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Reflections from some statements of Al-Allamah Rabee bin Hadi Al-Mad’khali [19 of 80]

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

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

https://rabee.net/%D8%A7%D9%84%D8%BA%D9%8A-%D9%88%D8%A7%D9%84%D8%B6%D9%84%D8%A7%D9%84-%D9%8A%D8%AC%D9%85%D8%B9%D8%A7%D9%86-%D8%AC%D9%85%D9%8A%D8%B9-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A7%D8%AA/

[الغي والضلال يجمعان جميع السيئات – (Ghay – to deviate from upright conduct) and Dalaal (misguidance related to knowledge and creed) combine all evils]

All Praise be to Allah, Lord of the entire existence, and prayers and peace be upon the most honorable of the prophets and messengers, our Prophet Muhammad, and upon his family and companions. To proceed:

Presented to all Muslims is this [الكلام الرائع – wonderful, remarkable, speech] of Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] in which he spoke about the danger of Hasad (envy), and the danger of Ghay and Dalaal, and that they combine all evils. Therefore, it is incumbent upon all to [مراقبة الله – i.e. to recall the fact that Allah sees us, knows everything about us at all times, knows everything in our souls etc], strive to correct our beliefs and purify our hearts from envy, arrogance, transgression and all kinds of sins, especially major sins. Here is the speech of this Imam, who, may Allah have mercy upon him, stated in his treatise (titled) At-Tawbah (repentance) pages 236-238:

Indeed, Allah commanded His believing servants to supplicate to Him in every prayer with His statement:

ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ
صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ

Guide us to the straight path (of beneficial knowledge coupled with righteous action); the path of those (Prophets and their truthful, righteous followers) upon whom You have bestowed favour, not of those who earn Your anger (by not acting upon what they know) and nor of the astray (who act without knowledge). [https://www.thenoblequran.com/q/#/sura/1/6]

And for this reason, Allah freed His Prophet from these two (i.e. Ghay and Dalaal), saying:

وَٱلنَّجۡمِ إِذَا هَوَىٰ
مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ
وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ
إِنۡ هُوَ إِلَّا وَحۡىٌ۬ يُوحَىٰ

By the (phenomenon) of the star when it descends (and vanishes with the appearance of dawn). Your companion-(O Pagans of Quraysh)—has not erred (in the knowledge he has been given) nor has he erred (in his sincerity of purpose). Nor does he speak out of the desire (of his own soul) (and forge revelation thereby). It is nothing but revelation revealed to him (containing guidance, rectitude and piety which he follows). [https://www.thenoblequran.com/q/#/sura/53/1 ]

[الضال – The misguided one]: He is the one that does not know the truth, but rather thinks that he is upon the truth while he is ignorant of it, as is the case regarding what the Christians are upon. Allah [The Exalted] said:

[وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ – and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way]. [Al-Ma’idah. 77]

And [الغاوي – the one who deviates from upright conduct] follows his whims and desires even though he knows that this is contrary to the truth, as is the case regarding what the Jews are upon. Allah [The Exalted] said:

سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا وَإِنْ يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا ذَلِكَ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

I shall turn away from My Ayat (verses of the Quran) those who behave arrogantly on the earth, without a right, and (even) if they see all the Signs, they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Signs and were heedless (to learn a lesson) from them. [Al-A’raaf. 146]

Allah [The Exalted] said:

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

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

And in a hadith, the Prophet, peace and blessings of Allah be upon him said, “Indeed, what I fear most for you is the desires of the stomachs and privates parts that deviates a person from upright conduct, and the misleading trials”. That is because indeed Ghay and Dalaal combine all the evils of the children of Adam, because the human being is as Allah [The Exalted] stated: [وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولً – But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)] [Surah Al-Ahzaab. Aayah 72] [see footnote b]

So, by way of his wrongdoing, he becomes one who deviates from upright conduct, and by way of his ignorance he becomes a misguided one. And often he combines both these two affairs, so he is misguided in one thing, and deviated from upright conduct in another thing, because he is unjust and ignorant, and each of the two sins succeed one another, as Allah said: [فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا – In their hearts is a disease (of doubt, disbelief and hypocrisy), so Allāh increased their disease (by subjecting them to trials in which they preferred disbelief)]. [https://www.thenoblequran.com/q/#/search/2_10]

And as Allah said: [فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ – So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path)]. [As-Saff. 5]

Just as a believer is rewarded for a good deed with another good deed; if he acts according to his knowledge, Allah grants him knowledge he did not know; and if does a good deed, it invites him to another good deed. Allah [The Exalted] said: [وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ – While as for those who accept guidance, He increases their guidance, and bestows on them their piety] [Muhammad 17]

Allah [The Exalted] said: [وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى – And Allah increases in guidance those who walk aright [true believers in the Oneness of Allah who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)]. [Maryam. 76]

Allah [The Exalted] said: [وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا – As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism)]. [Al-Ankabut. 69]

Allah [The Exalted] said:

وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا
وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا
وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا

And if We had ordered them (saying), “Kill yourselves (i.e. the innocent ones kill the guilty ones) or leave your homes,” very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); ad indeed We should then have bestowed upon them a great reward from Ourselves. And indeed We should have guided them to a Straight Way. [An-Nisaa. 66-68]

Allah [The Exalted] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who believe [in Musa (Moses) (i.e. Jews) and ‘Iesa (Jesus) (i.e. Christians)]! Fear Allah, and believe too in His Messenger (Muhammad ), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight), and He will forgive you. And Allah is Oft-Forgiving, Most Merciful. So that the people of the Scripture (Jews and Christians) may know that they have no power whatsoever over the Grace of Allah, and that (His) Grace is (entirely) in His Hand to bestow it on whomsoever He wills. And Allah is the Owner of Great Bounty. [Al-Hadid. 28-29]

And he [.e. the Prophet (may peace and blessings of Allah be upon him)] mentioned the desires of the stomachs and private parts that deviates a person from upright conduct as reported in the Sahih (Al-Bukhari and Muslim) that he said, “Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him.” [Al-Bukhari 6474]

The common people know that this is a sin, but they commit it in pursuit of their desires. As for the misleading trials, if a servant of Allah is tempted, he will stray from the path ordained by Allah, whilst thinking that he is guided, as Allah stated:

وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ

And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan – devil) to be a Qarin (an intimate companion) to him. And verily, they (Satans / devils) hinder them from the Path (of Allah), but they think that they are guided aright! [Az-Zukhruf. 36-37]

Allah said: [أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ – Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good (equal to one who is rightly guided)? Verily, Allah sends astray whom He wills, and guides whom He wills]. [Fatir. 8]

Allah said: [وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ – Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds, and he was hindered from the (Right) Path, and the plot of Fir’aun (Pharaoh) led to nothing but loss and destruction (for him)]. [Ghafir. 37]

Allah said:

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالً
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

Say (O Muhammad ): “Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! [Al-Kahf. 103-104] – And due to this, the companions of the Prophet [may peace and blessings of Allah be upon him] interpreted this verse (and applied it) to those devoted in worship based on other than Allah’s Shariah with which He sent His Messenger, such as the idolaters, the people of the Scripture like the monks and the people of desires from this Ummah (of Muhammad), such as the Kharijites whom the Prophet [peace and blessings of Allah be upon him] commanded that they should be fought against, saying: “One of you will belittle his prayer compared to their prayer, his fast compared to their fast, and his recitation compared with their recitation. They will recite the Qur’an but it does not go beyond their throats, they pass through Islam as an arrow goes through the game’s body. Kill them wherever you meet them (i.e. when they initiate bloodshed), for indeed in killing them there is a reward from Allah – on the Day of Resurrection – for those who killed them”.

That is because these people exited the Sunnah of Allah’s Messenger and the Jama’ah of Muslims to the point that those who opposed them – such as Uthman, Ali and the rest of the believers who ruled over them – were declared infidels, and they declared it lawful to kill Muslims and confiscate their wealth, as the Prophet said about them: “They will kill the adherents to Allah and leave the idol worshippers (i.e. when Jihad is established)”.

And if the desires that deviates a person from upright conduct combines with misleading trials, the affliction becomes severe and the one upon this path becomes one who earns Allah’s Anger – an astray person. This often occurs because of the love of leadership and self-exaltation in earth, as was the case of Pharaoh. Allah [The Exalted] said:

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ

Verily, Fir’aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.). [Al-Qasas. 4]

Thus, Allah described him as one who exalted himself in the earth and caused corruption. Allah stated in the end of the Surah: [تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ – That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [Al-Qasas. 83]

This is why Allah stated about Fir’awn’s affair in particular: [وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ – Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds]. [Ghafir. 37]

And that is because love of the leadership is a hidden lust, as Shaddaad Bin Aws [may Allah be pleased with him] said, “O Arabs! What I fear for you the most is Riyaa and hidden lust”. It was said to Abu Dawood As-Sijistani, “What is hidden lust?” He said, “Love of the leadership”.

Your love for a thing blinds and deafens (i.e. one neither sees the truth nor listens to truth), so the love for that will beautify for him what he loves of self-exaltation and hatred against its opposite, until haughtiness and pride are combined in the affair, and envy, which is to harbour hatred against Allah’s blessing bestowed on His servants, especially those who oppose Him. Pride and envy are two diseases that destroyed the early and latter generations, and they are the greatest sins by which Allah was first disobeyed, because Iblees became arrogant towards Adam and envied him. Likewise, the son of Adam, who killed his brother, envied his brother, and that is why arrogance contradicts Islam just as polytheism contradict Islam, because Islam is submission to Allah alone. Whoever submits to Allah and to others is a polytheist, and whoever does not submit is an arrogant person, like the case of Pharaoh and the chiefs of his (kingdom). This is why Musa said: [وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ – And exalt not (yourselves) against Allah. Truly, I have come to you with a manifest authority]. [Ad-Dukhan. 19]

Allah stated about Fir’awn: [وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ – And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us]. [Al-Qasas. 39]

Allah said: [وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ – And they belied them (those Ayat) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayat) are from Allah, and Musa (Moses) is the Messenger of Allah in truth, but they disliked to obey Musa (Moses), and hated to believe in his Message of Monotheism]. So see what was the end of the Mufsidun (disbelievers, disobedient to Allah, evil-doers, liars.). (Surah An-Naml. 14]

And whoever submits himself to Allah as a Hanif (i.e. one who worships Allah alone), he is a Muslim who is adhering to the religion of Abraham, about whom Allah said to him, “Submit”, he said, “I have submitted to the Lord of the worlds”. And this Islam is the religion of the first and the last of the prophets and their followers, as Allah described – in his book – Nuh, Ibrahim, Musa, Yusuf, Sulayman and others amongst the Prophets, such as the statement of Musa to his people: [إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ – If you have believed in Allah, then put your trust in Him if you are Muslims (those who submit to Allah’s Will)]. [Yunus. 84]

Allah said: [إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا – Verily, We did send down the Taurat (Torah) [to Musa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews]. [Al-Ma’idah. 44]

Nuh said: [فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ – But if you turn away [from accepting my doctrine of Islamic Monotheism, i.e. to worship none but Allah], then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be one of the Muslims (those who submit to Allah’s Will)]. [Yunus. 72]

Yusuf said: [تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ – Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous]. [Yusuf. 101]

Bilqees said: [وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ – And I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [An-Naml. 44]

And deviating from upright conduct is not limited to the desires of the stomach and the private parts only, rather it related to desires of the stomach, the private parts, the desires of leadership, pride, self-exaltation and other than that. He (i.e. the person) is following his desires, even if he does not believe that it is a desire; (but) he is not like the misguided one, because he (i.e. the misguided one) thinks that he is doing well, and that is why Iblis was the first of those who deviated from upright conduct, as Allah said:

فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ
ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)]. [Al-A’raf. 16-17]

رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ
إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them. [Al-Hijr. 39-40]

Allah said:

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ

And (remember) the Day when He will call to them, and say: “Where are My (so-called) partners whom you used to assert?” Those about whom the Word will have come true (to be punished) will say: “Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence (from them) before You. It was not us they worshipped.” [Al-Qasas. 62-63]

Allah said:

فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ

Then they will be thrown on their faces into the (Fire), They and the Ghawun (devils, and those who were in error). And the whole hosts of Iblis (Satan) together. [Ash-Shu’araa 94-95]

That which is in the hadith, “What I fear for this Ummah of deviation from upright conduct”, is tantamount to deviation through desires of the stomach and private parts; but as for the deviation from upright conduct that is tantamount to arrogantly turning away from truth, this is the origin of unbelief, and the person upon this path is not from this Ummah, such as Iblis, Pharaoh and others. As for deviation from upright conduct by way of the desires of the stomachs and the private parts, this can happen to the people of faith, then they repent, as Allah said:

وَعَصَى آدَمُ رَبَّهُ فَغَوَى
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى

Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. [Taa Haa. 121-122]

And in the Sunan and Al-Musnad from the hadith of Laith bin Sa’d on the authority of Yazid bin Al-Haad on the authority of Amr on the authority of Abu Saeed Al-Khudri who said: I heard Allah’s Messenger (saying), “Indeed, Iblis said to his Lord [The Mighty and Majestic]: ‘By Your Might and Majesty, I will not cease to deceive the children of Adam as long as the souls are in them (i.e. as long as they are alive)’. His Lord [The Mighty and Sublime] said to him, ‘By my Might and Majesty, I will not cease to forgive them as long as they ask forgiveness from me'”.

May Allah have mercy on Shaikh Al-slam Ibn Taymiyyah, and I ask Allah that this article will benefit all Muslims, especially students of knowledge. May Allah bless and bestow peace upon our Prophet Muhammad, his family and companions.

Written by
Rabee Bin Haadi Omair Al-Madkhali
On 28/8/1432 AH

Paraphrased:

https://rabee.net/%D8%A7%D9%84%D8%BA%D9%8A-%D9%88%D8%A7%D9%84%D8%B6%D9%84%D8%A7%D9%84-%D9%8A%D8%AC%D9%85%D8%B9%D8%A7%D9%86-%D8%AC%D9%85%D9%8A%D8%B9-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A7%D8%AA/

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Footnote a: https://salafidawahmanchester.com/2020/04/12/the-scholar-his-abundant-knowledge-and-the-dog-that-lolls-its-tongue-out-a-mighty-parable/

Footnote b: إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬

Verily, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah Al-Ahzaab. Aayah 72]

Yusuf, Allah’s prophet, son of Allah’s prophet, son of Allah’s prophet, son of Allah’s friend

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

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

Abu Hurairah, may Allah be pleased with him narrated that Allah’s Messenger, peace and blessings of Allah be upon him, was asked, “Who is the most honourable amongst the people?” He said, “The one who fears Allah the most”. They said, “We are not asking you about this”. He said, “Then the most honourable amongst the people is Yusuf, Allah’s prophet, the son of Allah’s prophet, the son of Allah’s prophet, the son of Allah’s friend (i.e. Prophet Ibrahim)”. They said, “We are not asking you about this”. He said, “So you are asking me about the Arabs’ descent; the people are of different descents and those who were best in the pre-Islamic period are the best in Islam, if they acquire (sound) understanding of (religion)”.

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

In this hadith, it is legislated for the one to whom something related to the religion is hidden that he asks, and the scholar is the one who is asked. The Prophet, peace and blessings of Allah be upon him, is the foremost teacher and the one who conveys the religion (ordained) by Allah. His companions used to ask him about that which they wanted to understand in order to act upon it. This hadith is proof that the companions of the prophet asked about matters related to their religion in order to acquire understanding of the religion. Knowledge- as it is said – is based on questions and answers. In this hadith, there is proof of the virtue of piety, just as Allah, The Mighty and Majestic, said:

إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ

“The most honourable of you in the sight of Allah are those who fear Allah the most”.

Piety gathers every good because it is clearly manifested by fulfilling commands, keeping away from prohibitions, declaring lawful what is lawful and declaring unlawful what is unlawful – inwardly (in one’s heart) and apparent (on one’s actions), and adherence to the (Qur’an and the Sunnah).

In this hadith, there is proof regarding the virtue of Yusuf, peace be upon him, and his fathers because the Prophet peace and blessings of Allah be upon him, mentioned them.

In this hadith, there is proof regarding the humility of the Prophet because he made known to them the virtue of his brother- the noble Prophet – Yusuf.

In this hadith, there is proof regarding the virtue of the Arabs if they possess understanding of Islam and learn the religion, for indeed the noble Qur’an was sent down in the language of the Arab, thus, if they acquire understanding of the religion, they will be able to convey it in Allah’s earth. This is what took place in this Ummah of Muhammad, for indeed after he was sent, he called the Arabs to Iman until a great Ummah was established who were able to perform Jihad (a) and give Dawah in the path of Allah. They dispersed in the earth after acquiring understanding of their religion from Allah’s Messenger and spread it in the regions of the earth- propagated, teaching, performing Jihad and judging between the people, until Allah (gave Islam the upper hand) almost everywhere in the world through them, and this was a favour bestowed on them by Allah.

In this hadith, there is proof regarding the virtue of understanding in the religion and that the one who acquires understanding of the religion with a good intention in order to remove ignorance from himself, act based on the understanding in the Islamic religion and spread it in the earth, he has a great reward and station in the sight of Allah. And Allah knows best.

The evidence (or testimony for the main subject matter in this hadith) is that the people are of different descents. The best of them during the pre-Islamic era are the best in Islam if they possess (sound) understanding. Therefore, whoever was from the good people during the pre-Islamic era and acted that way amongst the people, then Allah blessed them to accept Islam and they acquire understanding, they’ll be the best people because they had a good basis which Islam increased in good and perfection. (1)

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever is held back by his deeds, his lineage will not push him forward”. (2)

Imam An-Nawawi, may Allah have mercy upon him, said, “Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, it is obligated to him not to crown himself with nobility of lineage and the virtues of his forefathers, while he is lagging behind in (performing good) deeds”. (3)

[1] :An Excerpt from “at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/34-35

[2] Sahih Muslim 2699

[3] Sharh Sahih Muslim. 17/18

Who saw the shooting star last night?

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

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, and thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Sharh Fat-hul Majeed Li-Sharh Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

The Impact of Worship In The Life of a Muslim

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors.

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

Impact_of_Worship_In_The_Life_of_a_Muslim

Al-Allamah Abdul Muhsin Al-Abbad [may Allah preserve him] stated:

Al-Ibadah – worship – is a comprehensive term encompassing everything beloved and pleasing to Allah, both actions and statements, whether visible or hidden. This is the best (definition) of worship. Worship is a great matter because Allah created the creation, sent Messengers, and revealed the Books to instruct them to worship Him alone and prohibit them from worshipping others besides Him. Allah says:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the Jinns and humans except they should worship Me (Alone).

Allah created them to command them to worship Him alone and to forbid them from disobeying Him. Allah [Glorified be He] says:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship   Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah). [An-Nahl. 36]

Allah says:

وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana (none has the right to be worshipped but I (Allah), so worship Me (Alone and none else)]. [Al-Anbiya. 25]

There are numerous types of acts of worship, including Al-Khawf (fear), Ar-Rajaa (hope), At-Tawakkul (trust and reliance), Ar-Raghbah (fervent desire), Ar-Rahbah (dread), Al-Inabah (turning repentantly to Allah), Al-Isti’anah (appealing for aid and assistance), Al-Istighatha (seeking deliverance and rescue), Adh-Dhabh (sacrificing), An-Nadr (vow), and other forms of worship. Among the acts of worship are the five pillars of Islam, which have all been mentioned in the renowned hadith of Jibreel when Jibreel inquired about Islam from the Prophet, who then responded: “It is to testify that there is no deity worthy of worship except Allah and that Muhammad is Allah’s Messenger, and that you perform the prayer, pay the Zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (i.e. the Ka’bah at Makkah) if you can find a way to it”. [Sahih Muslim. Kitab Al-Iman. Number 8]

It has also been transmitted in the hadith narrated by Abdullah Ibn Umar that the Messenger said: “Islam has been built on five (pillars): to testify that there is no deity worthy of worship except Allah and that Muhammad is Allah’s Messenger, establish the prayer, pay the zakat (obligatory charity), perform the hajj (pilgrimage) to the House, and fasting in Ramadhan”. [Sahih al-Bukhari. Kitaab Al-Iman. Hadith 8] [Sahih Muslim Hadith 19]

Moreover, for an act of worship to be accepted, it is essential to meet two requirements. Firstly, the act of worship must be performed with utmost sincerity solely for the sake of Allah. Secondly, it must align with the Messenger’s Sunnah. It is crucial to worship Allah sincerely, without associating any partners with Him, and to adhere to the guidance brought by the Messenger. This is what the Shahadah (لا إله إلا الله محمدا رسول الله) demands. That is because (لا إله إلا الله) demands that acts of worship must be done sincerely for the sake of Allah alone; (محمدا رسول الله) demands that acts of worship be in accordance with what was revealed to the noble Messenger. Therefore, Allah should not be worshipped with bidah, newly invented matters in Religion, or evil acts; rather, worship must be based on the Sunnah of the noble Messenger. If either of these two conditions, or both, are not met, then the act of worship will be rejected by Allah. Allah says:

وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورً

And We shall turn to whatever deeds they disbelievers, polytheists] did, and We shall make such deeds as scattered floating particles of dust. [Al-Furqan. 23]

The noble Messenger [peace and blessings of Allah be upon him] said:
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌ

He who innovates something in this matter of ours [i.e., Islam] that is not of it will have it rejected. [Sahih Al-Bukhaari. Number 2697] [Sahih Muslim. Number 1718]

In another wording of this hadith, the Prophet said:
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد

He who does an act (of worship) that we have not commanded (i.e. not commanded by the Prophet), will have it rejected.

He said:

فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ

Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]

In the hadith about the seventy-three sects, (a) the Messenger explained that out of the seventy-three sects, seventy-two will go to hell and only one will be saved. The saved sect is the one that follows the path of the Messenger and his noble companions. Imaam Malik said: “The latter part of this Ummah will not be rectified except by way of that which rectified its earlier part”. He said: “Whoever initiates a bidah in Islam and considers it to be something good, indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with). That is because Allah says: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ – This day, I have perfected your religion for you]. Therefore, what was not part of the religion at that time cannot be part of the religion today”. [Al-Itisaam of Imaam Shaatibee 1/28]

It is insufficient for someone to say, “I will perform this act of worship even though the Prophet did not do it because my intention is pure and good.” The proof against this statement is when the Messenger [peace and blessings of Allah be upon him] learned that one of his noble companions had slaughtered the Eid sacrifice before the Eid prayer, he told him, “Your slaughtered sheep is just mutton, not a specific act of sacrifice on the day of Eid.” This means that it is not considered an Eid sacrifice because it was not done in accordance with my Sunnah. Therefore, what is in accordance with the Sunnah is that the Eid sacrifice is done after the Eid prayer. Sacrificing before the prayer is outside the specified time and will not be recognised as an Eid sacrifice. Al-Hafidh said in Fat-hul Baaree (10/17): Shaikh Abu Muhammad Bin Abu Hamzah stated: “This narration affirms that even if an act of worship is performed with a sincere intention, it will not be deemed righteous unless it aligns with the prescribed divine revelation”.

What will provide further insight into this matter is when Abdullah Ibn Mas’ud arrived at a gathering in the Masjid, where each individual had a collection of stones/pebbles. Amongst them, there was a man who was saying: “Say Subhaanallaah a hundred times; say Laa-ilaaha Il-lal laah a hundred times; say Allaahu Akbar a hundred times”. So they repeated.  Then Abdullah Ibn Mas’ud approached them and said: “What is this that you are doing?” They said: “O Abu Abdurrahman! These are pebbles to count the number of times we say Allahu Akbar, Laa ilaaha Illal laah and Subhaanallaah”. He said: “Count your sins and I assure you that you are not going to lose anything of your good deeds. O Ummah of Muhammad! How quick is your destruction! These are the companions of your Prophet present in great numbers; these are his clothes not worn out yet, and his pots are not broken yet. I swear by the One (i.e. Allah) in Whose Hands my soul is, either you are following a religion that is better than the Religion of Muhammad or you are opening a door of misguidance”. They said: “O Abu Abdurrahman! We swear by Allah that we intend nothing other than good”. He said: “How many people want good but never reach it!” [Sunan Ad-Daarimee 1/68-69. Also recorded by Imam Al-Albani in As-Silsilah As-Saheehah. Number 2005]

Regarding the positive results of worship, they include a relaxed heart, a peaceful state of mind, an increase in one’s provision, a state of overall well-being, serenity, and tranquillity. The Qur’an contains numerous verses and the Sunnah includes several narrations that emphasise these positive outcomes, and that fear of Allah and righteous deeds lead to happiness in both this life and the hereafter. Allah (The Mighty and Majestic) states:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [Al-A’raf. 96]

The noble verse highlights the connection between worship and the positive outcomes in a Muslim’s life. Those who fear Allah and have faith in Him will be rewarded and provided for by Allah in this world. Blessings from the heavens and the earth, such as rain, vegetation, and treasures, will be bestowed upon them. Allah (The Mighty and Majestic) states about the people of the Scripture:

وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ

And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them, and from underneath their feet. [Al-Ma’idah 66]

The content of these two verses regarding the inhabitants of the towns and the followers of the scripture pertains to the worldly reward for those who have faith in Allah and are mindful of Him. As for the reward in the Hereafter for the believers and the God-fearing, Allah says:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ

And if only the people of the Scripture had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [Al-Ma’idah 65]

Allah [The Mighty and Majestic] says:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth).

This verse signifies an act of devotion, and Allah subsequently highlights its positive outcomes, stating:

يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا

“He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement”.

Indeed, being guided towards righteous and correct actions and having one’s sins forgiven in the afterlife are positive results of worship. This noble verse highlights the positive outcomes of acts of worship in both this worldly life and the afterlife. In this life, Allah will guide individuals towards righteousness and goodness, enabling them to make sound decisions and follow the path of Allah with clarity. In the afterlife, Allah will grant forgiveness for sins and erase all evil deeds. Allah (The Mighty and Majestic) also says:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا
وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ

“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine”.

This noble verse affirms that fear of Allah and worshipping Him alone, along with adhering to His commandments and abstaining from what He has prohibited, will rescue an individual from challenging and arduous circumstances. Furthermore, Allah bestows sustenance upon those who obey and revere Him from unexpected sources beyond their imagination. Allah says:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا

“And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him”.

Indeed, as a result of fearing Allah, one can experience the ease of their affairs. Allah will simplify their journey toward righteousness and unveil paths that bring joy and contentment in both this world and the hereafter. Allah says:

وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا

“And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward”. This pertains to the rewards in the afterlife that are attained through one’s fear of Allah.

Allah (The Mighty and Majestic) says:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

“O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty”.

The verse shows that those who fear Allah and obey Him and His Messenger will be given the ability to differentiate between right and wrong. They will follow Allah’s path with clarity and guidance in this life. In the next life, Allah will erase their sins and forgive them.

Also, in the latter portion of the verse addressing the proper conduct when it comes to loans and debts, Allah (The Most High) says: [وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ-So be afraid of Allah, and Allah teaches you].

Allah states in the story of Nuh [peace be upon him] and his people:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

“I (Nooh) said (to them): Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”.
The mentioned matters in the previous verses are positive results of worship. The worship mentioned here is seeking forgiveness, and its positive result is that Allah will bless them with abundant rain, increase their wealth and children, and grant them gardens and rivers.

Furthermore, akin to the aforementioned verse, Allah also referred to Hud [peace be upon him] and his nation:

وَيَـٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡڪُم مِّدۡرَارً۬ا وَيَزِدۡڪُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ

“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength”.

Likewise, Allah mentions about His Prophet Muhammad and the people:

وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى وَيُؤۡتِ كُلَّ ذِى فَضۡلٍ۬ فَضۡلَهُ ۥ‌ۖ

“Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words)”.

Allah (The Most High) says:

مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬‌ۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ

“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment, and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”.

This noble verse affirms that faith and good deeds result in a good and happy life- a life filled with fear of Allah, obedience to Him and His Messenger, and a great reward in the Hereafter.

As for the narrations in the Sunnah regarding the positive results of the acts of worship in a Muslim’s life, there exists a valuable piece of advice from the noble Prophet to Ibn Abbas: “Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you”. This hadeeth was reported by Imam Tirmidhee (number 2516) and he graded it Hasan Sahih. In another wording of this hadeeth reported by Imam Ahmad (Number 2803), the Prophet said to Ibn Abbas: “Be Mindful of Allah, and you will find Him in front of you. Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship”.

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires. As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the tale of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [1]

Also, prayer, zakat, fasting, and hajj are acts of worship and each of them brings positive outcomes in the life of a Muslim. Prayer is a fundamental pillar of the Religion and serves as a deterrent against immoral and wicked actions. It establishes a strong connection between a person and Allah, and by strictly observing the five daily prayers in congregation with fellow Muslims, one can strengthen their bond with Allah, remaining constantly attached to Him day and night. By performing the obligatory five daily prayers for the sake of Allah, as well as the voluntary prayers, a person will be rewarded by Allah for their devotion. Moreover, prayer helps to distance oneself from immoral and wicked deeds. Whenever the urge to disobey Allah and engage in evil actions arises, the individual is reminded of the purpose behind performing prayer and the importance of being consistent in its practice. This motivation stems from the desire to receive rewards from Allah and the fear of His punishment. Ultimately, prayer acts as a shield against immoral and wicked acts, thus one is distanced from evil. Allah (The Mighty and Majestic) says:

إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ

“Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.)” [al-Ankabut 45]

Also, the positive impacts of Zakat are truly immense. It serves as a means of cleansing the soul from stinginess and avarice. It acts as a way to purify one’s wealth, allowing it to flourish and multiply. Additionally, it plays a crucial role in achieving the goal of what is known as ‘Social Security’ in today’s society. When the wealthy give Zakat to the poor and needy, their needs are met and they also receive nourishment. This obligation of Zakat Payment, obligated by Allah, is taken from the wealth of the wealthy. It has been transmitted in a hadith reported by Mu’adh Ibn Jabal that the Prophet stated: “And if they offer their Salah (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them”. (2)

Zakat payment brings significant benefits to the wealthy as it cleanses their souls, increases their wealth, and earns them rewards from Allah for helping their less fortunate Muslim brothers and sisters in need. Through this act of charity, the needy have their needs met and their poverty alleviated. Allah has commanded that Zakat should be collected from the wealth of wealthy individuals in a way that will assist the impoverished and the needy while ensuring that the wealthy are not adversely affected. Zakat is a small sum obtained from ample wealth, which Allah has bestowed upon people. Allah has mandated the contribution of this small portion, which does not burden the wealthy when they give it, but rather aids the poor and needy – those who lack resources and possess no wealth.

One of the positive results of showing charity and kindness to the poor and needy is exemplified in a narration by Abu Hurairah, where the Prophet stated: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slunk aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. And he said to him: Servant of Allah, why do you ask me my name? He said: I heard a voice from the clouds of which It is the downpour, saying: Water the garden of so and so, (with a mention) of your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so; I look what yield I get from it, then I give one-third as charity out of it and I and my family eat one-third of it and one-third I return to it as investment.’’ And in another narration of this same hadeeth, he said: I earmark one-third for the poor, the needy, and the wayfarer. (3)

As for fasting, it has tremendous benefits as it serves as a form of protection. The Prophet said, “Fasting is a shield.” (4)  It serves as a shield against the hellfire in the hereafter and shields against disobedience. Fasting diminishes a person’s desires, thus curbing their impulsive actions and serving as a safeguard against engaging in harmful and forbidden deeds driven by indulgence. Indulging excessively can lead the soul towards unfavorable outcomes both in this life and the hereafter. Because of this, the Prophet said: “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions”. (4)

The journey to paradise necessitates the practice of patience in refraining from disobedience, while the path to hellfire is encompassed by all forbidden desires. By distancing oneself from these forbidden desires, safety is ensured. However, engaging in such desires leads to falling into what Allah has prohibited. Although this forbidden pleasure may provide temporary satisfaction, its consequences bring sorrow, remorse, and humiliation in both this life and the hereafter. It has been reported in a hadith on the authority of Abdullah Ibn Mas’ud that the prophet stated: “O young people! Whoever among you can marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power”. (6)

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and enable another person (i.e. the wife) to do the same. However, if one is unable to get married, one should dedicate oneself to the Prophetic solution advised by the noble Messenger, which is fasting. This practice serves as a shield and safeguard against succumbing to acts of disobedience. To summarise, this is valuable guidance bestowed by the noble Messenger to the younger generation, emphasising that they should marry if possible, and if not, they should control their desires through fasting. Regarding the fasting of wealthy individuals, it serves as a reminder of hunger pangs. Consequently, they contemplate the blessings bestowed upon them by Allah, as they have Muslim brethren who experience hunger pangs even without fasting. This realisation stems from their inability to alleviate extreme hunger. As a result, this introspection motivates them to exhibit kindness towards the impoverished and contribute to the support of the destitute and needy.

Regarding the hajj, it is a great act of worship. Allah has obligated it to His servants at least once in their lifetime. Hajj encompasses various acts of worship that involve both financial contributions and physical actions. It has praiseworthy outcomes in an individual’s life. The noble Prophet stated: “(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise”. (7) Abu Hurairah said that Allah’s Messenger was asked about the best of deeds, so he replied, “To believe in Allah and His Messenger”. The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihaad”. The questioner again asked, “What is the next (in goodness)?” He replied, “To perform Hajj Mabroor (which is accepted by Allaah…)”. (8) Abu Hurairah also narrated that Allah’s Messenger said: “Whoever performs Hajj for Allah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew”. (9)

A ‘Hajj Mabroor’ is a pilgrimage that is performed in accordance with the Sunnah of the Prophet, and a clear indication of a ‘Hajj Mabroor’ is the positive transformation that occurs within the individual after completing the pilgrimage. If a person’s negative circumstances improve or if their already good state becomes even better, then it is evident that their Hajj is Mabroor (InShaallah).

Hajj and Umrah encompass various acts of worship, one of which is Tawaaf. This particular act of worship is exclusive to its designated location, namely around the Kabah. Tawaaf is a form of worship that has been specifically ordained by Allah to be performed around the Baitul Ateeq (the Ancient House) within the Haram. Upon reaching Makkah, individuals engage in Tawaaf around the Baitul Ateeq as a means to draw closer to Allah (The Mighty and Majestic). This act of worship, Tawaaf, holds a unique significance that can only be fulfilled within the confines of Makkah. It is important to note that Tawaaf is exclusively performed around the Noble Kabah and cannot be carried out in any other location on Earth. This serves as a reminder and raises awareness that performing Tawaaf in any other place or around any tomb is not sanctioned by Allah (The Mighty and Majestic). Hence, it is impermissible to engage in Tawaaf around any tomb or any other location on Earth apart from the Noble Kabah. Furthermore, the same principle applies to kissing and gesturing towards the Black Stone and the Yemeni Corner. It is important to note that Allah (The Mighty and Majestic) has not prescribed for Muslims to seek closeness to Him by kissing any other stone or gesturing towards it, except in these two specific locations. This is exemplified by the actions of Umar Ibnul Khattaab who approached the Black Stone, kissed it, and then said: “No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger kissing you, I would not have kissed you”. (10)

Another benefit of Hajj and Umrah is the act of changing into Ihram attire, a simple garment worn by all pilgrims regardless of their social status. This act serves as a reminder of the white shroud that will eventually cover the deceased, prompting the pilgrim to focus on performing good deeds and preparing for the afterlife which is the most valuable provision for the hereafter, as Allah says:

وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ

“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)”.

Another positive result of Hajj is the congregation of pilgrims at Arafah, symbolising the gathering of people on the Day of Judgement. Therefore, standing at Arafah serves as an inspiration for individuals to ready themselves for the Day of Judgement through the practice of virtuous actions. Furthermore, during the Hajj, Muslims from both the Eastern and Western regions of the world have the opportunity to come together and cooperate. They get to gain insight into each other’s circumstances, fostering a bond of shared happiness and joy. Similarly, they empathise with each other’s hardships, offering guidance and assistance in fulfilling their religious obligations. In this way, they collaborate in promoting righteousness and piety, as commanded by Allah. These significant acts of worship prescribed by Allah (The Mighty and Majestic), upon which His Religion of Islamic Monotheism is established, yield positive results for a Muslim in both this life and the Hereafter. [An Excerpt from  أثر العبادات في حياة المسلم pages 4-31]

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[a] All The Sects In The Fire Except One – [A Precise Clarification By Imaam Abdul Azeez In Baaz] – salafidawahmanchester.com/
https://salafidawahmanchester.com/2021/03/06/all-the-sects-in-the-fire-except-one-a-precise-clarification-by-imaam-abdul-azeez-in-baaz/

[1]: Narrated Ibn ‘Umar: The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out to graze (my animals). On my return, I would milk (the animals) and take the milk in a vessel for my parents to drink. After they had drunk from it, I would give it to my children, family, and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked waking them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did it for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it, and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” [See Saheeh Bukhaari. (Number: 2215)] and Saheeh Muslim (Number 2743)]

[2] Narrated Ibn Abbas: When the Prophet sent Mu’aadh to Yemen, he said to him, ‘’You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them is they should testify to the Tawheed of Allah [i.e. Laa ilaaha Il-lal lah (None has the right to be worshipped except Allah)]. If they accept that, tell them that Allah has enjoined on them, five obligatory congregational Salah (prayers) to be offered in one day and one night. And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them. And if they agree to that, then take from them Zakat, but avoid the best property of the people”. [Sahih al-Bukhari (The Book of Tawheed). Hadeeth Number: 7372]

[3] [Sahih Muslim: Kitaab Az-Zudh War-Riqaaq. Hadeeth Number 2984. Chapter: Charity to the Masaakeen]

[4] Bukhaari No1894 and Muslim No: 1151.

[5]Muslim No: 2822 and Bukhaari No: 6487]

[6] Bukhaari No: 5065

[7] Bukhaari. Number 1773 and Muslim. Number 1349

[8]Bukhaari Number: 26 and Muslim Number 83

[9]Bukhaari Number: 1521 and Muslim 1350

[10] Bukhaari. 1597 and Muslim 1270

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

Written by Abdullah Jallow on . Posted in Monotheism - Tawheed, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

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

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

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

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

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

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Deviated Callers & Individuals, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

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

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

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

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

كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Shaytaan overwhelmed him and caught him as his prey.

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

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

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

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

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

—————————————————–

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

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

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

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

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

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

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

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

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

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

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

[1] Marhaban Yaa Taalibal Ilm’ page 225]

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

Reflections from some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali [7 of 80]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Sufyan Ath-Thawri, may Allah have mercy upon him, said, “Whoever lends an ear to a person of Bidah has left the protection of Allah and is entrusted to it (i.e. the bidah)”.

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

Sufyan Ath-Thawri is one of the Imams of the Sunnah and personalities of guidance. He may have derived this speech from the Messenger’s warning against sitting with evil people who would inevitably cause harm and lead to dangerous consequences. Whoever opposes the Messenger’s warning has exposed himself to evil and is entrusted to himself. It is said to the one who lends an ear to ahlul bidah, “Do not do this because indeed the Messenger forbade and warned you, the pious predecessors forbade and warned you against sitting with ahlul bidah and acquiring (knowledge) from them”.

Once you say, “By Allah! I read, I listen, take the truth and abandon falsehood”, akin to the well-known principle at present by which many of the youth – who were following the path of the pious predecessors- have been made into a laughing stock; they came to them with this vile, corrupt principle, saying, “Read from the books of Ikhwan (1), the books of Tabligh (2), the books of ahlul bidah, Sufism (3) and the Rawafid (4), accept the truth and abandon the falsehood. He (i.e. the one who reads) is a Miskeen (poor in his knowledge of these affairs)- neither acquainted with truth nor can distinguish between it and falsehood, thus he approaches falsehood, considers it to be truth, and accepts it; approaches truth, considers it to be falsehood and rejects it, thus he strays. Allah entrusts this person to himself because had he adhered firmly to the Sunnah, and listened to the Messenger’s guidance, the stance of the Messenger’s companions and the pious predecessors, preserves the good he has – meaning the Sunnah, he would have been saved; but he became deceived, then Allah entrusts him to himself due to this self-deception and self-importance that some people embark upon; depend on himself and considers himself a leader in knowledge, whilst he is an ignoramus; so, he falls into the traps of people of misguidance- quickly deviates and become one of the people of misguidance because Allah forsakes and entrust him to himself.

Due to this, we say: the one who is not safe from falling into the traps of the people of misguidance, it is obligated to him to avoid the books of the people of bidah – (avoid) sitting with them because indeed the Messenger warned against sitting with them and the pious predecessors warned against sitting with them; rather, they held a consensus to boycott and ostracise them – not to expose oneself to them and their call, except the one who is well established in knowledge, the one with ability to establish the proof against them whilst being cautious, warning against sitting with them and not to incline towards them. As for the weak – the Miskeen – who is shaken by the light wind and it makes him fall (i.e. the one who cannot repel the doubts of ahlul bidah), it is obligated to him to preserve the good that Allah has bestowed on him because nothing can be equal to safety.

The one who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them (to the truth), whilst not being in agreement with them, not sitting with them and flattering them; but rather he should be a Mujahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is the one who embarks upon calling the people of falsehood (to truth) and clarifies the truth to them; then the one who is guided, alhamdulil laah; but if not, he has established the proofs that Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish. The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people to the truth) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones. As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descend on the one who is deceived by himself, so he becomes one from ahlul bidah and misguidance. By Allah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, but he was not seen thereafter except that he was from the villains of ahlul bidah, waging war against Ahlus sunnah, defending the people of falsehood. We ask Allah for wellbeing. [End of quote] [An Excerpt from “Awnul Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imam Al-Barbahaaree”. 2/970-972. slightly paraphrased]

May Allah bless our younger brother and friend Ahmad (Abu Abdir Rahmaan Al-Yamaanee) for sharing these insightful statements of Al-Allaamah Rabee Bin Haadi Al-Mad’khali Aameen.

[1]: http://www.ikhwanis.com/authors/Abu.Iyaad.cfm
[2] https://abukhadeejah.com/mistakes-tablighi-jamaat/complete-6-0-jamat-tabligh-deviations-booklet/
[3] http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm
[4] http://www.shia.bs/authors/Abu.Iyaad.cfm

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [5 of 80]

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

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

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

The comprehensive Shariah understanding of Al-Fiqh Fid Deen (Understanding of The Religion) “Whoever Allah wishes good for, He grants him understanding in the religion”: When this  “Understanding of the religion” is mentioned amongst the people, they understand it to mean the books of Islamic jurisprudence (the books that discuss the rulings related to prayer, zakat, fasting, marriage etc.). This is a deficient understanding. Fiqh (understanding) first and foremost is the understanding of the creed and Tawhid. This is the highest level of Fiqh because the nobility of knowledge is determined based on the nobility of its subject matter. The best and noblest subject matter is Tawhid that teaches the people about the Attributes of their Lord and the perfection of His Attributes, His Oneness, to worship Him (alone) and sincerely establish the religion for His Sake.

Therefore, we seek understanding of Tawhid from Allah’s Book, the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him, and from the understanding of our pious predecessors. We seek understanding in all areas of knowledge – understanding of halal and haram, acts of worship, mutual dealings, economics and in every affair. All these affairs – and all praise and thanks be to Allah – are extensively (found) within the (message) conveyed by Muhammad, peace and blessings of Allāh be upon him. When Fiqh is mentioned, its intended (meaning includes) understanding of every matter that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed. There is nothing that can do without the knowledge of Tawheed. Some people deeply preoccupy with sciences and subject matters, but not acquainted with this knowledge conveyed by the Messenger, to such extent that you find many people who are well versed in language, Islamic jurisprudence, philosophy and the science of rhetoric; but – by Allah – he does not know (correct meaning) of “Laa ilaaha illal laah” – the Islamic Monotheism that Allaah sent all the Messengers with- the first and last of them. [وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (alone), and avoid (or keep away from) all false deities.”] [An-Nahl. 36]

Every Messenger conveyed this until the advent of the seal of the Messengers Muhammad, peace and blessings of Allāh be upon him, who resided in Makkah for ten years and called to Tawhid. Tawhid was the foremost aspect and basis of his call. The prayer – the second pillar of Islam after the testimony of faith ‘Laa ilaaha illal laah – was not legislated until in the 10th year, and the full details of Zakat was not legislated until (after his migration to) Madinah, and all the other laws. This shows the importance of Tawheed, so how is it that many people who ascribe to Islam- those who claim knowledge – are ignorant of it, then what about the ignorant people? Due to this, misguidance, bidah and grave worship has become widespread, and this arose due to ignorance regarding the Names and Attributes of Allah and negation of Allah’s Attributes. A people from the other religions entered into Islam and plotted against the people (through)] corrupt sciences – rhetoric, philosophy, forged historical accounts and what is similar, thus corrupting their creed and methodology.

The Shaikh also said:

(One) must seek understanding of Allah’s Book and the Sunnah of Allah’s Messenger, peace and blessings of Allāh be upon him based on the understanding of the Messenger and the understanding of the pious predecessors – the companions and those who followed them exactly in faith. These matters must be acquired, for whoever opposes anything of it, he will be misguided. What a beautiful statement of Ibn Taymiyyah I have read and was transmitted by Ibn Al-Qayyim: “Whoever opposes the proofs will be misguided from the (right path) and there is no proof except that which the Messenger brought”. Our proof is the Qur’an and Sunnah, and whoever is deprived of it- in any affair- will be misled. This is a true statement and it is what the Messenger and the companions have stated and followed aforetime whilst seeking understanding of the religion. A proof – in any affair related to the religion – is “Allah said and Allah’s Messenger said”. At present, there are affairs whose proofs reach a thousand in number, but you do not find them in the books of the people of misguidance. They have been misguided from the right path and deprived of numerous proofs.

The Ahnaf (i.e. Hanafis) state in their definitions of Fiqh that it is of two types: The Fiqh al kabir Wal Akbar. Fiqh al kabir – according to them – is the understanding related to the Shariah rulings and the subsidiary issues of the religion, and what is similar to that. This is a great affair! However, what is greater than it and must be acquired – and the people will not rejoice except through – is the understanding of Tawheed and Iman. This is the greater Fiqh – meaning, we seek understanding of our religion and understand the two types of Fiqh – the Fiqh Al-kabir and the Fiqh Al-Akbar. The Fiqh Al-Akbar is the understanding of Tawheed and Iman, and the Fiqh Al-kabir is the Fiqh through which we can distinguish between halal and haram, truth and falsehood. We derive it from the book of Allah, the sunnah of the Messenger and the understanding of our pious predecessors. We utilise their understanding to aid us understand, as well as what they left behind for us in the Arabic language, Usul Al-Fiqh, and Usul Al-Hadith- the science through which ahadith are declared authentic or weak. All these affairs must be acquired by the students of knowledge and they cannot do without it.

The person who studies Fiqh and does not give importance to the proofs- does not distinguish between what is authentic and weak – will fall into very big mistakes, for he might worship Allah based on a weak or fabricated hadith. Therefore, he must distinguish between authentic and weak hadith. Ahmad Ibn Ishaaq, may Allāh have mercy uponhim, –  an Imam of Fiqh and Hadith- said: ‘’The one who does not distinguish between authentic and weak hadith is not a scholar.’’ Why is this (the case)? Because he might worship Allah, declare something halal or haram based on weak or fabricated ahadith, thus he harms himself and the people. Whoever is deprived of proof will be misled from the right path and this is a principle cited in every affair related to religion. Therefore, it is obligated to you to acquire understanding of the religion based on the path of the pious predecessors.

When a companion was asked a question, he would answer with a verse and a hadith, and never said, “My opinion is such and such”. He would never exit the text of the Shariah in his answer, except if no evidence reaches him; then he would strive to reach a verdict as that textual proof was with someone else because this person did memorise something and that one memorised something else, and that third person missed something. So, he fears Allah and strives to reach a verdict based on what his ability allows him and the text available to him, and then says: “Allah says and the Messenger says.’’ If he does not have proof, he strives to reach a verdict and says: “This is my view. If I’m correct, it is from Allah; but if I’m mistaken, it is from myself and Shaytaan”. This is what Ibn Mas’ud, may Allāh be pleased with him, and other than him used to say. Whenever AbuBakr, may Allāh be pleased with him, was compelled due to a need and he did not have a textual proof from Allah (i.e. Qur’an] or what the Messenger, peace and blessings of Allāh be upon him, said regarding such and such matter, -and also Umar, may Allāh be pleased with him, used to do the same; he asked someone younger than him and finds a hadith related to the matter from someone younger than him amongst the companions, and from the latter companions, such as Al-Mugheerah Ibn Shu’bah, may Allāh be pleased with him. 

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, and he never rejects truth – whether it is stated by a Muslim or Unbeliever. His soul seeks after the truth, thus if he finds a text from the Book of Allah and the Sunnah of the Messenger, all praises and thanks be to Allah; but if he does not have it and finds it with someone else, he accepts it. Ibn Hazm, may Allāh have mercy upon him, said: “It may be that a person did memorise verse and a hadith, then something occurs, but he forgets the verse and the hadith and is reminded by someone else. It is not possible for a person to establish or accomplish his religious and worldly affairs except through co-operating upon righteousness and piety. He does not become proud when something occurs whilst he has no proof or cannot recall a text he did memorise, or has forgotten, or does not have a statement from the companions and the Tabi’in, (rather) he asks someone else and does become haughty.

An Excerpt from “Marhaban Yaa Taalib Al Ilm – pages 243-247

Some Narrations That Bring Happiness to Those Who Follow The Pious Predecessors-By Shaikh Khalid Adh-Dhafiri

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Shaikh Khalid Adh-Dhafiri, may Allah preserve him, stated:

بسم الله الرحمن الرحيم

These are some of the Aathaar as-Salafiyyah and Aqwaal Al-Athariyah [I] that illustrate the obligation of harbouring hatred and disdain for the proponents of innovation in religious matters for the sake of Allāh. I present this to the seeker of truth and the one who follows the path of the (pious) predecessors, so that they may act upon them and traverse the footsteps of his  predecessors. These Aathaar bring happiness to those who follow the pious predecessors, while they may anger others who despise the Salafi methodology and accuse them of Kharijiyyah. [II] We ask Allah for wellbeing.

It has been reported from Ibn Abbas, may Allah be pleased with him and his father, that he said, “There is not a people on earth who are more hated to me than the Qadariyyah [III] who come to me and dispute with me about Qadr, and that is only because they do not know Allah’s Qadr, and that indeed Allah, The All-Mighty and Majestic, cannot be questioned as to what He does, while they will be questioned”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 213]

It has been reported from Ibn Awn, may Allah have mercy upon him, that he said, “There was no people more hateful to Muhammad – meaning Ibn Seereen, may Allah have mercy upon him, – than people who newly invented that which they newly invented in this subject matter of Qadr”. [Reported by Al-Aajuree in Ash-Sharee’ah. page 219]

Shu’bah, may Allah have mercy upon him, said, “Sufyaan Ath-Thawri, may Allah have mercy upon him, used to hate ahlul ahwaa [IV] and severely warned against sitting with them”. [Reported by Nasr Bin Ibraaheem Al-Maqdisee (may Allah have mercy upon him) in Mukhtasar Al-Hujjah Alaa Taarik Al-Mahajjah. page 460]

Al-Qurtubi, may Allah have mercy upon him, said, “Malik (i.e. Imaam Maalik) used this verse as evidence for having enmity against the Qadariyyah and not to sit with them. Ash’hab, may Allah have mercy upon him, reported from Malik, may Allah have mercy upon him, who said, ‘Do not sit with the Qadariyyah and I show them enmity for the sake Allah due to Allah’s statement: [لا تجد قوماً يؤمنون بالله واليوم الآخر يوادون من حاد الله ورسوله – You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger]. [Tafseer Qurtubi 17/308] 

Al-Bayhaqi, may Allah have mercy upon, him stated, whilst speaking about Ash-Shaafi’ee, may Allah have mercy upon him, “Ash-Shaafi’ee dealt harshly with ahlul ilhaad [V] and ahlul bidah – openly declaring his hatred and boycotting them”. [Manaaqib Ash-Shaafi’ee. 1/469]

Imam Ahmad, may Allah have mercy on him, stated: “If a man gives Salaams to a Mubtadi, it indicates that he loves him” [Tabaqaat al-Hanabilah, 1/196]. 

This demonstrates that it is not permissible to love the proponents of innovation in religious matters.

Ibnul Mubarak, may Allah have mercy upon him, said: “O Allah! Do not allow a proponent of innovation in religious matters to have a (hand in my affairs, gain the upper hand with something of worldly benefit, or extend a favour to me), thus my heart loves him”. [Reported by Al-Laalikaa’ee in Sharh Usool Ittiqaad Ahlia Sunnati Wal-Jamaa’ah 1/140]

One of the signs of the truth is having hatred for those who adhere to religion based on desires, and whoever loves the truth has to hate ahlul ahwaa – meaning ahlul bidah”. [Seerah As-Saliheen 3/1154 and Al-Hilyah 10/392 by Abu Nu’aym (may Allah have mercy on both of them)] [End of quotes] https://aldhafiri.net/?p=1234

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Footnotes

Footnote I: Aathaar As-Salafiyyah [the authentic narrations based on the revelation and transmitted by the pious predecessors (the Prophet and his companions)] and Aqwaal Al-Athariyyah [the authentic statements transmitted from the companions of the Messenger – either with authentic chains of transmission from the Prophet or the companions]

What is Salaf and Salafiyyah? https://abukhadeejah.com/defining-salafiyyah-and-its-call-dawah-islam-the-sunnah-salafi-athari-ahlus-sunnah-ahlul-hadeeth-part-1/

http://www.salafis.com/index.cfm

Footnote II: What is Khaarijiyyah? http://www.kharijites.com/kj/

Footnote III: http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

Footnote IV: Who are Ahlul Ahwaa? [The People of Desires]: Shaikh Al-Islam, may Allah have mercy upon him] also said, “It is well known that the (act) of shunning by those who (express their) aversion or the love of those who are in agreement is neither an indication of the correctness nor corruption of a statement, except when it is based on guidance from Allah; rather merely (utilising) a statement as proof (without guidance from Allah) is tantamount to following desires. Allah, The Most High, says: [ وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍ‌ۗ – And surely many do lead (mankind) astray by their own desires through lack of knowledge]. [Al-An’am. 119]

Allah, The Most High, says: [ فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡ‌ۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَٮٰهُ بِغَيۡرِ هُدً۬ى مِّنَ ٱللَّهِ‌ۚ – But if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah?] [Al-Qasas. 50]

Allah, The Most High, said to Dawud, peace be upon him,: [وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ – And follow not your desire for it will mislead you from the Path of Allah]. [Surah Saad. Verse 26]

Allah says: [ فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ وَلاَ تَتَّبِعْ أَهْوَاء الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَالَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ وَهُم بِرَبِّهِمْ يَعْدِلُونَ – Then if they testify, testify not you (O Muhammad) with them. And you should not follow the vain desires of such as treat Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord]. [Al-An’am. 150]

Allah says: [قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ – Say (O Muhammad): “O people of the Scripture (Jews and Christians)! Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path)”. [Surah Al-Maa’idah. Verse 77]

So whoever follows the desires of the people after (clarification of) the knowledge Allah has revealed to His Messenger and the guidance He clarified for His slaves, then he (i.e. such a person) has a resemblance (to those regarded as followers of desires). And due to this, the proponents of religious innovations and factionalism – those who oppose the Quran and authentic Prophetic path – were named Ahlul Ahwaa [the people of desires] by the pious predecessors because of the fact that they accept what they love and reject what they hate based on their desires without guidance from Allah. [Majmoo Al-Fataawaa 4/189-190]

Footnote V: Ahlul ilhaad [Those guilty of ilhaad]. What is ilhaad? The word il’haad has a linguistic and customary meaning. Linguistically it means to turn away from obedience to Allah, either by abandoning an obligation or committing something unlawful. Allaah said: [وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ – And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment]. [Surah Al-Hajj. Aayah 25]

So, based on this Aayah everyone who is disobedient to Allah is a Mul’hid. However, il’haad is categorised into two types: a type that expels a person from Islam and it necessitates disbelief, and the type that does not expel a person from Islam and it necessitates sinfulness. As for the customary meaning, it is to reject the fact that Allah alone has the right to be worshipped, rejecting Allaah’s existence, or a Muslim becoming an apostate. [Listen here by Imam Muhammad Ibn Saaleh Al-Uthaymeen (may Allah have mercy upon him):

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [2 of 80]

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

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

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

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, for indeed (knowledge of the religion) is worship – one of the best types of worship; rather the religion, acts of worship, Jihad [I] and a (successful) life cannot be established except through this knowledge. However, it is obligated to us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. [II]

This is a very important point and a great affair that the students of knowledge must be notified, for indeed many of them are heedless of it. It may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allah -neither legislated nor permitted by Allah, thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practise its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.). [Al-Jumu’ah 5]

I seek refuge with (Allah) for myself and you from these blameworthy traits. A person possesses knowledge and does not act upon it, so he is either included (in this) verse or some of it applies to him. May Allah protect us and you, for indeed the Messenger, peace and blessings of Allah be upon him informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth. O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the pious predecessors said: “I used to hold that the hadith requires an intention (sincere intention for seeking knowledge of hadith), but then I realised that every hadith requires a (sincere) intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah, The Blessed and Exalted? Do you desire that it is said, “He is a scholar, he is intelligent, he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allah and to fulfil the responsibility you carry?! [An Excerpt from “Marhaban Yaa Talibal Ilm” pages 53-55]

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[I] Read article written by Shaikh Abu Khadeejah, may Allah preserve him, from the works of Al-Allamah Salih Al-Fawzan, may Allah preserve him: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[II] Sahih Targhib 105