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An Illustration of the Detriments of Knowledge Outside the Boundaries Established by Allah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Fitnah, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Refutations, Shirk, Sin.

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

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

The greatest evils of knowledge and its inconsistencies occur as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the One who created those causes, and acquaintance with the paths without its sound goals. The deficiency in this type of acquaintance is numerous and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer. And with regards to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences – which none knows besides them – and the secrets which Allāh has placed in nature, so it gives them higher status over others and thus they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose, and the goal, and thus occurs great deviation, deficiency in knowledge and intellect.

If they knew and affirmed belief in the true Creator and the One Who Controls all the affairs of the Universe- the One who attached the means and causes to His Qadaa Wal Qadr [Footnote a], know that the means and causes are an abode of His Perfect Wisdom – for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and big affairs an amazing orderly system and a firm association; gave everything that is sought after and the goals a means or cause, and a path that will lead to it, and due to this results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed- and then they bound these means, paths and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected and they would have acquired of certainty that which cannot be acquired by those who have not reached their level; but they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know and became haughty by way of them, so the statement of Allāh [The Most High] apply to them: [فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون – Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Ghafir. Aayah 83]

Allāh said:

وجعلنا لهم سمعا وأبصارا وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدتهم من شيء إذ كانوا يجحدون بآيات الله وحاق بهم ما كانوا به يستهزئون

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaf. 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived; therefore we ask Allāh to blessed us with sound knowledge that is supported by sound intellect, divine text and sound natural disposition – the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to its (sound) fundamental principles, and its means, causes, effects and outcomes are ascribed to the One Who originated and created them. It is the knowledge whose possessor does not disassociate the creation from its Creator- neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets and the amazing orderly systems in the creation from the One Who Created and Perfected them, organised them in perfect order and brought them into existence prior to their non-existence. This is the knowledge that bears the fruits of certainty and through which tranquillity is obtained, and through which happiness and success is attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to the religious and worldly affairs. [1]

Indeed, every science can be exploited if not overseen by fair-minded people. The choices made by misinformed eugenicists in the past led to increased oppression and crimes against the weak and vulnerable in society. Among them were individuals who attempted to initiate a genetically superior class and promoted the idea of only allowing flawless individuals to reproduce, thus marginalising anyone with even minor disabilities. It is clear that one reason for this view was either their ignorance of the balanced approach explained in the final revelation or their unawareness that human traits are not just inherited but can also be shaped by life circumstances, experiences, and social injustices. In this regard we ask: How should we respond to someone who steals food out of hunger when the State has not provided for them? Should we solely judge their action, which is in principle seen as wrong and illegal, as merely a desire to steal, or we solely investigate their family history to see if their parents, grandparents, or siblings have also committed theft in the past and then say that this is a specific deficient trait of theirs? In this regard, we can easily enter into false analogy, as Allah, The Most High, said that the brothers of Prophet Yusuf, peace be upon him, said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Yusuf. 77]

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

Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; but rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [1.2]

Or should we first examine the circumstances that led to this behaviour before making a judgement, especially if there are other signs indicating why this person stole? We’ll suffice with this one example because this article does not aim to present the researches of sociologists or their different opinions on human behaviour in different situations.

Furthermore, there is no doubt that when we evaluate the different perspectives of social scientists, we’ll find that some agree with the infallible principles of the final revelation or contradict it, or their arguments may contain both what agrees or disagrees with the divine revelation. In all cases, the Muslim returns to the upright scholars of Ijtihad for Fatwa after explaining the specific social circumstances in a society. This is because there is no doubt that seal of the Prophets, peace and blessings of Allah be upon him, received an infallible revelation from Allah, the Creator of all existence, who knows what is needed to balance human life. While we may attempt to understand circumstances and find solutions, it is clear that without returning to revelation alongside our experiences, we’ll be exposed to many pitfalls. Therefore, this article does not focus on presenting or analysing social scientists’ views or prioritising some over others; instead, it mentions briefly some of the reasons behind the flawed judgements of the Eugenists.

As for the balance regarding human or character traits in general, Imam Ibn Al-Qayyim, may Allah have mercy upon him. He said:

Akhlaq [character traits] is bounded by limits. Transgression takes place when these limits are exceeded, while deficiency and humiliation arise when one falls short.

The commendable aspects of anger lie within its boundaries of bravery and a distaste for despicable and inadequate behaviour. These boundaries represent the pinnacle of anger’s expression. However, when one surpasses these limits, they cross into transgression and oppression. Conversely, if their anger is lacking, they will exhibit cowardice and fail to abhor despicable behaviour. The scope of eagerness lies in acquiring what is necessary for one’s worldly pursuits and employing suitable means to attain them. Insufficient eagerness leads to humiliation and wastage of valuable time or opportunities while exceeding its limits breeds intense greed and unworthy desires. The boundaries of envy lie within the realm of praiseworthy competition, where individuals strive for perfection and aim to surpass another competitor. However, once these limits are exceeded, envy transforms into jealousy characterised by animosity and oppression. In such instances, the envious person desires the deprivation of blessings for the one envied and is eager to cause harm. Conversely, if one lacks (what is required of jealousy), it leads to a diminished sense of worth and a weakened drive to achieve. The Prophet [peace and blessings of Allah be upon him] said, “There should be no envy except in two (people); a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he judges by way of it and teaches it to the others”. This form of envy (requires commendable) competition among individuals, and the Haasid (the one who is envious of their competitor) strives to resemble the person they envy, without (harbouring) the detestable envy (which makes one) wish that the blessings bestowed upon the envied individual should cease.

The boundaries of desires provide a means of relaxation for the heart and intellect after exerting oneself in acts of obedience and striving to accomplish virtuous deeds. However, when one exceeds these limits, it gives rise to intense and barely controllable emotions, as well as lewdness, ultimately causing the person to descend to the level of animals. On the other hand, lacking desire and not utilising it as a means to pursue perfection and virtue leads to weakness, impotence, and humiliation. The boundaries of relaxation lie in its ability to replenish one’s energy and enhance their mental capacity, thereby enabling one to carry out acts of obedience and accomplish virtuous deeds. This safeguards against the detrimental effects of exertion and exhaustion. However, when an individual exceeds these limits, it leads to a lack of enthusiasm, laziness, wastage of time and opportunities, and many beneficial endevours are missed. Conversely, insufficient relaxation hampers one’s strength and may even result in debilitation.

The boundaries of generosity are marked by two extremes, where surpassing these limits results in extravagance and wastefulness. Conversely, a deficiency in generosity leads to avarice and a reluctance to give freely. The boundaries of courage lie in the fact that exceeding them results in recklessness while lacking courage leads to cowardice and weakness. Its limit is to act when necessary and abstain when it is not. Jealousy has its limitations, as crossing them leads to false accusations and (unjustified) evil suspicions against blameless individuals. Conversely, the absence of jealousy leads to heedlessness and a lack of regard for one’s honour. When humility is exceeded, it gives way to indignity and humiliation, whereas the absence of humility gives rise to pride and boasting. There are limits to honour, and if someone exceeds those limits, it will inevitably result in pride. On the other hand, when someone lacks honour, it leads to humiliation and a loss of dignity.

Justice provides a precise balance to these affairs and requires that a person follow the path set by Islamic legislation – the path is free from both exaggeration and negligence. The foundation of all beneficial matters, whether in this worldly life or the hereafter, rests upon this; rather, physical well-being can only be achieved by adhering to it, for any disruption in the proper balance of the human body’s elements – whether due to excessive indulgence or negligence – leads to a deterioration in its health and strength, proportionate to the extent of this (imbalance). Similarly, engaging in natural activities such as sleep, staying up late at night, eating, drinking, sexual intercourse, movement, recreation, seclusion, and socialising, in a moderate manner – without excess or deficiency – is considered to be upright, appropriate, and balanced; however, when an individual veer towards either extreme, it is deemed to be a deficiency and will yield deficient outcomes. One of the noblest and most beneficial sciences is the knowledge of the boundaries (within which affairs are confined), particularly the divine limits – the commands and prohibitions (outlined in the Qur’an and Sunnah). Those who possess more understanding of these divine limits are the most learned individuals, so they neither include anything outside of these limits nor exclude anything that falls within them. Allah, The Most High, said:

ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. [at-Tawbah. Ayah 97]

Thus, the individuals who remain within the confines of the moral values and actions outlined in the Islamic legislation, both in their understanding and implementation, are the most just, balanced, and upright. [2] [end of quote]

Therefore, let’s contemplate the verse:

ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. [at-Tawbah. Ayah 97]

Thus, ignorance can both afflict the affluent and the common people in society depending on their acquaintance with the limits imposed by all Wise Creator in creed, worship, mutual dealings, social justice, social welfare and upbringing.

It is important to clarify that this article does not aim to completely disregard research on social behaviour or other scientific topics, rather, it makes it clear – as will follow – that whatever is beneficial and those not contradict the revelation is identified and dealt with by the upright scholars of penetrating insight after thorough investigation. In this regard, Imam As-Sadi, may Allah have mercy on him, said:

Whatever is beneficial from these fields for both religious and worldly matters, for communities and individuals, falls under the umbrella of the religion. The religion has clearly pointed out and directed people towards these beneficial affairs and every useful thing until the Day of Judgement; and a clarification that if modern professions are not aligned with the principles and values of religion, their negative impact will outweigh their positive contributions. Nonetheless, this principle necessitates two important considerations:

First, it is essential to know the teachings of the Qur’an and the Sunnah, both in general and in detail.

Second, one must be aware of the existing affairs and recognised realities that are acknowledged by fair-minded individuals.

By being well-informed about these two aspects, it becomes evident that Islamic disciplines, functions, and specific subject matters do not exclude anything that promotes goodness and righteousness. The person who thoroughly understands this uses these two elements as evidence and understands that a lack of either one or both can lead to deficiencies. By grasping the overarching fundamental principles related to the topic, they can connect specific issues back to these fundamental principles. However, if someone speaks on these specific issues without first understanding the general fundamental principles, serious mistakes will be made, leading to confusion only for the ignorant or the stubborn opponents. [3]

He also said:

Allāh said:

كتاب أنزلناه إليك مبارك ليدبروا آياته وليتذكر أولو األلباب

(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember]. [Saad. 29]

Indeed, Allāh has commanded a person to employ sound reasoning and deep contemplation to reflect on the signs He has created, as well as on His revealed proofs, verses, lessons, and revelations. This reflection enables the person, through their sound intellect, to comprehend the benefits and signs present in creation. Subsequently, they can understand, utilise, and derive benefits from these insights according to their circumstances. Allāh has made it clear that these signs are meant for those who believe, those who understand, and those who possess unwavering faith. The believers, endowed with sound intellect and certainty, contemplate Allāh’s signs, gaining benefits that elevate their status in both this life and the Hereafter. Allāh said:

وما تغني اآليات والنذر عن قوم ال يؤمنون

But neither Ayat (proofs, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not. [Hud. 101]

The one who does not benefit from Allah’s signs fall into one of two categories: they are either individuals steeped in profound ignorance and misguidance, lacking the gift of sound intellect and comprehension, or they are proud and obstinate individuals who, misled by their own reasoning and intelligence, have arrogantly chosen to disregard the signs of Allah.

Allāh stated about the believers:

وأمرهم شورى بينهم

And who (conduct) their aairs by mutual consultation. [Al-Shura 38]

This aair, which Allāh commanded His Prophet to address, and which He described as a characteristic of the believers, encompasses all aspects of both religious and worldly affairs that pertain to them and others. Therefore, this suggests that issues with evident means of well-being and benefit should be highlighted for action, while those with clear harmful consequences should be avoided. In cases of uncertainty, they seek assistance through consultation, thoughtful consideration, and dialogue until clarity is achieved regarding the appropriate course of action and the potential benefits or harms are revealed.

No sensible person would harbour doubt that this great fundamental, which Allāh has commanded and praised—namely, the establishment of consultation—is the path for the rectification of all matters. This principle applies not only to the sciences and responsibilities outlined in Islamic law but also to various aspects of worldly knowledge, as well as to the aairs of both individuals and groups. The advantages of thorough and eective consultation are countless, and it is widely recognised that numerous issues rely on it, as well as every matter regarding which consultation is established by those who possess expertise and ability in it. Allah said:

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَٰكِبُونَ

And certainly, you (O Muhammad ) call them to a Straight Path (true religion Islamic Monotheism). And verily, those who believe not in the Hereafter are indeed deviating far astray from the Path (true religion Islamic Monotheism). [Al-Muminoon 73-74]

The upright path advocated by the Messenger Muhammad and the mighty Qur’an is one of (perfect) integrity and harmony, ensuring perseverance in faith, morals, and actions that promote well-being in both religious and worldly matters, for individuals and the Muslim Ummah as a whole. This path serves as a protector of the sciences and responsibilities outlined in Islamic law, as well as worldly disciplines, since true righteousness can only be attained through it. Relying solely on material things will yield nothing, and its harm would be greater than its good outcomes, which is why Allah stated:

وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَٰكِبُونَ

And verily, those who believe not in the Hereafter are indeed deviating far astray from the Path (true religion Islamic Monotheism). [Al-Muminun 73]

Read the article by Shaikh Abu Iyaad, may Allah preserve him.

Understanding the Two Definitions of ‘Science’ in Operation

http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

 Footnote a: https://www.youtube.com/watch?v=hKgIjOKSNQQ

 

[1] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. pages 37-40]

[1.2]  I’laam Al-Muwaqqi’een 1/198. paraphrased:

قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]

أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[2] An Excerpt from ‘Al-Fawaa’id page 207- 209. Slightly paraphrased

[3] Al-Dalaa’il Al-Qur’aniyyah Fee Anna Al-Uloom Wal A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fee Ad-Deen Al-Islamiy pages 1-2 [The Qur’an evidences demonstrates that modern beneficial sciences and activities are incorporated into the Islamic religion]

Different Types of Punishments

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Articles, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Quote:

O people! Allāh, The Blessed and Exalted, obligated every Makhluq (Jinn and human) to obey Him and His Messenger in every era and place, and forbade us from disobeying Him and His Messenger. Allāh, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَوَلَّوۡاْ عَنۡهُ وَأَنتُمۡ تَسۡمَعُونَ

O you who believe! Obey Allah and His Messenger, and turn not away from him (i.e. Messenger Muhammad) while you are hearing.

Allāh, The Most High, said:

قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): “Obey Allah and the Messenger (Muhammad).” But if they turn away, then Allah does not like the disbelievers.

Allāh, The Most High, said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” [An-Nur 63]

In these noble verses, Allāh, The Most High, commanded (us) to obey Him and His Messenger, and He made obedience to Him and His Messenger a means to happiness in this life and the next. He forbade (us) from disobeying Him and His Messenger, and He made disobedience to Him and His Messenger a cause of punishment in this worldly life- a punishment that cannot be perceived. Because of this, Allah ended these two verses by mentioning Fitnah, the severity of His Punishment and the painful torment against the one who disobeys Him and His Messenger. Imam Ahmad, may Allah have mercy upon him, said about this verse: “Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he (i.e. the person) rejects some of his (i.e. the Prophet’s) saying, something of deviation may enter into his heart, thus, he is destroyed. [Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97]

Full Article Below

Allahs_Different_Types_of_Punishment_By_Shaikh_Abdullah-Adh-Dhufayri

 

A Weaponised Ambiguity of Some of The Khawārij Broken and Scattered

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, The Salaf - Pious Predecessors.

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

Allah, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

فَرَآهُ حَسَنًا

so that he considers it as good.

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them.

Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

“And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2] [end of quotes]

Some Kharijites (terrorists) seek to use this hadith to justify their heinous knife crimes in the name of Islam, but as usual, they are terribly mistaken – may Allah guide them or protect us from their dangerous misconceptions Amin.

Context of The Hadith “With slaughter I came to you”. (a)

Abdullah Ibn Amr Ibn Aas, may Allah be pleased with him and his father] was asked about the worst thing he saw committed by the Quraysh against Allah’s Messenger, peace and blessings of Allah be upon him, so he said:

“I was present when their notables met together one day in al-Hijr. They spoke about Allah’s Messenger, peace and blessings of Allah be upon him, and said, ‘We have never exercised patience in anything similar to that which we are exercising patient regarding this man. He has declared us fools, reviled our forefathers, criticised our religion, split our ranks and insulted our gods. Indeed, we have exercised patience regarding him in a great matter – or they stated some statement to that effect’.

So, while they were engaged in that discussion, Allah’s Messenger appeared and kept on walking until he touched the corner (of the Kabah, where the Black Stone is); then he went past them as he performed Tawaf around the Kabah. When he went past them, they made fun of some of the statements he was uttering, and I could see from (the expression) on his face that it (offended him). He carried on and when he went past them the second time, they made fun of him in the same manner and I could see from (the expression] on his face that it (offended him).

Then he carried on and when he went past them the third time, they made fun of him in the same manner. He said, ‘O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you’. The people were very shocked by his statement to the extent that there was not a man among them except that he froze, as if there was a bird on his head, and those who uttered the harshest statements to him – prior to that – began speaking to him with the best words, saying, ‘O Abu Al-Qasim! Go away, go away, because by Allah you have never been an ignorant person’. So he left them.

The next day, they gathered at al-Hijr and I was with them. They said to one another, ‘You stated how impatient you are becoming with him, what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone’. While they were in that state, Allah’s Messenger, peace and blessings of Allah be upon him, appeared and they all rushed towards him together, surrounded him and said, ‘You are the one who said such and such’ – making reference to what has reached them regarding the criticism he directs at their gods and religion. He said, ‘Yes, I am the one who said that’. I saw a man among them grab the neck of his garment, then Abu Bakr as-Siddeeq, may Allah be pleased with him, got up to defend him and said while crying, ‘Would you kill a man just because he says, ‘My lord is Allah?’ They left him and that was the worst incident of aggression I saw from the Quraish. [3]

In another hadith reported by Imam Al-Bukhari, Urwa Bin Zubayr, may Allah have mercy upon him, said, “I asked Abdullah ibn Amr, may Allah be pleased with him, ‘What was the worst thing the pagans did to Allah’s Messenger, peace and blessings of Allah be upon him?’ He said, ‘I saw Uqbah Bin Abee Mu’ayt coming to the Prophet while he was praying and put his sheet around his neck and squeezed it hard. Abu Bakr, may Allah be pleased with him, came and pulled Uqba away from the Prophet, peace and blessings of Allah be upon him, and said, ‘Do you intend to kill a man just because he says, ‘My Lord is Allah’, and he has brought forth clear signs (proofs) from your Lord?'”. [4]

So, we clearly see in the above narrations that the Prophet, peace and blessings of Allah be upon him, was greatly harmed by the Quraish notables. And regarding the statement of the Prophet, “O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you”, Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

These people [i.e. Kharijites] come along uttering things and doubts that the Prophet said, ‘I have brought you slaughter’… ‘I have brought you slaughter’. They understand the word slaughter to mean the cutting off the head. This is an understanding that is very far removed from what is correct. And from the proofs that it is far removed from what is correct is that it has not been implemented (in this manner) by anyone from the Muslim Ummah – among the companions of the Prophet to whom this statement was made – up until our present time when these [khaarijites] implemented it in this manner!

The context of the Prophet’s statement “I have brought you slaughter” is that the Arabs and the disbelievers before Islam used to treat the captive or the enemy in various ways- torture, punishment, humiliation etc.. The Prophet forbade all of that, and said, “I have brought you slaughter”, meaning killing through confrontation [i.e. when war takes between combatants]. Slaughter in this context means to killing and encounter (between combatants) and it does not mean to pull out a knife as it is said or as they assume. Therefore, all that the Arabs used to do with regards to torturing the people before death, cutting off the ears, mutilating the person during war etc, Islam eradicated it, Thus, one thing remained and that is to kill (during war between combatants). If the person is not killed, he is to be honoured, safeguarded, protected and (wounds) treated. He has the well-known rulings related to the affair of a captive. This hadith has many ramifications and detail explanation [i.e. other than the false understanding derived from it by the Khaarijites]. [5] [end of quote]

Therefore, we remind those biased non-Muslims who utilise merely use the kharijites for their own agendas that after being acquainted with the correct understanding of this hadith, you must cease attributing the deeds of the Khawaarij (ISIS, Boko Haram, Al-Qaeda and their ilk) to Islam?! If you do not cease, then indeed, you have uttered a mighty slander against Allah and His Messenber. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us about the khawarij in many ahadith. He said:

“A people will come from the east who recite the Qur’aan, but it will not go beyond their throats. They will pass through the religion just as an arrow pierces its target and they will not return to it just as the arrow does not return to the bow”. [Al-Bukhaari 7123]

He said:

“During the last days [i.e. end of time], there will be young people with foolish dreams. They will say the best of statements amongst creation, but they will pass through Islam just as an arrow passes through its game. Their Eemaan will not go beyond their throats”. [Al-Bukhari 4770]

He said:

“There will be discord and division in my Ummah and a people will come with beautiful statements but evil deeds. They recite the Qur’aan, but it will not go beyond their throats. They will exit the religion just as an arrow leaves its target and they will not return until the arrows returns to its notch. They are the worst of the creation”. [Abu Dawud 4765]

He said:

“Some people from my Ummah will emerge from the east, who recite the Quran but it will not go beyond their throats. Every time a group of them appears it will be cut off. The Messenger repeated this and on the tenth time he said, “Every time a group of them emerges, it will be cut off, until Dajjaaj appears from their remnants”. [Musnad Aḥmad 27767]

Ubaydullah Ibn Abee Rafi, may Allah have mercy upon him, said:

“The Khawarij came out against Ali ibn Abee Talib, may Allah be pleased with him, and said, ‘There is no judgement, except the judgement of Allah’, so Ali said them, ‘A statement of truth by way of which falsehood is intended'”. [Ṣaḥih  Muslim 1066]

Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:

“I was acquainted with the early period of Islam. By Allah, the Khawarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawarij. If Allah allowed the opinion of the Khawarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [6]

Imam at-Tabari, may Allah have mercy upon him, said:

“The Khawarij came to a village and captured a man and his daughter. She said to them, ‘O people of Islaam! Verily, my father is an old man so do not kill him, and I am only a girl. By Allaah, I have never committed immorality and I have never harmed anyone’. They brought her out to murder her whilst she kept on saying, ‘What sin have I committed; what sin have I committed?’ She fainted thereafter and they killed her with their swords”. [7] [end of quotes]

Indeed, we have all witnessed the atrocities perpetrated by the present day Khawaarij, just as the above mentioned three Imams of the Sunnah reported incidents regarding ISIS’s, Boko Haram’s, Al-Shabab’s and Al-Qaeda’s barbaric predecessors. The khawarij do not even spare one another, as Imam Wahb Ibn Munabbih stated, “If ten or twenty men among them were to rise, there would not be a man among them except that he claims the Caliphate for himself; every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief”.

Read the following articles titled: Takfiris on Steroids: The Alleged ‘Jihad’ of ‘The Dogs of Hellfire’ – ISIS and al-Nusrah in Iraq and Syria: By Shaikh Abu Iyaad, may Allah preserve him:

http://www.takfiris.com/takfir/articles/xpxlk-takfiri-chaos-isis-make-takfir-and-kills-leader-of-al-nusrah.cfm

http://www.takfiris.com/takfir/articles/sewep-takfiris-on-steroids-the-alleged-jihad-of-the-dogs-of-hellfire—isis-and-al-nusrah-in-iraq-and-syria.cfm

http://www.takfiris.com/takfir/articles/pqdbf-takfiris-on-steroids-3-saudi-member-of-jabhah-al-nusrah-executes-two-saudis-from-isis-daish.cfm
http://www.takfiris.com/takfir/

Therefore, this victory mentioned in the hadith is not for the criminals of ISIS, rather the Prophet stated that whenever a group of the Khawarij emerges they will be cut off.

Finally, there is no room left to argue that because the leaders of this or that specific non-Muslim nation did such and such to this or that Muslim country during colonialism, thus, we must treat their citizens in the manner we wish; rather, the Muslim rulers during war are commanded to adhere to obedience to Allah and the Sunnah of His Messenger. This is neither an apologetic stance nor blameworthy compromise, rather, it is rooted in Islamic law. We have a beautiful example regarding this matter. Abu Hurairah, may Allah be pleased with him, reported:

“The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumamah?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumamah?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumamah?” He said, “I have got what I told you. So the Prophet said, “Set him free”.

Then (Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the `Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” [8]

The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”. [9]

True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants

Allah [The Exalted] informed us of some of the qualities of the Abrar [The pious, who fear Allah and avoid evil]: ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ – And they give food, in spite of their love for it]- Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most; [مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا – the Miskin (poor), the orphan, and the captive (10)]; saying, [إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ -We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you] – Meaning, to seek Allaah’s Reward. Mujaahid and Ibn Jubayr [may Allaah have mercy upon them] said, “As for these people, they did not make this statement, but Allaah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”. [لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ – We wish for no reward]- Meaning, by way of actions; [وَلَا شُكُورًا – nor thanks]- Meaning, by way of statement. [11]

[إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا – Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)]. [فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا – So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Surah Al-Insan. 8-11] [End of quote]

Indeed, the path of the Messenger of Allah, peace and blessings of Allah be upon him, stands as the only truly exemplary path to follow in all matters of life. In our time, we have seen the harsh treatment of prisoners of war by some soldiers acting under the influence of global powers in places like Iraq and Afghanistan. We have also observed the actions of groups such as Al Qaeda, Al Shabab, ISIS, Boko Haram, and some soldiers under Netanyahu’s command. In contrast, we can reflect on the compassionate way the Messenger and his companions treated Thumamah, may Allah be pleased with him. In a similar vein, while it is undeniable that some members of Netanyahu’s security forces have perpetrated a great transgressions, it remains utterly indefensible to rationalise Hamas’s assaults on non-combatants and unarmed civilians under Netanyahu’s administration. Read the article: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Also, in our era we’ve witnessed some globalists as well as Netanyahu’s henchmen placing sanctions on their opponents, often hurting innocent civilians more than the ones they claim to be targeting. However, consider how the Prophet handled the hostile Quraysh when Thumamah said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission”. They wrote to the Messenger and pleaded with him, so he allowed them to freely carry their food, even though they were his staunchest enemies who sought to starve him and Banu Hashim; rather they even attempted to murder him.

We ask Allah to grant us the ability to follow the authentic Sunnah of the Messenger because that is the only path to salvation, as Allah [The Exalted] stated: [لَقَدۡ كَانَ لَكُمۡ فِيہِمۡ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ‌ۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ – Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise]. [Surah Al-Mumtahinah. 6]

Read articles: The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11): https://www.abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/

Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[a] Sahih Mawaarid 1404

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

[3] Fathul Baaree 1/567. Daarus Salaam 1st edition 1421AH Year 2000

[4] Sharh Umdah Al-Ahkam page 96. By Imam As-Sadi. Publisher Dar at-Tawhid. 1st edition 1431AH Year 2010

[5] Listen to audio here: https://youtu.be/h1j7VXndF2M

[6] Tarikh Dimashq 69290

[7] Tarikh at-Tabari 6/124

[8] Al-Bukhari. 4372

[9] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319

[10] Tafsir as-Sadi]

[11] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi

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

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Sahaabah, Salafi Mosques & Centres, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allāh, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

[فَرَآهُ حَسَنًا- so that he considers it as good]

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

Ibn Abbas, may Allāh be pleased with him and his father, said:

“This Ayah was revealed concerning Abu Jahl and the idolaters of Makkah”.

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2]

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

Unsubstantiated Overseas Claims and Local Proxies

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

A Brief Reflection on the Occasional Shift from Unsubstantiated Overseas Claims on Twitter to Local Proxies

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

The fact that a statement regarding something is lies and falsehood is sometimes known based on the statement in and of itself, its contradictions, perplexity and the manifestation of those clear indications which shows that it is lies. Lies might be manifested based on what it is in reality, manifested based on what is apparent and what is being concealed. It is sometimes known based on the situation of the utterer of the lie, for indeed the one who is known for lying, wickedness and deception, his statements do not show anything else except a state of conformity with his deeds. He does not utter a statement or perform an action similar to that of a pious and truthful person – the one innocent of every evil, deception, lie and wicked behaviour; rather the heart, intention, statements and deeds of the truthful one have the same image; and the heart, statements, deeds and intentions of the liar have the same image. [1]

It used to be said that whoever perpetrates these three acts  will be haunted by them:

Rebellion against Allah’s commandments.

Allah said:

 يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus 23]

Evil plotting

Allah said:

 وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

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

Breaking pledges

Allah said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm]. [Al-Fath: 10] [2] [end of quote]

We often observe that when some are challenged for making unsubstantiated claims from abroad via Twitter, they shift to other topics or become silent to avoid further scrutiny. Furthermore, this silence is a strategic move to avoid further self-contradiction while planning their next steps. At other times, the local proxies take up the task after it becomes very risky for their overseas counterparts. However, unless Allah guides a person to sincerely practice self-restraint, avoiding the truth and planning for future confrontation is detrimental. Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ

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

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

…whoever plots against another with a forbidden plot, then indeed, Allah, Glorified be He, free from all imperfections, the Most High, will surely plan against him. And that (certainly) Allah will plan for the oppressed one if he exercises patience in facing the plot of the plotter against him and shows him kindness. (This is) because the believer – who relies on Allah – when plotted against by the people, then indeed, Allah, The Most High, will plan for him and aids (grants him victory, or the upper hand) without any might or power on his part.

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

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 2/469-470. Slightly paraphrased

[2] Kitab Uyoon Al-Akhbar 1/149 By Al-Allamah Ibn Qutaybah, may Allah have mercy upon him.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [103]

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

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

يمكن أن يكون في العوام من يخافون الله أكثر وأكثر من كثير من المنتسبين إلى العلم
فكأنما يتعلم ليظلم !
ويتعلم كيف يكذب ويفتري ! يتعلم ويدرس الأدب حتى يتفوه بالبوائق وبالبهت ! »
التقوى وأثارها (24)

It may be that there is among the common people one who fears Allah far more than many among those ascribed to knowledge. It is as if he (i.e. such a person ascribed to knowledge) learns only to (commit) oppression! He learns how to lie and slander! He learns and studies etiquettes only to utter evil and falsehoods (false accusations, slander etc).

at-Taqwa Wa Aathaaruhaa 24. paraphrased

تقوى الله و آثارها الطيبة-2 – العلامة الشيخ ربيع بن هادي عمير المدخلي
https://rabee.net/audio/%D8%AA%D9%82%D9%88%D9%89-%D8%A7%D9%84%D9%84%D9%87-%D9%88-%D8%A2%D8%AB%D8%A7%D8%B1%D9%87%D8%A7-%D8%A7%D9%84%D8%B7%D9%8A%D8%A8%D8%A9-2/

متن التقوى وأثارها وأوصاف المتقين وجزاهم الشيخ ربيع بن هادي المدخلي .pdf
https://www.mimham.net/tan-2516-52

photo of island and thunder

[1] The Character Trait Most Hated by the Messenger

Written by Abdullah Jallow on . Posted in Articles, Basics, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Aisha, may Allah be pleased with her said:

“There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [at-Tirmidhī 1973]

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

Beware of kadhib, as it corrupts one’s ability to teach people and illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] [1]

 

Beware! Relentless Repetition Is Used Nowadays On Social Media to Solidify Lies or Misinformation

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition. Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]

Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages. Initially, individuals might dismiss the content, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Consequently, they believe that relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread. It is profoundly disheartening to witness some Muslims resorting to such insidious tactics to tarnish reputations online. They perpetuate the same falsehoods, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated. While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [3]

Read: Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

Two Compelling Admonitions – “Outcomes of Truthfulness and Lying” By Al-Allamah Rabee

 

[1] Al-Fawa’id 202-203

[2] The Psychology of crowds 132-136

[3] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

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

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

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

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ

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

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

والله المستعان

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

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

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

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

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

We ask Allah:

اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

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

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

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

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

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

Ignorance:

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

Envy:

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

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

 

Fear of losing one’s status and prestige:

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

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

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

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

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

 

Conversation between Abu Jahl and Akhnas Bin Shuraiq

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

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

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

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

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

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

Allah, The Most High, said:

وَلَقَدۡ أَخَذۡنَآ ءَالَ فِرۡعَوۡنَ بِٱلسِّنِينَ

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

Meaning: Afflictions and drought for a long time.

وَنَقۡصٍ۬ مِّنَ ٱلثَّمَرَٲتِ لَعَلَّهُمۡ يَذَّڪَّرُونَ

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

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

Then Allah, The Most High, said:

فَإِذَا جَآءَتۡهُمُ ٱلۡحَسَنَةُ قَالُواْ لَنَا هَـٰذِهِۦ‌ۖ

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

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

Then Allah, The Most High, said:

وَإِن تُصِبۡہُمۡ سَيِّئَةٌ۬ يَطَّيَّرُواْ بِمُوسَىٰ وَمَن مَّعَهُ

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

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

Then Allah,  The Most High, said:

أَلَآ إِنَّمَا طَـٰٓٮِٕرُهُمۡ عِندَ ٱللَّهِ وَلَـٰكِنَّ أَڪۡثَرَهُمۡ لَا يَعۡلَمُونَ

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

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

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

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

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

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

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

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

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

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