity and to save you from Shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allah [The Blessed and Exalted] about Shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Ayah 27]

He [i.e. that scholar] said, “By Allah! Indeed, it’s a bitter feud and extreme difficulty [for the one] whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- meaning: This enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extremely difficult and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being”. [9]

 

Footnote b: Imaam Abu Shaamah [may Allah have mercy upon him] said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [9]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allaah [The Most High] said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [11]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee may Allah have mercy upon him] said: “If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [12]

The Goal Behind Co-operation

Allaah [The Most High] said: [ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [Surah Al-Maa’idah. Ayah 2]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: This Ayah contains all the Masaalih (things that will bring about benefit and repel harm) for the salves in their worldly affairs and in the Hereafter- amongst themselves or concerning their relationship with their Lord. That is because every servant finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves, and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through righteousness and piety because it is the basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Imaan – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. [13]

We ask Allah:

A Tremendous Supplication That Gathers Issues of [Aqeedah (Belief), Worship and Manners] Said After The Tashahud and Before Tasleem:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Imaan, and make us (from those who are) guided and guiding (others). [14]

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. [15]

[1] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased

[2] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[3] Explanation of Riyaadus Saaliheen. Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased

[4] Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

[5] An Excerpt from Rawdatul Uqalaa page 58

[6] Hilyatul Awliyaa 8/89

[7] Taareekh Dimashq 18/33

[8] Majmoo Al-Fataawaa 10 /214-215

[9] Marhaban Yaa Taalibal Ilm’ pages 55-57

[10] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[11] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412-416

[12] قم المعاند – 2/547

[13] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

[14] Sunan An-Nasaa’ee’ Number 1305. Graded authentic in “As-Saheehah” Number 1301

[15] Saheeh Muslim Number: 2720

 

The questioner asked Imaam Al-Albaani about migration and the issue of Palestine – [Part 3]

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, 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 Messenger [peace and blessings of Allah be upon him] said: “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [Sunan At-Tirmidhee 2682]

The Conversation Begins

Questioner: But is the issue of (jihad and intention) not required – at present – that all Muslims perform Jihad even in Palestine- inside Palestine?

The Shaikh: This question is also completely on my side. Who is performing jihad? O, my brother! You do not know your situation here. Do you not know that the Yahood at present made it forbidden by (their) law for Muslims to fight (on behalf of the Palestinians)?

Questioner: Yes, well known.

The Shaikh: Then why do you ignore the real state of affairs?

Questioner: I do not want to ignore (the real state of affairs).

The Shaikh: You say that it is not obligatory, but there is Jihad and intention. Now we must take a position: is Jihad to be performed based on the excitement of a person, (one with) neither with a state nor is he a ruler, nor is he a soldier, but rather an excited young man? Is this Jihad in the path of Allah? Allah [The Exalted] said:

و أعدّوا لهم ما استطعتم من قوة و من رباط الخيل ترهبون به عدو الله و عدوّكم

And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy. [Surah Al-Anfaal. Ayah 60]

This address, first of all, is to whom? We presented this research in several audio tapes. Is the statement “Make ready” an address to the believers? Where are the believers? Those who consume usury, turn their backs on one another, argue with each other, and engage in illegal partisanship – each party rejoicing with what they have?! We must look at the issue fundamentally, where do we start? Do we start with Jihaad? Who is performing the Jihaad?

Questioner: “Those who believed and migrated and strove (hard and fought in Allah’s Cause).

The Shaikh: Where are they?
Questioner: The first thing is Imaan, then migration.

The Shaikh: This is it, so we begin with Imaan. We begin with Imaan, may Allah bless you. Do not reflect on the conclusion, (which is) to strive (in Allah’s Cause). Jihaad begins when the souls are prepared for jihad for the sake of Allah. The Messenger [peace be upon him] said, “The Mujaahid is he who strives against his (vain) desires for the sake of Allah”. Are Muslims today striving against their (vain) desires – for the sake of Allah – whilst sinful behaviour is rife, immorality, women unveiling, dealing in usury, etc.? Therefore, we have two terms that must be fulfilled: Tasfiyah [purification of the beliefs, methodology, texts, etc] and Tarbiyah [nurture and educate ourselves upon this pure path]. Today’s Muslims do not understand Islam correctly, starting with knowing who Allah is. They do not know Allah in the manner He made Himself known in His Book (the Qur’an) and the hadith of His Prophet. They do not know their Prophet, that is, his rulings, his Sunnah, and so on. Therefore, we are very far from Jihaad, the (true) Jihad (to be performed) against the (hostile) unbelievers. And before I miss this (comment), do you think that the Yahood will be expelled by the people of Palestine, and we see – regarding the people of Palestine – every day that a group is slaughtered like lambs while the government forces are watching? It is not these (one who will defeat the oppressive Yahood), but when Muslims return to their religion and nurture themselves correctly- nurtured upon Imaan, and ready militarily because Allah says: “And make ready”. Who is this addressed to?

Questioner: The believers.

The Shaikh: It is addressed to the believers to “Make ready against them (i.e. the enemies) all you can of power”. Are we able – today- to make ready (against them weaponry) even if we are believers? (i.e. due to the fact that the Ummah needs to return to complete obedience to Allah and His Messenger first and foremost). [Footnote a]

Questioner: No.

The Shaikh: So, let us try to establish what we are able to do, and that is to be believers; believe in what is stated in the Qur’an and the Sunnah, and act according to what is stated in the Qur’an and the Sunnah based on our ability. I say on many occasions like this that many young people who are now excited have channeled their efforts toward Jihaad against their Muslim rulers. Those who are called Jamaa’ah At-Takfeer, for example, want to fight the Muslim rulers. My beloved brother, fight against yourself before everything else. You forget yourself and fight others?!

Questioner: Hizbut-Tahrir. [Footnote b]

The Shaikh: Hizb ut-Tahrir, Jamaa’ah At-takfeer Wal-Hijrah in Egypt, and so on. What I intend to say is that these people forget themselves and become preoccupied with their rulers, while the opposite (of what they abandon) is the correct thing. What did Allah’s Messenger [peace and blessings of Allah be upon him] first start with? He began by calling people to testify that “There is no deity worthy of worship except Allah”. Those who – at present – want to strive against the rulers have not started from where the Messenger [peace and blessings be upon him] started. Due to this, there is no benefit in researching, arguing, partisanship, and gathering if it is not what Allah’s Messenger [peace and blessings be upon him] followed. And with regards to us, it has been a period of 15 centuries between us and the Messenger, so we must (adopt) Tasfiyah and Tarbiyah. At present if you ask a question we consider to be one that we have received from our Prophet [peace and blessings of Allah be upon him] when he asked the slave girl: Where is Allah? Ask the Muslims today (i.e. many of the deviated sects), and they will tell you that Allah is everywhere, etc. [Footnote c]

Questioner: God forbid.

The Shaikh: You and I say, “God forbid”, and praise be to Allah that Allah has guided us, but those with whom you will perform Jihaad and fight alongside with will fight you because you say this statement, if only you knew! Therefore, may Allah bless you, migration is obligatory for everyone who is able, and this is a must for him. This is a Shariah ruling, (but) as for one who is not able, Allah does not burden a soul beyond what it can bear.

Questioner: We make it brief, InShaaAllah. The man will tell you that the meaning of this (statement of yours) is that “We abandon the land of Palestine to the Yahood to wreak havoc and have fun in it as they please”.

The Shaikh: Is it better than we abandon ourselves to the Yahood like sheep (to be slaughtered)? O, my brother! May Allah bless you. One of the Islamic principles is that if a Muslim is faced with two evils, he chooses the lesser of them.

Questioner: May Allah bless you.

The Shaikh: This is the first affair, and secondly, it cannot be imagined that the statement of truth will be embraced by every Muslim, and If that were the case, you would not have found this delay (in education and cultivation, true Jihaad, etc)

و سبحانك اللهم و بحمدك أشهد ألا إله إلا أنت أستغفرك و أتوب إليك

To be continued…InShaaAllah

The next discussion between the Shaikh and the questioner is specifically about advice to the Muslims of Palestine.
Source: Silsilah Al-Hudaa Wan-Nur 770. paraphrased. Arabic text below. Your feedback is welcomed to improve the content of this paraphrase.

Footnote a: https://salafidawahmanchester.com/2023/07/02/11-the-right-religion-is-the-answer-to-every-problem/

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

https://abukhadeejah.com/muslim-world-in-crisis-when-will-the-aid-of-allah-come/

Footnote b: https://www.youtube.com/watch?v=z7y2sf7meIg
http://www.nabahani.com/

Footnote c: https://www.youtube.com/watch?v=fSO8StPuhiM

Evidence For Allaah’s Uluww (aboveness) – Abu Iyaad


https://www.abovethethrone.com/arsh/

Path of the balanced teacher clarified by Al-Allaamah Ubayd Bin Abdillah Al-Jaabiree

Written by Amjad Khan on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', 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-Allaamah Ubayd Bin Abdillah Al-Jaabiree [may Allah have mercy upon him] stated, “Whoever only teaches people the Sunnah and does not warn against Bidah and its people, then verily with the passing of time affairs will enter amongst the people which are not from the Sunnah, and (subsequently) those who are not of them, from the Mubtadi’ah and people of misguidance, will be hidden amidst them. Also, whoever’s sole concern is warning (against Bidah and Mubtadi’ah) whilst he does not teach the people how to act upon the Sunnah, then there will emerge an ignorant generation that does not know the Sunnah, and they will not have a criterion (between truth and falsehood). Therefore understand and be aware of this! [(1)]

Additional clarification by Al-Allaamah Rabee bin Haadi Al-Mad’khali [may Allah preserve him]

[1] Our teacher busies us with what is beneficial- neither with names of specific misguided personalities nor refutations

[2] Our teacher busies us with what is beneficial- neither with names of specific misguided personalities nor refutations

[(1)] Annotation on “Bahjah Al-Quloob Al-Abraar” page 344

[6.1] Unveiling -For Blind Abu Makkah- Reality Behind Proclamation, “Such and Such Has Not Been Given Tawfeeq In The Pursuit of Knowledge”

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

The loftiest ambition in seeking knowledge is to acquire knowledge of the Qur’an and the Sunnah- to be granted understanding by Allah (i.e. to be granted Tawfeeq to acquire sound knowledge) and through the Sunnah of the Messenger, and to familiarise oneself with the boundaries of the revelation (i.e. not going into excess or being lax in its rulings). And the most pointless ambition of knowledge seekers is to confine their ambitions to following strange issues and what has neither occurred nor been revealed; or familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people. (1)

To begin, take great attention to Imaam Ibn Al-Qayyim’s comment regarding one of the signs of a lack of lofty ambition in the path of knowledge, which is “familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people”.

Without a doubt, Abu Makkah and his allies have shown a lack of lofty ambition in the Fitna of Dr Muhammad Bin Haadi because they have no evidence to support their defence of him, just as Dr Muhammad lacks evidence to support his false Tabdee. However, they have wilfully chosen extremism and stubbornness in this matter over sound evidence and humility, clinging to flimsy claims and desperately searching for lame excuses to persist upon error. Read: http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

Second, Abu Makkah should focus on one of those very matters that a seeker of knowledge must always keep in mind, rather than futilely attempting to demonstrate if Shaikh Abu Khadeejah has been given Tawfeeq in the path of knowledge. Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] said: If one asks, “How can sincerity in the pursuit of knowledge be (attained)?” We say: Sincerity in seeking knowledge can be attained by making an intention for the following:

To fulfil Allah’s command because Allah [The Exalted] commanded it (i.e. to seek knowledge). Allah said: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin. (Surah Muhammad Ayah19)] Therefore, Allah [Glorified and Exalted be He] strongly urged (a person) to acquire knowledge, because strongly encouraging something entails having love for it, being pleased with it, and commanding it.

To preserve Allah’s Shariah because preserving Allah’s Shariah can be accomplished through learning, memorisation, and writing.

To protect and defend the Shariah because without scholars, no one would have protected or defended Shariah. As a result, we see people of knowledge such as Shaikhul Islaam Ibn Taymiyyah and others repelling ahlul bidah and exposing the fallacy of their innovations (in religious practice). We can see that they accomplished a lot of good.

To follow Muhammad’s Shariah because you cannot follow his Shariah until you learn about it. (2)

Third, Abu Makkah and his associates must remember that even if one has a lot of knowledge, one must also be trustworthy. Imaam Muhammad Ibn Saalih al-Uthaymeen [may Allah have mercy upon him], “We add trustworthiness as an additional characteristic alongside competence since competence is a strength that must be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Indeed, the best one you can hire is the strong and the trustworthy.

[Surah Al-Qasas. Ayah 26]

A scholar may be proficient and vast in knowledge, capable of deriving and explaining subsidiary issues from fundamental principles, as well as categorising, distinguishing, and placing various subject matters in their proper place, but he is not trustworthy and may misguide you from where you do not know. (3)

Indeed, Abu Makkah and his followers have no choice but to humble themselves and submit to the truth. However, there are dangers for those who are taken aback by their ideas or have ulterior objectives. We should all be wary of these perilous things that prevent humankind and Jinn from yielding to the truth. Imaam Ibn Al-Qayyim [may Allaah have mercy on him] gives the following reasons:

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

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

This disease is what prevented the Jews from believing in Eesaa the son of Maryam [peace be upon both him and his mother], even though they knew -without a doubt – that he was a Messenger of Allaah, who came with clear proofs and guidance, however, envy led them to choose disbelief over Eemaan and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhaad [i.e. those who abstained from those lawful but unnecessary pleasures of the worldly life], judges, kings and rulers.

Fear of losing one’s status and prestige: Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]? Abu Jahl: “By Allaah, 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 Haashim 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 takes the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophethood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (4)

Al-Allaamah Abdur Rahmaan Al-Mu’allimee [may Allaah have mercy upon him] said: To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows: a person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfeeq of Allah and guidance. (5)

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] also stated: Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to the displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Surah Az-Zuhkruf. Verses 31-35] (6)

We ask Allah:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return, and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]

To be continued…InShaaAllah

Ref 1: An Excerpt from Al-Fawaa’id. page: 99. Slightly paraphrased

Ref 2: An Excerpt from “Sharh Hilyah Taalib Al Ilm”. pages 16- 17. Slightly paraphrased

Ref 3: An Excerpt from “Sharh Hilyati Taalibal Ilm”. page 79. Slightly paraphrased

Ref 4: An Excerpt from Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 17-19. slightly paraphrased

Ref 5: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased

Ref 6: An Excerpt “Aathaar Ash-Shaikh Abdur Rahmaan Bin Yahyah al-Mu’allimee. 11/309]

 

[3] Salafi Scholars are clueless about current events that would strengthen the Ummah!

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.

Imam Muhammad Ibn Saaleh Al-Uthaymeen said:

Some people say that someone who does not grasp current affairs is not a scholar, yet they forget what the Prophet [peace and blessings of Allah be upon him] said, “Whoever Allah wishes good for, He grants them understanding in the religion”. Then they lose sight of the reality that preoccupying oneself with current affairs distracts a person from understanding the religion and may even keep people from engaging in correct worship, which is to worship Allah alone while devoting one’s heart to Allah and reflecting on Allah’s divine revelation (i.e. the Qur’an) and His universal signs (i.e. the things He has created). In reality, preoccupying the youth with current affairs prevents them from understanding the religion Allah has ordained because the heart is a vessel that does not take another thing when it is filled with something else; thus, it is not possible to fill it with this and that. Being preoccupied with seeking understanding in the religion, fulfilling acts of worship, pure Islamic monotheism, and sincerity are the better to do for the individual than learning about current affairs and what such and such a person is about. It is possible that one receives knowledge of current affairs through flimsy and fabricated media narrations, or bases knowledge of current affairs on the analysis and speculations of a person. The one engaged in the subject of current affairs may seek to establish an analysis that is far from what the current affairs are or they look into affairs that have been concocted for them by the enemies (regarding) a specific event, but this event turns out to be something else and does not exist at all, so all those plans come to naught. Therefore, it is important that one learns what Islam expects of them- the understanding related to one’s self, rectification of the heart through sound belief and wishing good for the Muslims, and this is related to the understanding of halaal, haraam, and other affairs of a similar nature. (However), if necessary, one can acquire knowledge about current affairs; but when it comes to matters that haven’t actually happened yet, such as lies, deception, analysis, and speculation, attaching absolute emphasis to it has no foundation.

[An Excerpt from ‘Sharh Hilyati Taalibil Ilm’ pages 194-195. slightly paraphrased]

[1] Salafi Scholars are clueless about current events that would strengthen the Ummah!

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, Seeking Knowledge, Worship - 'Ibaadah'.

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

A rebuke against those who say, “Salafi Scholars are clueless about current events that would strengthen the Ummah!”

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said:

There are numerous reasons for weakness, lack of advancement, and being overpowered by enemies. Many factors emanate from one (main) factor, and this one reason and factor is ignorance about Allah and the religion He has ordained, the final outcomes that have gripped the majority, and thus knowledge became limited and ignorance widespread. A number of issues resulted from this ignorance, including (blameworthy) love of the worldly life and dislike of death, neglect of (obligatory) prayers, following of (evil) desires, lack of preparation for the enemy, satisfaction in obtaining needs from the enemy, and a lack of high aspiration to meet needs from their country and resources. This ignorance also caused a lack of (sound) harmony, togetherness, and cooperation, which led to division and disagreement.

This demonstrates that the greatest cause of weakness is ignorance about Allah, ignorance about the religion ordained by Allah and those realities to which one is obligated to adhere and take into account, and that is the Prophet’s [peace and blessings of Allah be upon him] “If Allah wishes good for a person, He gives them understanding in religion.” This report, along with Qur’anic verses and other reports, demonstrates the filth of ignorance, its effects, and ultimate outcomes; rather, the Noble Qur’an is full of condemnation of ignorance and its people, as well as warnings against them, as Allah said:

وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

But most of them behave (ignorantly).

وَأَكْثَرُهُمْ لا يَعْقِلُونَ

And most of them have no understanding.

As well as other Qur’anic verses that dispraise ignorance, such as being ignorant of Allah and the religion He has decreed, being ignorant of the enemy, and that which is obligated (to Muslims) to prepare in terms of vigilance, (sound) unity, and cooperation.

And from this ignorance arose splitting, (blameworthy) differing, inclination towards (evil) desires, negligence towards prayer, neglecting what Allah has obligated, lack of giving precedence to the Afterlife and not truthfully associating oneself with it; rather, the majority is concerned only with this present worldly life, just as Allah said:

كَلا بَلْ تُحِبُّونَ الْعَاجِلَةَ
وَتَذَرُونَ الْآخِرَةَ

But (you men) love the present life of this world and leave (neglect) the Hereafter. [Surah Al-Qiyaamah. Verses 21-22]

And just as Allah [The Exalted] said:
فَأَمَّا مَنْ طَغَى
وَآثَرَ الْحَيَاةَ الدُّنْيَا
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى

Then, for him who transgressed all bounds and preferred the life of this world (by following his evil desires and lusts), verily, his abode will be Hellfire. [Surah An-Naazi’aat. Verses 37-39]

As a result, the Messenger’s statement, “If Allah wishes good for a person, He gives them understanding in the religion,” demonstrates that one of the signs of goodness and happiness for the individual, the people, and the state is they seek understanding in the religion, because seeking understanding in the religion, learning, and insight into what is obligated to them – now and in the future – is one of the most obligatory duties, and in this is a sign that Allah wishes good for them. And related to this is the fulfilment of what Allah has obligated, staying away from what Allah has made unlawful, and restricting oneself within the confines of Allah’s ordainments.

And among the detrimental causes (of weakness), their outcomes, and what they necessitate is that which has transpired in terms of weakness in the face of the enemy and being delayed in everything save what Allah wills to remain; inclination towards forbidden desires, preoccupation with what hinders the path of Allah and guidance, lack of preparation for the enemy in the arena of industry, lack of sufficient weaponry that frightens the enemy- to help fight him, strive against him in Jihad, taking one’s rights from him, not preparing the bodies for jihad and not spending money in what is obligatory to prepare for the enemy, guard against his evil, defend the religion and the homeland. Except for what Allah wills, the preparation is poor or non-existent, and the goals are skewed. Thus, the path of success, the path of advancement over adversaries and the absence of weakness in front of them, the path of prosperity and success, the way to gaining high status and the lofty goals to be sought after, triumph over enemies- the path to all of this is to embrace beneficial knowledge and the sound understanding of the religion, give priority to Allah’s pleasure over His displeasure, pay close attention to what Allah has obligated, abandon what Allah has made unlawful, and repent truthfully to Allah from one’s sins and shortcomings.

Also, in Muslim countries, there should be industries, preparation, and strength that will enable every individual through every means, so that one has no need of the enemy – until the enemy knows what this Muslim has of preparation and talent, and the enemy is afraid of him, treats him fairly and fulfils his rights. The bodies must be prepared and should resist overindulging in that type of luxury that will weaken the strength and the hearts when required to battle the enemy, and so that one has the strength to execute Jihad. The state and the people should cooperate fully on what is necessary of obedience to Allah and His Messenger, refraining from what Allah [The Mighty and Majestic] have forbidden, and collaborating on what is required to make preparations, as Allah said:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

And make ready against them all you can of power.

[Surah Al-Anfaal. Verse 60]

It is necessary to physically prepare- prepare equipment (of defence and war), and other types of equipment in all aspects so that we can suffice with what Allah [Glorified be He] has given us and not be in need of what our enemies possess because fighting our enemies with what they possess is extremely difficult to obtain. If the enemy prevents you from acquiring weapons, what do you fight with in addition to a lack of awareness and knowledge?! It is necessary to prepare what is possible, and whatever is attainable is sufficient as long as Muslims intend to do without their enemy, fight their enemy, save their country, establish Allah’s command in the land, and have the intention (to receive a reward) in the Afterlife to the greatest extent possible because Allah [Glorified and Exalted be He] says: [وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ – And make ready against them all you can of power], but Allah did not say, “And make ready against them that which is equal to their power” since that may not be achievable.

If the Muslims are sincere, join hands, prepare for their enemy with as much equipment as they can, and defend the religion ordained by Allah, then Allah [Glorified and Exalted be He] will help them and place them in front and above the enemy, rather than under the enemy. Allah- the One Who is truthful in His speech and promises – said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.

Allah is neither unable nor in need of the people, but He puts His good servants to the test through the evil ones, so that the truthfulness of the truthful ones can be distinguished from the lies of the liars, the one who truly strives in the path of Allah can be distinguished from others, and the one desirous of safety (in this life and the next) can be distinguished. This is the reason, otherwise, Allah is able to aid His allies and destroy His adversaries without the need for Jihad, preparations, and other things, as He [Glorified be He] said:

ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ –

But if it had been Allah’s Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others]. [Surah Muhammad. Aayah 4] (1) [End of quote]

Finally, the preparation of weapons is the task of Muslim governments, not insurgent organisations. The Khawaarij (ISIS and their ilk) have no authority; instead, they are bandits, innovators in religious affairs, and terrorists. Upright Muslims obey their rulers in good, fulfil the agreements their rulers have established between their nations and other nations, and uphold upright conduct whether in their home countries or abroad. Must-read articles by Shaikh Abu Khadeejah and Shaikh Abu Iyaad [may Allah protect them].

The Protection of the Blood, Wealth, and Honour of Non-Muslim Citizens in the Islamic Shariah

http://www.shariah.ws/articles/xzxcfnc-the-great-value-in-the-islamic-shariah-for-the-protection.cfm

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property

http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

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

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

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

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them
http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

Al-Allaamah Saleh Fawzaan on Jihaad in our times and the guidelines of Jihaad according to Islam – Abu Khadeejah : أبو خديجة
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies
https://www.abukhadeejah.com/the-prophet-of-islam-would-not-kill-diplomats-ambassadors-emissaries-or-foreign-delegations-even-if-they-were-sent-by-the-worst-of-his-enemies/

Ref1:paraphrased: https://binbaz.org.sa/discussions/42/%D8%A7%D8%B3%D8%A8%D8%A7%D8%A8-%D8%B6%D8%B9%D9%81-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%8A%D9%86-%D8%A7%D9%85%D8%A7%D9%85-%D8%B9%D8%AF%D9%88%D9%87%D9%85-%D9%88%D9%88%D8%B3%D8%A7%D9%89%D9%84-%D8%A7%D9%84%D8%B9%D9%84%D8%A7%D8%AC ]

[2] Even if I was not busy, I do not need to sit at lessons of anyone in the West!

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

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

Al-Allaamah Rabee Bin haadi al-Mad’khali [may Allaah preserve him] stated: “The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person”. [Marhaban Yaa Taalibal Ilm. 245-248]

The Shaikh also stated: Seeking knowledge is a great affair, which Allaah – in the Qur’aan – urged (us to seek) and Allaah’s Messenger [peace and blessings of Allaah be upon him] urged (us to seek). Allaah informed (us) that Moosaa [peace be upon him] travelled to seek knowledge: “And (remember) when Musa (Moses) said to his boy-servant: “I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling”. [Surah Al-Kahf. Aayah 60]

Once he was in one of the gatherings of Banee Israa’eel, so a man asked him, “Is there anyone more knowledgeable than you?” He said, “No”. So, Allaah revealed to him, saying: “Certainly, my slave Khidr” [i.e. he is more knowledgeable than you in some affairs]. Allaah narrated this story in the Qur’aan and likewise Allaah’s Messenger [i.e. in the Sunnah]. He [Moosaa] was spoken to directly by Allaah and the Tawraat revealed to him, which contained Hudaa [i.e. that which guides a person to Eemaan, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge of that which he does not possess, [Allaah informed us he (Moosaa) said]: [لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling]. [Surah Al-Kahf. Aayah 60]

He went on foot – neither had a car nor a riding beast, nor a horse; [rather] he travelled on foot. Allaah [The Mighty and Majestic] said about him: [قَالَ ذَٲلِكَ مَا كُنَّا نَبۡغِ‌ۚ فَٱرۡتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصً۬ا – Musa (Moses) said: “That is what we have been seeking.” So, they went back retracing their footsteps]. [Surah Al-Kahf. Aayah 64].

[They did this (i.e. Moosaa and his boy servant went back to find Khidr)] for the sake of knowledge, because indeed none knows virtue except the one given virtue. None knows the virtue of knowledge, except those who are virtuous. If one humbles himself due to knowledge, this is honour. Do not lower yourself – even in the presence of the greatest person- for the sake of the Dunyaa; (rather) humble yourself, be well mannered and lower yourself for the sake of knowledge, because it is the loftiest thing, and by way of it, you will be raised in the sight of Allaah and the people. If you lower yourself to acquire knowledge, this can never be humiliation; (rather) it is humility, a proof of good manners, truthfulness in the path of seeking after knowledge and the truth. [Marhaban Yaa Taalibal Ilm. Page 248. Slightly paraphrased]