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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

Souls Cannot Be Purified Until They Are Put to The Test –By Imam Ibn Al-Qayyim Qayyim

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

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

Imam Ibnul Qayyim, may Allah have mercy upon him, said:

The souls will not become purified and upright until they are put to test through afflictions.

Shaikhul Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah, The Most High, says:

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Allah, The Most High, says:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Al-Baqarah. 214]

Whenever a Messenger is sent to the people, they find themselves in two situations: either some of them say, “We believe” or they refrain from saying “We believe”, rather they persist in evil deeds. Those who say, “We believe” face trials and tests from their Lord, The Mighty and Majestic, to make known those who are truthful and those who are liars. The one who did not say, “We believe” should not think that he will not be put to trial and test, for indeed no one can escape Allah, The Most High.

This is the way of Allah – (based on perfect justice, knowledge and perfect wisdom, and free is He from all imperfections). He sends Messengers to the people, but they belie and harm them.

Allah says:
كَذَٲلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُواْ سَاحِرٌ أَوۡ مَجۡنُونٌ

Likewise, no Messenger came to those before them, but they said: ‘’A sorcerer or a madman!’’ [Adh-Dhaariyaat. 52]

Those who believe in the Messengers and obey them are shown enmity and harmed and tested through what causes them pain; but those who do not believe in the Messengers will receive pain that is greater and more abiding. Therefore, every soul will encounter pain -whether it believes or disbelieves; but a believer encounters harm in the worldly life in the beginning, then praiseworthy outcomes. [1]

As for the one who disbelieves, he receives blessings at first and pain thereafter. A man asked Imam Ash-Shaafi’ee, may Allah have mercy upon him, “What would be better – that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad, then after having patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. [2]

This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who has to live with people. The people have wants and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Whoever examines his circumstances and that of the people will find that this does occur a lot. Take for example the case of a people who desire lewd conduct and wrong doing -who make false statements concerning the religion or utter shirk – and commit sins similar to that which Allah stated (in Surah Al- A’raaf verse 33) [3], while they are in a place- a campus, a convoy, a large block of public buildings with stores, or a roofed market place, bazaar, a school, a hospice, a town, a narrow mountain pass or a city – with other people and are not able to commit (the evil) they desire, unless others either agree with them or refrain from rebuking them; so, they either seek the approval of others or ask them to keep quiet. If they (those asked to agree with evil) agree or refrain from rebuking (them), they are saved from their evil in the beginning, but then they are the ones responsible for giving the upper hand to the (perpetrators), who will humiliate and punish them in a manner that is more severe than what they feared at first, such as asking them for a false testimony or to utter false statements about the religion or to aid them commit lewd conduct and oppression. If they reject the request, they are harmed and shown enmity; but if they agree, they are responsible for subduing themselves, thus they are humiliated more than what they feared at first or they are punished by others. Therefore, the obligation is what Aa’isha, may Allah be pleased with her, said to Mu’aawiyah, may Allah be pleased with him and his father, “Indeed, whoever seeks the pleasure of the people at the expense of Allah’s Pleasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s pleasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him.”

This (seeking the pleasure of the people at the expense of Allah’s Pleasure) is perpetrated by those who aid the kings and leaders in their corrupt goals [4], as well as the people who aid the people of Bidah -who attribute themselves to knowledge and adherence to the religion- to commit their Bidah. As for the one whom Allah guides and enables to follow guidance in affairs of the religion, he is prevented from committing haram and exercises patience when harmed and shown enmity. Thereafter, he will receive a praiseworthy outcome in this worldly life and the Hereafter, similar to what happened to the Messengers and their followers, the Muhaajiroon in this Ummah, the (upright) scholars, devout worshippers, merchants and leaders when they faced those harmed and showed them enmity.

Allah states in several verses of the Qur’an that the people will be put to trial through prosperity and adversity, thus, a person is in need of exercising patience and being thankful to Allah. Allah [The Most High] says:

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance to the legal ways of the Prophet] [Al-Kahf. 7] [5]

Allah says:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)? [Aal Imraan. 142]

Allah says in Surah Al-Baqarah:

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُم‌ۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِ‌ۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They werea fflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allah?” Yes! Certainly, the Help of Allah is near! [Verse 214]

This is because the soul will not become purified and upright until it is put to test through afflictions, just as gold cannot acquire its pristine state until it is refined to separate it from other less precious metals. However, if a person is (guilty of) wrongdoing, he is not visited by evil except as result of such behaviour. Allah says:

مَّآ أَصَابَكَ مِنۡ حَسَنَةٍ۬ فَمِنَ ٱللَّهِ‌ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ۬ فَمِن نَّفۡسِكَ‌ۚ وَأَرۡسَلۡنَـٰكَ لِلنَّاسِ رَسُولاً۬‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدً۬ا

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad ) as a Messenger to mankind, and Allah is Sufficient as a Witness.[An-Nisaa. 79]

Allah says:

وَمَآ أَصَـٰبَڪُم مِّن مُّصِيبَةٍ۬ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٍ۬

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (See the Qur’an Verse 35:45). [Surah Ash-Shura’ 30]

Allah says:
ذَٲلِكَ بِأَنَّ ٱللَّهَ لَمۡ يَكُ مُغَيِّرً۬ا نِّعۡمَةً أَنۡعَمَهَا عَلَىٰ قَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬

That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allah is All-Hearer, All-Knower. [Al-Anfaal 53]

Indeed, Allah mentions the reason behind the punishment sent to the nations of the past and what will happen to the people till the day of judgement because of their wrongdoing. Our first parents – Adam and Hawaa- were the first to acknowledge this fact. Allah informs us that they said:

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Al-A’raaf. 23]

Allah informs us that Iblees said:

رَبِّ بِمَآ أَغۡوَيۡتَنِى لَأُزَيِّنَنَّ لَهُمۡ فِى ٱلۡأَرۡضِ وَلَأُغۡوِيَنَّہُمۡ أَجۡمَعِينَ
إِلَّا عِبَادَكَ مِنۡہُمُ ٱلۡمُخۡلَصِينَ

“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]. Then Allah says:

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

“Certainly, you shall have no authority over My slaves, except those who follow you of the Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil doers, etc.). [Al-Hijr’ 42]

In a Hadith Qudsi reported by Abu Dhar, may Allah be pleased with him, he said that Allah’s Messenger, peace and blessings of Allah be upon him, said that Allah says: “O My Slaves! It is only your deeds that I record for you and then recompense for you; so, whoever finds good, let him praise Allah, and whoever finds something else, then blame no one but himself.” [Sahih Muslim 2577]

It is reported in a Hadith about seeking forgiveness that a person (should say):

 اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ
أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

“O Allaah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am (sincere) to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You.’’ [Al-Bukhaari 6323] [6]

The Prophet, peace and blessings of Allah be upon him,  used to say in his sermons: “All praises and thanks is to Allaah; we seek His Aid and Assistance; and we seek Allah’s refuge from the evils of ourselves and the evil consequences of our deeds. [Sahih Muslim. 868]

The Prophet said: “My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, moths and other insects started falling into the fire. The man tried (his best) to prevent them (from falling in the fire), but they overpowered him and rushed into the fire . Similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the fire, but you insist on falling into it. [Al-Bukhaari. 6483]

The Prophet likened us to moths, because of its ignorance (regarding the danger behind that light from the fire), impulsiveness and un-insightful behaviour. It is well known that a moth moves quickly (towards the light of the fire) due to being ignorant (of the consequences), and this why it is said that the one who follows another person who misguides him is befooled and misled.

Allah says about Fir’awn:
فَٱسۡتَخَفَّ قَوۡمَهُ ۥ فَأَطَاعُوهُ‌ۚ

Thus he [Fir’aun (Pharaoh)] be fooled and misled his people, and they obeyed him. [Az-Zukhruf’ 54]

Allah says:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one mentioned by Allah in the verse:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’. 24]

An Excerpt from ‘Al-Fawaa’id’ pages 293-300

[1] Further reading:

https://salafidawahmanchester.com/2019/08/be-on-the-side-of-allaah-and-his-messenger-even-when-the-majority-are-on-the-opposite-side/

[2] https://salafidawahmanchester.com/2017/09/reflection-conditional-promise-return-strength-authority/

[3]
قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raaf. 33]

[4]  http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

[5]

https://salafidawahmanchester.com/2016/01/1-everything-in-this-worldly-life-is-an-adornment-for-it-in-order-to-test-us-few-reflections-benefits-and-reminders-from-some-aayaat-in-surah-al-kahf/

[6] https://salafidawahmanchester.com/2012/03/abridged-the-best-way-to-seek-allaahs-forgiveness-with-comments-from-imaam-bin-baaz-rahimahullaah/

[1] A Captivating Story of Truthfulnes Reflected Upon by Al Allaamah Rabee Bin Hadi Al-Mad’khali

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

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

The Story of Kab Bin Malik [may Allah be pleased with him] 

Al-Allamah Rabee Bin Hadi Al Mad’khali – [may Allah preserve him] said:

All praise and thanks be to Allah, and peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed: Truthfulness is one of the greatest foundations of the (Islamic) religion and worldly affairs, neither can worldly affairs be upright nor can the religion be established on lies, betrayal, and deceit. The relationship between the Messengers and those who believed in them was one of truthfulness and affirmation of truth. Allah (The Exalted) says:

وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ * لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ جزَاءُ الْمُحْسِنِينَ

And he (Muhammad) who has brought the truth (this Quran and Islamic Monotheism) and (those who) believed therein (i.e. the true believers of Islamic Monotheism), those are Al- Muttaqun (the pious and righteous persons). They shall have all that they will desire with their Lord. That is the reward of Muhsinun (good-doers). [Az-Zumar. 33-34]

And Allah stated regarding lying:

فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ

Then, who does more wrong than one who utters a lie against Allah, and denies the truth [this Quran, the Prophet (Muhammad), the Islamic Monotheism, the Resurrection, and the reward or punishment according to good or evil deeds] when it comes to him! Is there not in Hell an abode for the disbelievers? [Az-Zumar. 32]

Due to the status of truthfulness and affirmation of truth in the Sight of Allah, in Islam, among people of sound intellect and people of sound natural disposition, and the good outcomes of (truthfulness and affirmation of truth), as well as the danger of lying and denying the truth, I wanted to convey this statement, which is derived from Allah’s Book, the Sunnah of Allah’s Messenger, the biography and circumstances of some of the truthful people and truth affirmers among the companions of Allah’s Messenger. I beseech Allah to help and guide me in doing everything I can to offer advice and clarification to my Muslim brothers, and I beseech Him to place us all among the truthful, those eager to adhere to and steadfast in it, and among those who love the truth, those active in following and believing in it.

Because of the greatness of truthfulness in the Sight of Allah, the Muslims, and people of sound intellect among humankind, Allah described Himself as one who is truthful. Allah [The Exalted] says:

قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Say (O Muhammad): “Allah has spoken the truth; follow the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism, i.e. he used to worship Allah Alone), and he was not of the polytheists]. [Aal Imran. 95]

This is praise – with this great description- given by Allah to Himself, because He is truthful in all of His reports, speech, and legislation, in what He narrated about the Prophets and their nations, and in what He narrated about the Children of Israel- their prophets, believers, sinners and those who disbelieved among them, and about their distortion of Allah’s Book – the Tawraat and the Injeel, and that they took the rabbis and monks as lords besides Allah. (Footnote a)

Allah [The Exalted] says:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

And who is truer in statement than Allah? [An-Nisaa. 87]

Allah [The Exalted] says:

وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً

Allah’s Promise is the Truth, and whose words can be truer than those of Allah? (Of course, none). [An-Nisaa. 122]

 Allah [The Exalted] says:

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ
ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ

And We did not sent before you (O Muḥammad) except men to whom We revealed (scripture), so ask the people of the (prior) remembrance if you do not know. And We did not create them (the Messengers, with) bodies that ate not food, nor were they immortals; then We fulfilled to them the promise, and We saved them and those whom We willed, but We destroyed Al-Musrifun (i.e. extravagants in oppression, polytheism and in sin). [Al-Anbiyaa. 7-9]

Allah [The Exalted] says:

ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ

Thus We recompensed them for their rebellion (committing crimes like murdering the Prophets, consuming Riba- usury, etc.). And verily, We are Truthful]. [Al-An’aam. 146]

With this great description, Allah described Himself as truthful in His statements, actions, promises, and warnings- truthful in the news about His prophets, faithful believers, and His foes. He described His Prophets as truthful, aided them with miracles and magnificent signs that proved their complete truthfulness, and refuted their enemies’ fabrications and denials. One of the greatest things He aided them with was the destruction of their enemies with a flood, some of them by a fierce violent wind, some were seized by the blast (from the sky) and swallowed by the earth, and some were drowned, while He saved the Prophets and their followers. All of this is from the Lord of the entire existence, a testimony to the truthfulness of His Prophets and that they are truly His Messengers, and humiliation against His enemies and their enemies.

And among those mentioned in the Qur’an with this description were Ibraaheem, Ismaa’eel, and Idrees [peace and blessings be upon them]. Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a Prophet]. [Maryam. 41]

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولاً نَبِيًّا

And mention in the Book (the Quran) Isma’il (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet]. [Maryam. 54]

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

And mention in the Book (the Quran) Idris (Enoch). Verily! He was a man of truth, (and) a Prophet]. [Maryam. 56]

The description of truthfulness given to them is a declaration of their ability to possess this quality, as well as the fact that their statements, deeds, promises, and covenants are founded on truthfulness.

And every Ayah in the Noble Qur’an – a miracle with which the jinn and humankind are challenged to bring a Surah like it, but they are unable to do so – is the greatest proof of His [i.e. the Messenger Muhammad] truthfulness and that he is indeed Allah’s Messenger and Seal of the Prophets. No one has ever claimed prophethood after him, except that Allah exposed, disgraced, and revealed his defects and lies; rather, no one lied about him in a statement attributed to his message, except that Allah exposed and disgraced him through the explanation of the truthful followers of his message among the scholars of hadeeth and others. (Allah) The Exalted stated whilst praising him for what he conveyed of truth and truthfulness:

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ

Nay! he (Muhammad) has come with the truth (i.e. Allah’s Religion – Islamic Monotheism and this Quran) and he confirms the Messengers (before him who brought Allah’s religion – Islamic Monotheism)]. [As-Saffaat. 37]

This is the greatest status given to Allah’s slave and Messenger Muhammad [peace and blessings of Allah be upon him]. Allah described His faithful servants who were truthful in their faith, deeds, Jihad, and covenants (as follows).

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَءَاتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَءَاتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious). [Al-Baqarah. 177]

Allah [The Exalted] says:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلاً

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e. they never proved treacherous to their covenant which they concluded with Allah] in the least. [Al-Ahzaab. 23]

Allah [The Exalted] says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ ءَامَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولَئِكَ هُمُ الصَّادِقُونَ

The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. [Al-Hujuraat. 15]

And The Exalted (Allah) stated while praising the poor emigrants (who migrated from Makkah to Madina):

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلاً مِنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ هُمُ الصَّادِقُونَ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say). [Al-Hashar. 8]

All the companions are truthful, there is no distinction between the Muhaajiroon and the Ansaar. Indeed, Allah praised them a lot in His decisive Book, and His Messenger [peace and blessings of Allah be upon him] praised them a lot in many hadiths. Truthfulness, which is a quality without which the religion and worldly affairs cannot be established, is one of the most notable characteristics that have been mentioned about them. Through numerous successive unbroken chains of transmission, these truthful people and those who followed in their footsteps transmitted the Book of Allah to us with complete truthfulness and trustworthiness, as well as the Sunnah of the Messenger that has been transmitted through authentic, successive, numerous, unbroken chains of transmission, and through those (reports) transmitted by one reliable person, including the biography of Allah’s Messenger [peace and blessings of Allah be upon him], his Jihad and conquests. The authentic books, the Musannafaat, the Jawaami, the Ma’aajim, the books of (sound) creed, and others are filled with these transmissions, in which the Imams of Al-Jarh Wat Tadeel distinguished the authentic narrations from the weak (faulty) narrations, so that the Muslim Ummah is on a straight path, a correct methodology, and a mindful and upright life (based on the Qur’an, Sunnah, and the understanding of the companions of Muhammad). They conveyed to us the path of the noble companions, their statuses, and qualities that clearly differentiate them from all the other followers of the Prophets, and with these (virtues), they became the best of the people ever raised for humankind. This is covered in great detail in books about the status and virtues of the companions as well as other Sunnah compilations.

In this discourse, we have come across Allah’s general commendation for them (i.e. the companions) with lofty qualities, including (the quality) of truthfulness. This speech of mine does not allow me to mention the (many) authentic reports regarding the true reality of their truthfulness, but I shall provide an example of three of them that are cited together in one incident. The most renowned of these three is the great companion Kab Bin Malik [may Allah be pleased with him], a man whom Allah saved from hypocrisy and the Hellfire, as well as from Allah’s and His Messenger’s anger. His story is well-known, and the narration about him is well-known and lengthy. There isn’t enough room here to give a complete narrative, so I’ll choose passages that indicate the status of this companion and his brothers throughout this incident, and the Muslim learns from it and follows in the footsteps of these truthful ones.

Abdullah Bin Kab said: I heard Kab Bin Malik narrate the story of his remaining behind Allah’s Messenger (ﷺ) from the Battle of Tabuk. Kab Bin Malik said: I never remained behind Allah’s Messenger (ﷺ) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah’s Messenger (ﷺ), and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah’s Messenger (ﷺ) on the night of ‘Aqaba when we pledged our allegiance to Islam and it was dearer to me than participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah’s Messenger (ﷺ) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah’s Messenger (ﷺ) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allah’s Messenger (ﷺ) at that time were large in numbers but there was no proper record of them. Ka’b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allah’s Messenger (ﷺ) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had a weakness for them and it was during this season that Allah’s Messenger (ﷺ) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allah’s Messenger (ﷺ) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah’s Messenger (ﷺ) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted an exemption because of their incapacity…[Saheeh Muslim Number 2769]

In this section, he praised the pledge of allegiance at Aqaba and the place it holds in his heart because of its great significance, which embodied the solid foundation upon which was established the migration of the companions to the Prophet’s city, the support given by the Ansaar, the establishment of the Islamic state and its foundation, the establishment of Jihad, and the strength of Islam and Muslims, from which emerged the beginning and outcomes of military expeditions in which the Prophet participated and those in which he did not participate; then the eradication of (paganism, disbelief, apostasy, etc.) and the departure of Islamic armies around the world to open hearts with the light of Iman and Islam, bringing them out of darkness (misguidance) and into light (guidance), hence this lofty companion was aware of the status of the pledge of allegiance at Aqaba, therefore, he was not pleased with anything else as a substitute for it, as he stated, “And it was dearer to me than participation in the Battle of Badr.”
He spoke about his failure to participate in the Battle of Tabuk with the courage of the truthful, in a clear, bright manner, detailed with truth from a heart filled with faith, a soul, and emotions flowing with integrity and truthfulness the like of which is unknown to a repentant person in such a terrifying situation, in which the cowardly hypocrites became worse, as a result, they resorted to lies and sought to conceal by purposefully making false justifications, (for) which Allah quickly exposed and shamed them, and cast them into the house of destruction (i.e. the Hellfire).

He stated that his failure to (join the Tabuk expedition) was not due to poverty or hardship, inability or weakness because he had previously participated in expeditions and was in a less favourable position than he was in this expedition. (He said), “And my affair – when I stayed behind Allah’s Messenger [peace and blessings of Allaah be upon him] – was that never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I – before this expedition- never had simultaneously in my possession two rides”.

He explicitly mentioned the factors that weakened his commitment to Jihad, such as the terrible heat, the lengthy travel, the vast, deadly (waterless) deserts between Medina and Tabuk, and the great number of Romans and Arabs that followed the Romans, and that Allah’s Messenger had instructed the people to get ready for their expedition. And he mentioned what was maybe the most crucial reason for his failure to join the Tabuk expedition, which was the ripe fruits and the shades; then he expressed directly what he would have been able to hide, but his truthful soul refused, (so he articulated the reason as follows), “I had a weakness for them.” This is a high level of truthfulness that only a few people fulfil.

He mentioned the struggle with his soul and his hesitation between catching up with Allah’s Messenger and his Mujahideen brothers, and between sitting beneath the lush shadows and the ripe fruits.

He spoke of the regret and misery he felt as a result of staying behind, as well as the fact that he could find no other person to serve as an example for him in doing so other than a man who was drowned in hypocrisy or a man whom Allah had excused from among the weak. This is one of the proofs of the life in his heart (i.e. Islam) and the truthfulness of his faith.

Kab Bin Malik [may Allah be pleased with him] added, “When I heard that he (i.e. the Prophet (ﷺ) was on his way back to Medina. I got dipped in my concern, and began to think of false excuses, saying to myself, ‘How can I avoid his anger tomorrow?’ And I took the advice of a wise member of my family in this matter. When it was said that Allah’s Messenger (ﷺ), had come near all the evil false excuses abandoned from my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Allah’s Messenger (ﷺ) arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-rak’at prayer therein and then sit for the people. So when he had done all that (this time), those who had failed to join the battle (of Tabuk) came and started offering (false) excuses and taking oaths before him. They were something over eighty men; Allah’s Messenger (ﷺ) accepted the excuses they had expressed, took their pledge of allegiance asked for Allah’s Forgiveness for them, and left the secrets of their hearts for Allah to judge. Then I came to him, and when I greeted him, he smiled a smile of an angry person and then said, ‘Come on.’ So I came walking till I sat before him.

He said to me, ‘What stopped you from joining us? Had you not purchased an animal For carrying you?’ I answered, “Yes, O Allah’s Messenger (ﷺ)! But by Allah, if I were sitting before any person from among the people of the world other than you, I would have avoided his anger with an excuse. By Allah, I have been bestowed with the power of speaking fluently and eloquently, but by Allah, I knew well that if today I tell you a lie to seek your favor, Allah would surely make you angry with me in the near future, but if I tell you the truth, though you will get angry because of it, I hope for Allah’s Forgiveness. Really, by Allah, there was no excuse for me. By Allah, I had never been stronger or wealthier than I was when I remained behind you.’ Then Allah’s Messenger (ﷺ) said, ‘As regards this man, he has surely told the truth. So get up till Allah decides your case.’ So I got up… [Saheeh Al-Bukhaari. 4418]

He mentioned to us his new state of affairs in this section after Allah’s Messenger returned and they (i.e. those who participated in the expedition) were given success, with honour, assistance, and reward, so (he thought) what was the benefit of staying behind, even if one of the reasons was the good shades and fruits, and who are the ones like him, save those who are mired in hypocrisy, the weak and the excused?! At the same time, Shaytaan reminded him and attempted to instruct him with various types of lies, but the darkness of lies and falsehood has been removed from him by Allah’s grace and taking good care of him because of truthfulness in his faith and sincerity to Allah- Lord of the entire existence; so Allah granted him success through the greatest means of salvation after faith, which is truthfulness, especially when confronted with peril and disaster.

He said, “When it was said that Allah’s Messenger (ﷺ) had come, all the evil false excuses abandoned my mind and I knew well that I could never come out of this problem by forging a false statement. Then I decided firmly to speak the truth. So Allah’s Messenger (ﷺ) arrived in the morning, and whenever he returned from a journey, he used to visit the Mosque first of all and offer a two-rak’at prayer therein and then sit for the people”.

He cited a magnificent Sunnah that is almost forgotten or forgotten by many Muslims, which is that after returning from a journey, a Muslim performs two-rak’at in the Masjid. And he mentioned the hypocrites’ attitude, which is lying and false concealment, as well as confirming their lies by taking an oath; so Allah’s Messenger could only accept what was obvious and entrusted their secrets to Allah -The Knower of the unseen, who knows the treachery of the eyes and what the hearts conceal. Kab, on the other hand, knew through his Fiqh (sound accurate understanding) and (sound) intellect that lying before Allah’s Messenger, even if affirmed with solid oaths, would not save him from Allah’s anger, and afterward the anger of Allah’s Messenger. He knew this with his dazzling insight and acute intellect, and after Allah granted him Tawfeeq (i.e. blessed him with knowledge and the ability to act on what is right), he would not accept anything else except to express the unadulterated truth.

https://www.mimham.net/tan-1308-82 paraphrased

To be continued Inshā’Allāh.

Footnote a: They took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allah:

https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/

 

How those who possessed a profound understanding of their own reality responded to praise or recognition

Written by Abdullah Jallow on . Posted in Basics, 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, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.

The soul of a person is  weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)

We ask Allah:

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (2)

Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)

Muttarif Ibn Abdillah, may Allah have mercy upon, said: remarked “No one has ever praised me except that my self-worth diminished.” (4)

Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)

Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have hear Allah, the Exalted and Majestic, say (i.e. in the Qur’an):

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

And there will become apparent to them from Allah, what they had not been reckoning. (6)

(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389

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

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

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

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

Allah, The Most High, says:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [AI-Baqarah. Verse 216]

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

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare. (This is) because indeed if he knows that Al-Makruh (what is hated) can bring forth Al-Mahbub (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. This is because he does not have (infinite or perfect) knowledge of the Awaqib (i.e. the final outcomes), but Allah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Similarly, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it because all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. 

The servant should hand over his affair to the One (Allah) who knows – (perfectly without anything hidden from Him)- the end result of affairs. He should be pleased with what Allah chooses and decrees for him because of the good end result he hopes for.

Neither should he make suggestions to his Lord nor put forward his choice over that of his Lord, nor does he ask for something about which he has no knowledge because it may be that what will bring about harm and destruction on him is found in what he asks, whilst he does not know. Therefore, he does not choose anything over what his Lord chooses; rather he asks his Lord to choose the best for him and make him pleased with what has been chosen for him, because there is nothing more beneficial for him than this.

When he hands over his affair to his Lord and is pleased with what has been chosen for him, his Lord facilitates him with strength, determination and patience in that which has been chosen for him; repel the afflictions he would have encountered due to the choice he makes and show him some of the good end results of the choice his Lord made for him, which could not have been attained through the choice he makes for himself.

He is relieved of the difficult reasoning about all types of choices and his heart is emptied of projections through which he ascends one obstacle and descends into another. And alongside this, he cannot escape what is decreed for him. If he is pleased with Allaah’s choice, then what has been decreed will come to him, whilst he is deserving of commendation and graceful in it; otherwise, what has been decreed will come to him while he is blameworthy and ungraceful, because he is left with the choice he made for himself. (1)

If Allah wants good and guidance for His servant, He makes him witness the fact that the blessing he has is one of His blessings and enables him to be grateful for it. If his soul whispers to him to move away from it, he seeks guidance from His Lord – by way of Istikhara (a) – as one who is ignorant of his welfare and unable to attain it, and then delegates the affair to Allah by asking Him to make a good choice for him. (2)

[a]: Al-Istikhara: Jaabir Bin Abdillah, may Allah be pleased with him and his father] said, ”Allah’s Messenger [peace and blessings of Allah be upon him] used to teach us the way of doing Istikhara (i.e. the means to ask Allah to guide one to the right action concerning any job or a deed) in all matters as he taught us the Suras of the Qur’an. He said, ‘If anyone of you wants to do any task [i.e. wants to decide on a matter], he should offer a two rak’ats other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

O Allah! I seek counsel through Your Knowledge, and I seek Power from Your Might, and I ask for Your great blessings. You are capable and I am not. You know and I do not and You (alone) know the unseen. O Allah! If You know that this task (or affair) is good for my religion and my subsistence and in my Hereafter- (or said, ‘If it is better for my present and later needs), then You ordain it for me and make it easy for me to get, and then bless me in it. And if You know that this task (affair) is harmful to me in my religion and subsistence and in the Hereafter-(or said, ‘If it is worse for my present and later needs’), then keep it away from me and let me be away from it. And ordain for me whatever is good for me, and make me satisfied with it’. The Prophet, peace and blessings of Allah be upon him, added that then the person should mention his need [i.e. the affair or task]. [Bukhaari: 1162] 

After Istikhara, one also seeks the advice of upright people who are capable of giving advice in the affair. Al-Hasan al-Basri, may Allah have mercy upon him] said, “By Allah! Never have people sought advice except that they were guided to the best of what was available to them”. Then he recited (the Ayah) “And (the Believers) who (conduct) their affairs by mutual consultation”. [Ash-Shura. 38]

Al-Allamah Zayd Bin Hadi, may Allah have mercy upon him, said: 

Allāh, The Mighty and Majestic, commanded His Messenger Muhammad, peace and blessings of Allāh be upon him,  to consult his companions in some affairs: “And consult them in the affairs. Then when you have made a decision, put your trust in Allāh”. [Aal Imran. 159]

He [i.e. the Prophet] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs. The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said, “The one who consults (others) does not regret (thereafter InShaaAllah) and the one who performs Istikhara will not fail (to achieve what is good for him or her)”. Both Istikhaara and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [3]

Abu Hurairah, may Allāh be pleased with him, said that the Messenger, peace and blessings of Allāh be upon him, said: “The consultee is in a position of trust”. [Sahih  Sunan Abi Dawud. 5128]

The consultee is in a position of trust]. He is the one whose opinion is sought after regarding an affair of Maslahah (i.e. an affair that will bring about benefit and repel harm). He is in a position of trust with regards to what he is asked and it is not permissible for him to deceive the one who consults him, by concealing the affair that would bring about benefit. [4]

This hadith is evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [5]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [6]

[1] An Excerpt from ‘Al-Fawa’id’ pages 203-204

[2] Al-Fawa’id 259

[3] An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285

[4] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabeeh. 4/259. Hadith 5062

[5] Awn Al-Ahad As-Samadi, Sharhu Al-Adab Al-Mufrad. 1/283. Hadith Number 256

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

A Brief Reminder to Those Who Refer to Us as “Super or Extreme Salafis”

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Hadaadis, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shi'a, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A Brief Reminder to Those Who Refer to Us as “Super or Extreme Salafis” When We Demand  Clarity Based On The Distinct Methodology of The Pious Predecessors 

You Have Grown Weary of The Detailed Discourse That Delineates The Fine Line Between Truth and Falsehood

 Allah [The Exalted] said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

Imam Ibn Kathir, may Allah have mercy upon him, said, “Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; likewise, He explains the signs (proofs, evidence, lessons), which those being addressed need; [ولتستبين سبيل المجرمين – and so that the way of the criminals may become evident]- Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

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

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahaabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allaah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawheed (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahaabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahaabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattaab [may Allah be pleased with him] said, “The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jaahiliyyah [Pre-Islamic Ignorance] is”. This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers):

The first group is those who know the path of the believers and that of the criminals in detail – in both knowledge and action. They are the most knowledgeable of the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only knows (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat. 3]

The fourth group knows the path of evil, Bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of Bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah [Glorified be He] loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

You Lack The Fortitude and Integrity Essential to Uphold The Sound Creed and Methodology And Counter Deviation

 Imam Al-Barbahaaree, may Allaah have mercy upon him,  said: “Know that leaving the correct path occurs in two ways. Firstly, a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Al-Allamah Saalih Al-Fawzaan, may Allah preserve him,  commented on the above statement of Imam Barbahaaree [may Allah have mercy upon him] saying: The first man is one who leaves the (correct path) without the intention (to do so), rather he intended good but followed other than the path of good. Striving [alone] is not sufficient, and even if the person has a righteous intention and a good aim, then that must be upon the correct path. Therefore, this (person) is considered mistaken and whoever agrees with him and follows his error will be destroyed because this is a path of destruction even though the (person) did not intend to leave (the correct path); rather his quest was (to reach something) good. This is the state of many of those who initiate newly invented matters in the knowledge of Aqeedah (Creed). This affair is not permissible, and they should not adhere to it. The person is not upon correctness. Allah [The Mighty and Majestic] said: [ وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [Surah Al-An’aam. Ayah 153]

Therefore, we reject any path that exits us from the Straight Path even if the one who (calls) to it aims for good and has a good intention. We do not follow him in that while he continues upon his error, eventually leading to destruction because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As for the second person, it is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. So, the intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and turn them away from the correct path. Therefore, this one is a devil because the devils take the people away from the Straight Path. (Allah informs us that) Iblees said: [لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ -Surely, I will sit in wait against them (human beings) on Your Straight Path]. [7:16] So he intends to turn them away from it [i.e. the straight path] and [direct them] towards the deviated paths. The Prophet [peace and blessings of Allah be upon him] gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line, “This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”. This is a clear example that agrees with that which the Shaikh (i.e. Imaam Barbahaaree) has stated here. So, the one who takes the people away from the Straight Path (and directs them) to the innovated paths of the innovators (in religious matters) is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the people. It is obligated to us to be more careful of this (second person) than the first one because this one (i.e. the second) intends to misguide the people.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”, Al-Allaamah Saalih Al-Fawzaan stated: He is misguided and misguiding others- a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imaam Barbahaaree, “It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”, Al-Allaamah Saalih Al-Fawzaan commented on the above statement, saying: It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is obligatory to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to [having] respect for the views of others. The affair is not about views; [rather] the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the pious predecessors]. Allah has outlined a clear path for us, and He told us to adhere to it, when He [Glorified be He] stated: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ] ‘And verily, this is my Straight Path, so follow it’ [6:153]

If any person comes to us and wants us to leave this straight path, firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him; because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person with (skillful) writing and education because the people will be deceived by him and will say, “This one is competent, this one is from the thinkers” as is taking place today. Therefore, the affair is very dangerous, and regarding this is a reason to refute the one in opposition, as opposed to what those who say, “Abandon the refutations, leave the people, everyone has his views and have respect for him”. By way of this (so-called) respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf (pious predecessors) did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of the danger upon Ummah. We do not keep quiet about their evil; rather that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth-those whom Allah spoke of (saying): [إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ – Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers].'[2:159]

The affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him (i.e. the one who deliberately keeps quiet whilst being aware about him). Rebuke and punishment (i.e. warning) are extended to him because it is obligatory to clarify. [4]

Your Love and Hate Towards Engaging With Ahlul Bidah Are Weak, Unstable, or Corrupt

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

 They (Ahlul Hadith) hate Ahlul Bid’ah – those who initiate into the religion what is not from it. They neither love them nor keep company with them. They neither listen to their speech nor sit with them. They neither argue with them about the religion nor debate with them”.

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

Is this from themselves (their understanding), or is it guidance from Allah and His Messenger, as well as the practices of the righteous predecessors? Allah, Glorified and Exalted be He, has cautioned us against Ahlul Bidah, making it clear that they are people driven by their desires and that they follow the Mutashaabihaat while neglecting the Muhkamaat. Aa’isha, may Allah be pleased with her, reported that the Messenger, peace and blessings of Allah be upon him, recited this verse:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you [Muhammad] the Book [this Qur’an]. In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’id (obligatory duties), and Al-Hudood (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So, as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings except Allaah. And those who are firmly grounded in knowledge say: ‘’We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.’’ [Aal Imraan. 7]

She said: The Messenger said, “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them”. [Al-Bukhaari 4547]

Allah has made it clear that they harbour (misguided, vain) desires and deviations, and that they intend to mislead both themselves and others. They seek trials and aim to misguide the people, which is why the Messenger has addressed them and elucidated their state. He stated, “Indeed, there will emerge a group from my Ummah in whom desires will flow as rabies flows in a dog.” Ahlul Sunnah undoubtedly detests Ahlul Bidah, and Imam As-Saaboonee has noted that senior scholars of Ahlul Hadith unanimously share this sentiment. However, among Ahlul Bidah, there exist Du’aat (callers to their innovations) who should neither be engaged in conversation nor debated with, except in cases of necessity and for a Maslahah (a carefully considered benefit recognized by rightly guided scholars). (In other circumstances), it is impermissible to engage in debate with them.

It is impermissible to debate with the Rawaafid if you are weak (in knowledge and character); except for a man who is firmly grounded in knowledge and religion, (well-versed) in citing proofs, smart, and possesses (force and strength to effectively engage in debate using clear proofs without being swayed by doubts). Therefore, if he perceives a benefit in debating them, he may proceed to do so. [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better].

This is the legislated debate. Allah did not close the door of debate completely, thus if we have a way of establishing the proof and guiding the people to good, we follow it. The one who is debated with may not benefit but others may benefit. Regarding the weak individual, the answer is no. Even among scholars, there exists one who may be considered weak and another who is misled by Shub’hah (a matter that superficially resembles the truth but is, in fact, false). He may be a scholar, but weak in his character, thus rendering him vulnerable in the presence of Ahlul Bidah, even if they are younger or possess less knowledge than he does. This has occurred to many who ascribe to the Sunnah and Hadith due to their weakness and opposition to the methodology of the pious predecessors. For example is Al Bayhaqqi, who was from the seniors of Ahlul Hadith and their scholars, yet he was misled by certain Ashaa’irah, such as Ibn Fawrak and his associates, ultimately led him into Ash’ariyyah. How many young individuals in this current era have faced ruin at the hands of Ahlul Bidah!

How many youths, middle-aged men and university graduates have fallen victim to the deceptions of Ahlul Bidah, thereby becoming ensnared in their influence?! They are deceived by the groups (i.e. deviated groups), thus leading them to succumb (to these falsehoods). This is because they did not act upon the Messenger’s statement: “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named (as having deviation), so beware of them”.  The resolute individual calls Ahlul Bidah, the Christians. There has to be Dawah in the path of Allah and strong scholars who can convey the religion ordained by Allah. When necessary, they debate so that the proofs are established and benefit one who is to benefit. [5]

You Lack The Sound Foundational Principles Necessary For Accurately Evaluating, Recognising, and Classifying Errors, While Also Being Perplexed About The Clear and Detailed distinction Between The Path of Ahlus Sunnah and that of Ahlul Bidah

 Al-Allaamah Rabee Bin Haadee Al-Madkhali [may Allah preserve him] said:

After speaking about those who make Takfir based on falsehood (a) amongst the different factions of the Jahmiyah (b), the Khawaarij (c), the Rawaafid and the Qadariyyah (d), and the reason behind such Takfir, Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said: “On the opposite side of these people who make Takfir based on falsehood, there are people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be, or they know some and are ignorant of some. Perhaps what they know of it, they do not clarify for the people, rather they conceal it. Neither do they forbid Bidah nor censure Ahlul Bidah and punish them; rather, they may censure speech related to the Sunnah and the fundamental principles of the religion – completely – and would not differentiate between what Ahlus Sunnah Wal Jamaa’ah say and what Ahlul Bidah Wal-Furqah say, or they would affirm all their differing Madhabs (creeds, paths) like how the scholars would affirm the different opinions related to affairs of Ijtihaad regarding which difference of opinion is justified. (e) This path has overwhelmed many of the Murji’ah, some of the jurists, those pursuing the path of asceticism, and the philosophers, just as it has overwhelmed – first and foremost – many of the people of desires and rhetoric. Both these paths are perverted, outside the Book [i.e. The Qur’an] and the Sunnah”.

After quoting the above statement from Shaikh Al-Islam Ibn Taymiyyah, Al-Allaamah Rabee Bin Haadi Al-Mad’khali said, “I say, may Allah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah (The Groups of Illegal Partisanship and Bidah (f) who ascribe themselves to Ahlus Sunnah Wal-Jamaa’ah and take cover behind them – in particular – to promote their falsehoods?! What if he saw them whilst they have gathered between the Madhabs (creeds paths) of the two groups- the khawaarij and those who follow their way in pronouncing Takfir in the subject matter of Al-Haakimiyyah (g) and the way of the Mur’ji’ah (h) in the manner they approach the affair of people who are upon the big and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes! In the view of these people, the leaders of Misguidance and Bidah are like the Imams of Guidance and Sunnah”. (i) [6]

Shaikh Al-Islam Ibn Taymiyah continued: “Rather what is obligatory is to clarify that which Allah sent His Messengers with and (revealed) in His Books- propagate that which the Messengers brought from Allah and fulfill the covenant which Allah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, strive with it, weigh up all that which the people embark upon – [statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart]- under the Book of Allah and the Sunnah of His Messenger, neither following desires [through] customs, a school of law, a religious order, a leader or a predecessor, nor following conjecture through a weak hadeeth or corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not, or blindly following someone who it is not obligated to follow his statement and action because Allah -in His Book – has censured those who follow conjecture and that which their souls desire, whilst they abandon following that which came to them from their Lord of Guidance”. [7]

 

You Are Filled With Fear of Returning to The Noble Path of Pious Predecessors to Adjudicate All affairs.

 Al-Allaamah Rabee Bin Haadi Al-Madkhalee, may Allaah preserve him, stated:

All of you hold onto the Rope of Allaah [i.e. The Qur’an and authentic Sunnah]- Allaah will aid you in this and make you like the sun; return to the understanding of the righteous predecessors, and it is, as I said to you, transmitted (and established) in your presence. This is a challenge to those who oppose this. We are challenging Ahlul Bidah Wal Ahwaa (the proponents of innovation in religious matters and followers of vain desires) in their creed and politics. We say, between us and you is the (path, understanding of the) pious predecessors and books (of the pious predecessors). Ahmad [i.e. Imaam Ahmad] used to say to the proponents of innovation in religious affairs, “Between us and you are the funerals (i.e. whose funeral will be attended by Ahlus Sunnah in great numbers)”. We say (i.e. at present), “Between us and you are the books (of the pious predecessors)- the books are present! Allah said to His Messenger: [قل فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ – All food was lawful to the Children of Israel, except what Israel made unlawful for himself before the Taurat (Torah) was revealed. Say (O Muhammad ): “Bring here the Taurat (Torah) and recite it, if you are truthful]. So they present the Torah and you prove them to be upon falsehood.

We bring the books of the pious predecessors – the Qur’an, the Sunnah, the books of Al-Bukhari, Muslim, Abu Dawood, at-Tirmidhi, an-Nasaa’ee, and what was authored by Ahmad and others; we bring them (to prove) those who are on the path of these (pious predecessors) and those who turn away and oppose them. Just as Allah challenged the Jews to bring the Torah, so the Torah was brought and they were exposed them; (likewise), we challenge these people to bring the books of the pious predecessors, so that the innovator in religious affairs is exposed, and to clarify who the deviants are- whether us or them? Are they able to challenge? Can they open their mouths like this? We fill our mouths with courage – challenge everyone who says that we are upon other than the methodology of the pious predecessors. We, by Allaah, call to the methodology of the pious predecessors- to the Book of Allaah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him. We use the book of Allaah and the Sunnah as proof for our beliefs, our acts of worship, our dealings with rulers and their subjects, in dealing with the groups and sects. As for the others, they are upon tricks, deception, etc By Allah, you will not find with them anything but tricks and manipulating the emotions of youth. [8]

Ibn Aqeel, may Allah have mercy upon him, said: If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed (of truth) and rejected what they have not witnessed. So when the devout one desires to revive the Prophetic path, the people would reject it and think that it innovation in religion. [9]

You Are Filled With Fear and Unease at The Prospect of Being Isolated and Attacked When They Hold Onto Clarity Regardless of The Large Numbers of People In Opposition

 Imaam Abu Shaamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allaah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [10]

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

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

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

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

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

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

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jamaa’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allaah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [13]

We ask Allah:

 اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [14]

 

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [15]

 

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

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [16]

 

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

 وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

 وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

 وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

 O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [17]

 ———————————

 Footnotes:

 [a] What is Takfeer? Read here by Shaikh Abu Khadeejah: https://abukhadeejah.com/no-muslim-leaves-islam-unless-he-does-something-that-nullifies-it/

 [b] Who are the Jahmiyah? https://www.aqidah.com/creed/articles/xiyvh-the-first-deniers-of-allaahs-speech-a-chain-of-evil-narrators.cfm

 [c] https://abukhadeejah.com/isis-in-iraq-syria-ibn-kathir-died-774-ah-if-the-khawaarij-ever-gained-strength-in-iraq-and-syria-there-would-be-mass-killing/

 [d] Who are the Rawafid and Qadariyyah? https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/ http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

 [e] What is Ijtihaad: https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/ ]

 [f] What is Hizbiyyah – illegal partisanship:

https://salafidawahmanchester.com/2015/03/a-precise-definition-of-hizbiyyah-by-shaikh-rabee-may-allaah-preserve-him/ ]

https://salafidawahmanchester.com/2019/01/what-is-the-meaning-of-hizbiyyah-and-what-is-the-ruling-upon-it-shaykh-ubaid-al-jaabiree/

 [g] What is Al-Haakimiyyah?

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ07&loadpage=displaysubsection.cfm

 [h] Who are the Murji’ah?

http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm

 [i] Read this article by Shaikh Abu Iyaadh: http://www.themadkhalis.com/md/series/the-false-comparison-between-hadith-giants-ibn-hajar-an-nawawi-and-20th-century-ignoramuses.cfm

 https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/

 Who Are The Salafis

 http://www.salafis.com/index.cfm

 What is Salafism? Download the free eBook and read about the most important aspects of Salafiyyah.

 https://www.abukhadeejah.com/what-is-salafism-and-salafiyyah/

 What is our da’wah, the call to Salafiyyah? The defining features

 https://www.abukhadeejah.com/what-is-our-dawah-the-call-to-salafiyyah-the-defining-features/

 A response to Western academics who categorise Salafis into Quietists, Politicos and Jihadists – and why this is a false categorisation

 https://www.abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Shaikh Rabee’s Relationship with the scholars and their praises for him–even though Abu Eesa and his affiliates amongst the slanderous devils increase in hatred

http://www.themadkhalis.com/md/articles/hyulz-the-relationship-between-shaykh-rabee-al-madkhali-and-the-major-scholars-part-1.cfm

http://www.themadkhalis.com/md/articles/bqouy-the-relationship-between-shaykh-rabee-al-madkhali-and-the-major-scholars-part-2.cfm

 

The Madkhali Myth

http://www.themadkhalis.com/md/categories/shaykh-rabee.cfm

Why Shaikh Rabee is Attacked?

http://www.themadkhalis.com/md/articles/epluy-shaykh-ibn-uthaymin-the-people-began-to-tarnish-shaykh-rabee-with-faults-after-he-spoke-about-some-of-their-symbolic-figureheads.cfm

Salafi Scholars Praise Shaikh Rabee

https://video.link/w/aDhc?src=syt

Is Shaikh Rabee’ Ibn Haadee A Great Scholar Of This Era?

https://www.abukhadeejah.com/is-shaikh-rabee-ibn-haadee-a-great-scholar-of-this-era/

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180

[4]: An Excerpt from It’haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree, Vol 1, page: 110-115

[5] An Excerpt from “Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301 onwards

[6] An Excerpt from “Al-Mahajjatul Baydaa Fee Himaayatis Suunatil Gharraa Min Zallaati Ahlil Akhtaa’i Wa Zayghi Ahlil Ahwaa” 117-118

[7] Majmoo Al-Fataawaa 12/467-468

[8]  https://youtu.be/mxXSfKh_sjw paraphrased

[9] Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor page 148

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

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

[12] قم المعاند – 2/547

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

[14]  Irwaa al-Ghaleel 1/115

[15] Saheeh Muslim 770

[16] As-Saheehah Number 1301

[17] Sahih Muslim. 2720]

 

 

 

[1] The Position of The Believer Regarding Fitan [Trials, Tests, Tribulations, Turmoils, Temptations] – By the Erudite Scholar (Imam Abdul Aziz Bin Baz)

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, 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.

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

All praise and thanks are due to Allah, the Lord of all worlds, and the (praiseworthy) final outcome is for the righteous. May peace and blessings be upon Muhammad, His servant and messenger, as well as his wives and descendants, all his companions, and those who follow his path until the Day of Judgment. To proceed:

I thank Allah, the Exalted, for the blessing of this gathering with the noble brothers in faith and (our) beloved children. I ask Allah that He makes it a blessed gathering, benefits us all with the knowledge He teaches us, rectifies our hearts and actions, protects us from the evils within ourselves and the consequences of our deeds, supports His religion, elevates His word, improves the conditions of Muslims everywhere, and appoints the best among them over their affairs while shielding them from the worst. Indeed, He is Generous and Gracious. Then I thank the overseers of “Imam Muhammad Bin Saud University” for organising this meeting and I ask Allah to multiply their reward, and grant us all success in matters that rectify our religious and worldly affairs, and everything in which there is a rectification for all the Ummah. Indeed, He is the Generous and Gracious.

Dear brothers and sons in faith, the topic of today’s discussion is the believer’s stance towards trials and tribulations—we seek refuge in Allah from their evil. The Prophet, peace and blessings of Allah be upon him, highlighted their dangers and explained the necessary actions we must take in response, as ordained by his Lord.

What is a Fitna [trial and tribulation]? The term “Fitna” encompasses a wide range of meanings, including associating partners with Allah, which is considered the gravest form of Fitna, as Allah says:

وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

And fight them until there is no more Fitnah and the religion (worship) will all be for Allah Alone. [Al-Anfal 39] – Meaning, until there is no longer Shirk.

Allah says:

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. [Al-Baqarah 217]

Fitna also pertains to punishment and burning, as Allah says:

ذُوقُوا فِتْنَتَكُمْ هَذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ

(It will be said): “Taste the torment (of your denial). This is what you would (mockingly) request (from the believers) to be hastened.” https://www.thenoblequran.com/q/#/search/51_14

Allah, the Exalted, says:

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

Verily, those who put believing men and believing women to trial (in their religion) (and torture and burn them), and then do not repent, for them is the punishment of Hellfire (for their disbelief), and for them is the punishment of a burning Fire (for burning the believers). https://www.thenoblequran.com/q/#/sura/85/6

What is intended in this verse is punishment and burning. Putting them to trial by punishing them.

The term “fitnah” also refers to tests and trials, as Allah says:

وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً

And We test you with evil and with good as trial. [Al-Anbiya 35] – Meaning, a trial and test.

Allah says:

إِنَّمَا أَمْوَالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ

Indeed, your wealth and your children are but a trial” [at-Taghabun: 15]- Meaning, a trial and a trial to make it known who utilises their wealth and children in obedience to Allah, fulfilling their duties and avoiding His prohibitions, versus those who deviate from that and follow their desires.

It also pertains to calamities and punishments, as Allah says:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. https://www.thenoblequran.com/q/#/search/8_25

It has been transmitted from by Az-Zubair Ibn Al-Awwam, may Allah be pleased with him, and a group of pious predecessors regarding this turmoil that they stated: “We never thought it would affect us until it happened.” This was triggered by the assassination of Uthman; may Allah be pleased with him. A group of ignorant and oppressive individuals, some of whom misinterpreted the truth and were confused about the situation until they unjustly killed Uthman based on false claims and misguided interpretations.

The turmoil then spread widely and intensified, affecting people who had no connection to it and were not affiliated with the oppressors. This led to the events that transpired between Ali and Mu’aawiyyah, may Allah be pleased with them, as well as the occurrences at the Battle of the Camel and the Battle of Siffin, all stemming from the discord caused by the actions of a group of oppressors against Uthman, may Allah be pleased with him.

Then a group led by Mu’aawiyyah demanded justice for the murder of Uthman, may Allah be pleased with him. They approached Ali, may Allah be pleased with him, who had been given the oath of allegiance by the Muslims as the fourth caliph and a rightly guided leader, requesting the handover of the killers. Ali informed them that the situation did not allow for such an action at that moment, assuring them that he would address the matter later and that he was unable to execute them right away. This led to the turmoil and conflict during the battles of Jamal and Siffin, which are well-documented, prompting some of the early scholars, including Az-Zubair, may Allah be pleased with him, to say that the mentioned verse was revealed concerning these events.

This was the first Fitna that arose among Muslims following the death of their Prophet, peace and blessings of Allah be upon him. It affected a large number of companions and others, resulting in the deaths of notable figures such as Ammar Ibn Yasir, Talha Ibn Ubaydullah—one of the ten promised paradise—and Al-Zubair, also among the ten, may Allah be pleased with them. Many companions and others lost their lives during the battles of Jamal and Siffin due to this Fitna (turmoil). [1]

Must Listen to (read) information on the two links regarding the dispute between the noble companions.

https://abukhadeejah.com/our-dawah-and-the-call-to-salafiyyah-that-stands-the-test-of-time-the-companions-their-virtues-their-differences-those-who-follow-them-and-those-who-oppose-them-part-3/

https://www.salafisounds.com/the-disputes-battles-between-ali-aishah-muawiyyah-the-position-of-the-ahlus-sunnah-sharhus-sunnah-al-barbahari-lesson-by-abu-khadeejah/

 

To be continued…InShaAllah

[1] https://binbaz.org.sa/discussions/55/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D8%A7%D9%84%D9%81%D8%AA%D9%86

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

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

Arabic text: weakness_part3

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

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

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

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

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

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

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

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

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

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

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

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

ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

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

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

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

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

 وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

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

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

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

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

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

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

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

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

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

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

إِنَّ اللَّهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ

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

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

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

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

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

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

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

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

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

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

And He, Glorified be He, says:

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

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

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

وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

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

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

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

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

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

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ

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

And He, glorified be He, says:

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا

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

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

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

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

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ

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

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

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

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

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

The End

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

We welcome your feedback to enhance this translation.

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

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

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

An Illustration of The Excellent Conduct of The Sahaabah During Disputes and Their Sincere Efforts to Maintain Harmony Without Hiding the Truth or Downplaying Mistakes

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

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

Rabee’ah Al-Aslami [may Allah be pleased with him] narrated: I used to serve Allah’s Messenger [peace and blessings of Allah be upon him], so he gave me a piece of land and gave Abu Bakr [may Allah be pleased with him] a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land’ and I said, ‘It is in my piece of land’. There was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. He said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call Allah’s Messenger on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet and I followed him. The people from (the tribe of) Aslam came and said, ‘May Allah have mercy on Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?’ I said, ‘Do you know who that is? That is Abu Bakr -the Truthful (as-Siddeeq). He is the one who was in the Cave with the Prophet, and he is the elder of the Muslims! So beware that he turns around and sees you helping me against him and it makes him angry, then Allah’s Messenger comes along and becomes angry because of Abu Bakr’s anger, and then Allah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from’. Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he reached and informed him of our conversation as it happened. So he (the Prophet) raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ I said, ‘O Allah’s Messenger! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it would be a retribution’. Allah’s Messenger said, ‘Do not return his comment to him, rather say, may Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Then Abu Bakr turned his face and began to cry”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] commented below: The hadith contains a remarkable story that provides us with an exhortation and a lesson. It demonstrates the pure hearts of the companions towards each other, showing that even in times of disagreement over worldly matters, they did not boycott one another, nor harboured grudges or hatred, instead, they offered sincere advice. This narrative highlights that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they preferred that it is received in this life rather than in the hereafter. This story illustrates the excellence of AbuBakr, his esteemed position among the Sahaabah, in the view of the Prophet, and also in the sight of Allah, as the Prophet held him in great regard and elevated him to his deserved status, just as Allah says in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, he [Muhammad] said to his companion [Abu Bakr], “Be not sad (or afraid), surely Allah is with us”. [Surah At-Tawbah. Ayah 40]

Abu Bakr was the Prophet’s fellow in the cave. He holds the highest level of virtue among the Ummah after the Prophet, as agreed upon by Ahlus Sunnah Wal Jamaa’ah past and present. Indeed, the Prophet said to some of his other companions regarding Abu Bakr: “Would you not leave my companion for me” – meaning AbuBakr [i.e. don’t bother him, etc][Bukhari 3661]

This narrative highlights the importance of forgiveness and pardoning those who have wronged you, when you can do so and due to a (lawful or overriding) benefit because being forgiving and pardoning others will only bring you honour and a loftier status in the sight of Allah.

This narrative also demonstrates that the companions of the Prophet were not infallible. They made unintentional mistakes, but they were people whom Allah favoured with the privilege of being in the company of the Prophet. They did not persist in their mistakes, as can be seen in this story. Disagreements did arise among them, but they humbled themselves to the truth. They did not reject the truth with falsehood or engage in oppression. Instead, they promptly sought the guidance of Allah’s Messenger to resolve (the disagreements). The Messenger resolved those issues, and all of them were content with the judgment and submitted wholeheartedly.

This narrative highlights the importance of making supplications for others, especially those who have wronged you. Therefore, you supplicate for them that (Allah) rectifies their affairs and forgives them because you have an angel who responds, saying, “Ameen, and may Allah grant you the same”. One should be eager about this practice! The story shows that fulfilling the rights of others in this life is better than delaying it until the Day of Judgment, where no one will forgive another, even if they are close relatives. Additionally, it showcases the wisdom of Rabee’ah Al-Aslami, who advised his companions not to support or argue against Abu Bakr, recognising his esteemed status in the sight of Allah and the Messenger.

What do we derive as a benefit from this story: We must forgive and maintain love for each other when we have disagreements about worldly matters. A person should be eager to give others their rights and also seek forgiveness from those they have argued with. [1] [End of quote]

 

Do Not Conceal Facts During a Dispute

Allah [The Exalted] says:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahood [i.e. those Yahood in Madinah who disbelieved in the Prophet and hated] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the wholesome truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. [2]

 

Do Not Seek to Establish Something Based On a False Analogy

Allah [The Most High] says that the brothers of Prophet Yusuf [peace be upon him] said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – “If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Surah Yusuf. Ayah 77]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated: Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [3]

 

Beware of Burdensome Speech

The Messenger [peace and blessing of Allah be upon him] said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] said: “The person intended in this hadeeth is the one who speaks eloquently while using obscure or ambiguous language, immerses himself in speech, and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allaah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadeeth forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [4]

 

Do Not Be Quarrelsome

The Prophet [peace and blessings of Allah be upon him] said, “The most hated of men in the sight of Allah is the one who is most quarrelsome”. Al-Allaamah Zayd Bin Haadi al-Mad’khali [may Allah have mercy upon him] said: “A warning against (blameworthy) argumentation, falling into wicked behaviour and its evil, especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadeeth is related to a warning against lying during argumentation, falsehood, and adorned speech within it until one changes falsehood into truth and truth into falsehood; not bothered about making an oath, lying, or giving false witness. All this occurs from an extremely quarrelsome person, who goes into excess in the affair and does not feel shy in the presence of Allah- neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is one of the characteristics of the people of Imaan – those whom Allah praised in the Qur’an and the Prophet [peace and blessings of Allah be upon him] praised them in the pure Sunnah. [5]

 

Do Not Misuse Eloquence

Imam Al-Bukhari [may Allah have mercy upon him] said: Chapter: Chapter: [Whoever is given the right of his brother through a judicial decision]: Umm Salamah [may Allah be pleased with her] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadeeth: The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgment of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgment in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if entitled or leaves it if he is a falsifier because, in reality, a judgment cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment]. This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [6] [End of quote]

We ask Allah to bless us with fear of Him, good behaviour, and truthfulness during disagreements. It is crucial to be cautious of downplaying bad behaviour out of a desire to be not seen as mistaken. By minimising the seriousness of bad behaviour, one aims to manipulate others into believing their distorted version of events. This behaviour is not only driven by a guilty conscience but rather by a desire to deceive and control the observers. Avoid adopting the strategies employed by those who attempt to convince others that their actions are not as dreadful or detrimental as they may appear. Similarly, be cautious of tactical manipulators who may confess to a fraction of their wrongdoing, just enough to create the illusion of accepting responsibility. However, it is important to note that admitting to a few minor points does not equate to fully acknowledging their actions. These tactics are merely a part of the game of managing impressions. Changing their ways becomes exceedingly challenging for these individuals as they downplay the gravity of their actions. It has been observed many times that individuals who consistently downplay the significance of matters are unlikely to tackle the problems they need to fix and take responsibility for. Trivializing is just one of the tactics they use to hinder the progress of sincere discussions and rectification. Therefore, it is important not to be influenced by excuses and attempts to minimise the importance of an individual’s obligation to fulfil on behalf of others, regardless of any appeals for unity or exaggerated statements.

Since 1995, we have met two categories of individuals. The First Group: Individuals who have consistently upheld integrity, provided valuable advice, stood firmly against Ahlul Bidah, promoted unity, avoided causes of disunity, and earned the trust of the people through their unwavering commitment by the Tawfeeq of Allah. This is Salafipublications and others known to us. The Second Group: People who slowly disclosed their aspirations for leadership, placed their importance above all else, and later proclaimed themselves as advocates for unity, but it became evident to anyone with even a small amount of common sense that every person seeking leadership immediately undermines themselves by downplaying significant matters while claiming to promote unity. This is because the desire for leadership itself is one of the main causes of division, and trivializing important issues during this pursuit has always been a tactic used to divert attention from one’s misdeeds. And Allah is the one whose Aid is sought!

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[1] An Excerpt from “At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[3] I’laam Al-Muwaqqi’een 1/198. paraphrased:
قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]
أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[4] Explanation of Sunan Abu Dawud. Audio number 569

[5] An Excerpt from ‘At-taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. 1/26

[6] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari]