The People of Knowledge
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Honouring The Scholars
Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [1]
Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [Taareekh Dimashq 25/367]
Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [2]
Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [3]
Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [4]
Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [5]
Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):
They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [6]
Good Behaviour
Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, said:
We have been commanded to learn, thus, it is obligated to us to learn, act and call to the religion based on the path that Allah has ordained and clarified for us- the path that the Messenger clarified for us and applied, and was applied by his companions after him. They spread Islam in the entire world – in different nations. This knowledge and goodness was spread mostly through (praiseworthy) manners – through patience, forbearance, firm fulfilment of obligations and responsibilities, truthfulness, honourable behaviour, nobility, noble mindedness, fulfilling promises and what is similar to that. These manners became manifest to the people, thus the hearts, ears and eyes of the nations accepted this guidance, which the companions of Muhammad carried”. [7]
The Shaikh also stated:
Abdullah Ibn Al-Mubarak, may Allah have mercy upon him, said, “Whoever belittles the scholars will ruin his religion; whoever belittles the rulers will ruin his worldly affairs and whoever belittles his brothers will ruin his sense of honour”. O my brothers! Let us behave in a good manner, especially the students of knowledge. O my brothers! At present the connection between a student and his teacher is limited to the classroom. He listens to the lesson and after it finishes, he leaves in a hurry. It is as if he does not know anything about the teacher- neither in a house nor in any other place. They say, “The scholars run away from the students!” It is obligated to the students to behave well towards the scholars and to come to their houses. Do they want the scholars to run behind the students?! The Salaf did not know this behaviour. When we became deprived of good manners, we expect the scholars to be our followers. Many people want the scholars to be their followers – giving directions to the scholars like they would give directions to a senile old person. A particular scholar can meet thousands of people and benefit them, but as for going to the house of every person and knocking at his door, this is neither legislated by Allah nor is it obligated to the scholars.
Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. The student of knowledge should respect the elders, honour his contemporaries and show mercy to those below his age. The one who is old in age is like his father, the one in his age group is like his brother and the one below him in age is like his son. [8]
Follow The Scholars Based On Proof and Be Good Mannered
The Shaikh also said:
Indeed, rejecting the statements of scholars through statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil has become widespread nowadays. “I do not make Taqlid!!” Even though you find him (i.e. the utterer of this of statement) ignorant, understands nothing and is one among those who are greatly in need of making Taqlid of the scholars besides following them. There is Taqlid and Ittibaa. There is a person who is ignorant and he needs to make Taqlid. Taqlid is a necessity for this person, therefore it is incumbent upon him to make Taqlid of the scholars. (I) The student of knowledge can understand based on the proofs that such and such scholar is correct and thus he follows the person with proof. This is a level above Taqlid and below the level of the Mujtahid.
Some of them may say: “I do not make Taqlid”, even though-in reality- he is a commoner, an evil doer or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqlid of so and so”. We say to him: “Who commands you to make Taqlid if you are a student of knowledge?! However, if that scholar about whom you say, ‘I do not make Taqlid of him’ has truth with him, is it permissible to reject the truth based on this illusion that you call Taqlid and intend falsehood by way of it?! I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to the) religion and (good) character. [9]
Harmony Between The Scholars
Al-Allamah Muhammad Ibn Abdil Wahhab Al-Bannah -may Allah have mercy upon him, was considered one of Shaikh Rabee’s Shuyukh. Anyone who knew Shaikh Al-Bannah will know that he used to hold Shaikh Rabee in high esteem. On one occasion when he visited him at his house, Shaikh Al-Bannah said to him, “Take a seat and do not stand, for even though I am your Shaikh, you are my teacher”.
He was asked whether Shaikh Rabee is considered one of the senior scholars, so he said: “Who among the scholars of this era and before it truly knows the numerous callers to Islam like him?! He is known for evidence and proof and does not speak against anyone except with evidence. For this reason, I say that Rabee Hadi is like Yahyah Ibn Ma’een in this era. I say that indeed Rabee is the Yahya Ibn Ma’een of this era. May Allah reward him (with good), preserve him, and safeguard his intellect and memory. The most knowledgeable regarding the (situation) of men – with proof and evidence- is Rabee Hadi. May Allah keep him firm and alive, so that he refutes those who misrepresent Salafiyyah and wage war against it. We ask Allah to reveal their state of affairs, expose them, and protect us from their evil”. [10]
Beware of the disease of the despots because pride [a], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [b] being arrogant towards the one who benefits you from amongst those who are below you is pride, [c] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: [a] The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty. [b] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”. [c] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows. [11]
Allah Raises Some Scholars Above Others
Allah, The Most High, said:
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of “punishment, i.e. enslaving of a thief.”) We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah). [12:76]
[نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ – We raise to degrees whom We please], as Allah said (i.e. in another Ayah):
[يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ – Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do]. [Al-Mujadilah 11]
[وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]. Al-Hasan al-Basri, may Allah have mercy upon him, said: There is not a scholar except that above him is (another) scholar until the all knowledge goes back to Allah, The Mighty and Majestic, (i.e. Allah as the absolute Owner and Bestower of all knowledge). Abdur Razzaq, may Allah have mercy upon him, reported from Sufyan ath-Thawri, may Allah have mercy upon him, from Abdul A’laa ath-Tha’labi, may Allah have mercy upon him, from Sa’eed Ibn Jubayr, may Allah have mercy upon him, who said: “We were with Ibn Abbas, may Allah be pleased with him and his father, when he delivered an amazing speech. Then a man was amazed and said, ‘All praise and thanks be to Allah, above every possessor of knowledge is One All-Knowing’. Ibn Abbas said: ‘What an evil (or terrible) thing you have uttered! Allah is the All-Knowing, and He is above every knowledgeable one'”. [12
[نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ – We raise to degrees whom We please]- Meaning, through beneficial knowledge and acquaintance with the paths that lead to their intended goals, just as We raised Yusuf’s, peace be upon him, in ranks. Basheer al-Hujaymee, may Allah have mercy upon him, said: One day, I heard al-Ḥasan al-Baṣri, may Allah have mercy upon him, recite this verse [وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]. Then he paused and said: “By Allah! There is not a single scholar on the face of the earth who has reached the evening except that above him is one who is more knowledgeable until (all) knowledge goes back to the One who taught it (i.e. Allah)”. [13]
“We raise in degrees whom We will”. Imam as-Sadi, may Allah have mercy upon him, said: (Meaning), through beneficial knowledge and acquaintance with the paths that lead to the intended goals, just as We raised the ranks of Yusuf. [وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]- Meaning, for every scholar, there is one above him who is more knowledgeable until (all) knowledge goes back to Allah the Knower of the unseen and the seen. [14]
Imam Muhamad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: know that regardless how much knowledge you have attained, indeed, there is always someone more knowledgeable than you. ” but over all those endowed with knowledge is the All-Knowing (Allah)”, until all knowledge goes back to Allah, the Might and Majestic (as the absolute Owner and Bestower of all knowledge). Do not think that you are the most knowledgeable of people, for (even) if you possess abundant knowledge, there is one who is more knowledgeable than you. Contemplate Musa, peace be upon him, when he said: “I do not know anyone among the people of the earth who is more knowledgeable than I”. What happened? He was told that indeed in a such and such place there is one who is more knowledgeable than you, meaning al-Khiḍr, peace be upon him. Then took place that which Allah Allah, The Most High, related to us in Surah al-Kahf. [15]
The scholars of the Permanent Committee for Fatwa said: “As for the reasons behind the differing of the scholars, they are many. Among them is that each of them does not encompass all knowledge, so something known to one may be hidden from other than him. And he may understand from the texts what another does not understand when when a clear proof is not apparent to the other. [16]
Acting Upon Knowledge Is What Truly Raises a Scholar
Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:
I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more knowledgeable than him.
I met Abdul Wahhab Al-Anmaatee, who adhered to the principles of the pious predecessors. Backbiting was not heard in his gatherings (a) nor did he seek any reward for sharing hadith. Whenever I read to him the hadiths related to Raqaa’iq, he would weep and his tears would flow continuously. As a young person at that time, his weeping profoundly affected my heart. He embodied the characteristics of the scholars whose descriptions we had heard in the reports.
I met Abu Mansur Al-Jawaaleeqee, who was notably quiet and very meticulous in his speech. Even when asked about a clear matter, which some of his young students would quickly answer, he paused to ensure accuracy. He fasted and kept quiet a lot. I benefited from these two men more than I benefitted from others. I understood from this situation that guidance through action is more effective than verbal instruction. The truly impoverished one is the person who spends their life acquiring knowledge without applying it, missing out on the pleasures of this world and the goodness of the hereafter, ultimately proceeding as one bankrupt in deeds with strong proofs against him. [17]
Imam Ash-Shatibi, may Allah have mercy upon him, stated:
Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:
وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬
And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]
He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [18]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, said: “O you! Eloquence in speech is not what is desired; rather, it is eloquence in actions that truly matter. If eloquence in speech were more commendable than in actions, then Harun, peace be upon him, would have been more deserving of the message than Musa, peace be upon him” [19]
Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said: It is befitting for a novice seeking understanding (in the religion) to ensure that he is well-grounded in what he acquires and should not take too much. He should take bit by bit, taking into account what he can memorise and understand, as indeed Allah, The Most High, said:
وَقَالَ ٱلَّذِينَ كَفَرُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةً۬ وَٲحِدَةً۬ۚ ڪَذَٲلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَۖ وَرَتَّلۡنَـٰهُ تَرۡتِيلاً۬
And those who disbelieve say: “Why is not the Qur’an revealed to him all at once?” Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages] [25: 32] [20]
Imam Al-Barbahaaree, may Allah have mercy upon him, said, “And know, may Allah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books”.
Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah preserve him, stated:
He [Al-Barbahaaree] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from in belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said: [إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ – It is only those who have knowledge among His slaves that fear Allah]. [35:28]
Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said: [وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [11:88]
Allah said:
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]
Allah said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ
ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَO you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff. 2-3]
Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [21]
Imam Adh-Dhahabi, may Allah have mercy upon him, said:
The focus of the Muhadditheen at present is on the six (major) collections of hadith- the “Musnad Ahmad Ibn Hanbal” and “Sunan al-Bayhaqi”, precise memorisation of its texts and chains of transmission. However, one cannot (truly) benefit from this unless he fears his Lord and adheres to (the teachings) of the hadith. So, for the knowledge of Hadith and its scholars let one weep if he is to weep because Islam has returned to being strange as it was at its inception. Therefore, every person should save himself from the fire of Hell, and there is no power or strength except through Allah. knowledge is not (merely) an abundance of narrations; rather, it is a light that Allah places in Allah upon the heart, and its prerequisite (for seeking after it) is to adhere to it, fleeing from (vain) desires and innovation in religious matters. May Allah grant us and you success in His obedience. [22]
Al-Hafidh Ibn Rajab, may Allah have mercy upon him, said:
It must be recognised (based on conviction) that not everyone who is verbose in their discourse and speech regarding knowledge is (necessarily) more knowledgeable than those who are not. We have been afflicted with the ignorance of people who believe that some people who are expansive in their speech possess greater knowledge than their predecessors. [23]
Imam Ibn Rajab, may Allah have mercy upon him, said:
Many of those who came (after the early generation) have been captivated (or put to trial) by this, (mistakenly) believing that the one whose speech, debate, and contention is much more in the issues of religion possess greater knowledge than those who do not. This is sheer ignorance. Consider the seniors and scholars of the Sahabah, such as Abu Bakr, Umar, Ali, Muadh, Ibn Mas’ud, and Zayd Ibn Thabit; what was their affair? Their speech is lesser than that of Ibn Abbas despite being more knowledgeable than him. Similarly, the statements of the Tabi’in are more than those of the Sahabah although the Sahabah possess more knowledge. Similarly, the speech of followers of the Tabi’in are more than those of the Tabi’in, while the Tabi’in are more knowledgeable than them. Knowledge is not (measured) through the abundance of narration or speech; rather, it is a light that Allāh places in the heart through which a servant (of Allah) comprehends the truth and distinguishes it from falsehood, and expresses concise statements – through it – that leads to the intended goals. [24]
Question: Who narrated more hadith – Abu Bakr or Abu Hurairah?
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, responded: Indeed, Abu Hurairah, may Allah be pleased with him, narrated more Hadith than Abu Bakr, may Allah be pleased with him, but that does not mean that Abu Hurairah heard more Hadith than Abu Bakr?! Abu Bakr was a companion of Allah’s Messenger, peace and blessings of Allah be upon him, in the summers, winters, nights, days, (during) journeys, and whilst at home, thus he heard (more) and had more knowledge regarding the circumstances of Allah’s Messenger. However, he did not spend a lot of time sitting and narrating to the people what was heard from the Prophet. [25]
Abu Hurayrah, may Allah be pleased with him, said: Had it not been for two Ayaat in the Book of Allah, The Mighty and Majestic, I would not have narrated anything to you. Allah said:
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
Verily, those who conceal the clear proofs, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers [2:159] and the Ayah after it. Then he said: “(However), the people say, ”Indeed Abu Hurayrah (narrates) a lot.” [26]
The questioner asked Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, “I have been seeking knowledge for some years, but despite this, neither have I consolidated the knowledge-based information nor am I aware of the benefit (acquired from that). What do you advise me? May Allah reward you”.
Response: Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the person receives Allah’s Pleasure. You all know about the man who went away to repent, so the angel of death came to him (i.e. took his soul); then the angels of mercy and the angels of punishment disputed his affair. The angels of mercy said, “He came along being repentant and remorseful in his heart in the presence of Allah” but the angels of punishment said, “He has done no good at all”. Then another angel came in the form of a human being to decide between them and said, “Measure between the two lands” (i.e. to find out which of them he was closer to). They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took him. This repentant man was forgiven because his steps (towards repentance) were recorded for him; therefore the steps of a student of knowledge towards knowledge are an act of worship similar to the steps of the repentant migrator towards the land of goodness. Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship. Therefore, there has to be a truthful intention (behind it), and then the benefit will (be acquired) bit by bit. The aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself-worshiping Allah, The Mighty and Majestic, with correct acts of worship and that your Aqeedah is sound, become submissive to Allah, safeguarded from doubtful matters that are made to resemble the truth and from seeking fame. Allah (The Most High) said:
يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬
The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].
Allah, The Mighty and Exalted, says: [إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً – Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner].
If you never benefited except yourself and your family, then there is great good in this. [27]
Asking Questions
Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, was asked:
The believing brother also says: I present these two questions because I heard from some of the Mashayikh who give religious verdicts to the people considering the fact that I am not an reassured about these two questions: firstly, it is said that if you ask a scholar and he provide you with a ruling, you should adhere to what he says to you and not ask for a verdict from other than him. Is this correct or am I able to ask until my heart is at ease?
Response: This is not correct, rather, it is befitting (or obligatory) that the questioner strives to ask question until his heart is at ease- seeks after -among the people of knowledge (i.e. scholars) -one who is more knowledgeable and fearful of that which will bring about harm in the afterlife until his heart is at ease that the fatwa is correct and in accordance with the Shariah, as the Prophet, peace and blessings of Allāh be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He stated, “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion (in its favor)”. (II) The believer seeks knowledge and seeks to understand the religion, asking the people of knowledge until his heart is at ease that the fatwa aligns with the Shariah, according to his striving and ability.
The moderator said: Regarding a student of knowledge (III) when approached by an individual to give him a verdict, while he knows about him and he has sought a verdict from an individual before him, is he permitted to respond to this inquiry for a verdict?
The Shaikh responded: There is no objection to this; however, it is incumbent upon the mufti to (diligently) seek the evidence from the Shariah and not be lackadaisical (or easy going)- should seek after (evidence from) the Quran and the Sunnah, and give the questioner what he knows from Allāh’s Shariah- the Book of Allāh and the Sunnah of the Prophet, peace and blessings of Allāh be upon him, and he should not be lackadaisical. It is obligated to him to strive and be (diligent) in seeking after (the evidence) to ensure that he issues a fatwa based on insight and knowledge. If a questioner asks him while he knows that he has asked others, there is no objection to this if he asks him. He says: What did such and such say to you? This enables him to either agree or disagree with him. There is no harm in this. The companions of the Prophet used to do this by asking those who asked them: “What did so-and-so say?” The questioner says: “So and so say”, so he says that he is upon the same verdict or he differs with him, and says: “The verdict is this or that. resulting in the presentation of an alternative ruling”.
Moderator: If someone refrains from providing their ruling, does that constitute (blameworthy) concealment of knowledge?
The Shaikh: If the individual is aware that the ruling is false, then it would be considered (blameworthy) concealment of knowledge. However, if it is a matter of Ijtijhad or investigation, and opinion, then there is no harm (in not answering). [28]
When asked about following the different Madhabs on different issues, Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, stated: If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in in other matters where it is appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him. However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge. [29]
Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the peopl, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?
The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – more knowledgeable in levels of knowledge] and [والأورع فالأورع – the one known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his (the questioner’s) heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.
Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.
The Shaikh responded:
There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.
Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?
The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [30]
Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?
If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.
He searches for the people of knowledge, and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [31]
Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.
Be Cautious of Seeking After Unjustified Concessions
A’isha, may Allāh be pleased with her, reported that Allah’s Messenger, peace and blessings of Allāh be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]
Ibn Abbas, may Allāh be pleased with him and his father, reported that Allāh’s Messenger, peace and blessings of Allāh be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]
Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:
The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [33]
Imam ash-Shaatibee, may Allah have mercy upon him, stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such a person) adopting that for himself or passing that judgement for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [34]
Imam Ash-Shaatibee, may Allah have mercy upon him, also said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shari’ah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [35]
Imam Ash-Shaatibee, may Allah have mercy upon him, said, “If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [36]
Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [37]
Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [38]
Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:
It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Madhab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [39]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?
He replied: The religion is an Amaanah- an Amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked affairs), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadan (i.e. when travelling etc), and a traveller shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such a situation). Indeed He (Allah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated on the Muslim that he fears Allah and that he establishes that which Allah has obligated on him. [40]
Admonition: When The Scholars Differ In The Issues of Al-Jarh Wat-Tadeel
Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]
Basis of Truth is Not Attached to The Character or Personality We Love, Choose or Prefer!
https://salafidawah.co.uk/2025/04/22/one-of-the-great-blessings-bestowed-upon-teacher-and-student/
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(I) The Prohibited and Permissible Forms of Taqlid
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1
https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1
(II) https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
(III) The term “student of knowledge” in this context should not be interpreted broadly, as it specifically relates to the roles of issuing or conveying verdicts. It’s evident that while scholars refer to themselves as students of knowledge, their pursuit of learning is at the level of certified scholars. Similarly, these scholars possess a different level of expertise compared to senior students who, although not fully qualified scholars, have the necessary skills to relay scholarly opinions and discern which viewpoints are stronger on particular issues. Furthermore, senior students are at a different level than intermediate students, who in turn differ from beginners, with the general public (ourselves) being below them. For a more in-depth exploration of this subject, you can refer to Al-Muwaafaqaat by Imam Ash-Shatibee, pages 5/224-232. This topic is well-established and has been thoroughly examined by scholars, with plenty of resources available. May Allah benefit us through all the major and junior scholars, and all their upright students Amin.
[1] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215
[2] Al-Aadaab Ash-Shar’iyyah 1/416
[3] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198
[4] Siyar A’laam An-Nubula a 9/566
[5] Siyar A’laam An-Nubula 11/317
[6] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58]
[7] An Excerpt from Marhaban Yaa Taalibal Ilm. page 86
[8] Marhaban Yaa Taalibal Ilm’ pages 123-124
[9]An Excerpt from “Marhaban Yaa Talib Al-Ilm”. pages 61-62]
[1o] https://rabee.net/%D8%A7%D9%84%D8%AB%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A8%D8%AF%D9%8A%D8%B9-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D8%B1%D8%A8%D9%8A/
[11] An Excerpt from ‘Sharh Hilyati Taalibil Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)
[12] An Excerpt from Tafseer Ibn Kathir
[13] An Excerpt from Mawsu’ah at-Tafseer al-Ma’thur 11/708
[14] An Excerpt from Tafseer as-Sadi
[15] https://alathar.net/home/esound/index.php?op=codevi&coid=39439
[16] Signed by: Shaikh Abdul Aziz ibn Baz, Shaikh Abdur Razzaq ‘Afeefee, Shaikh Abdullah ibn Ghudayyan, Shaykh Abdullah ibn Qu’ud. Fatawa al-Lajnah ad-Da’imah 2/178.
[17] Saydul Khaatir. page 138
[18] Al-I’tisam 3/434
[19] Bahr Ad-Damoo 171
[20] Al-Faqee Wal-Mutafaqqih 2/100
[21] Awnul Baaree Bi-bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689.
[22] Siyar A’laam An-Nubulaa 13/313
[23] Bayan Fadl Ilm As-Salaf page 40
[24] Bayan Fadl Ilm As-Salah 57-58
[25] Sharh Hilyati Talib Al-Ilm. page 49. 1st Edition. Rabi’ul Awwal 1434AH
[26] Jami Bayan Al-Ilm 1/22
[27] Source: الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ- Question 3. Page 24.
[28] Paraphrased:https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87
[29]Paraphrased:https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9
[30] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9
[31] https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3
[32] https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87
[33] Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal
[33] Paraphrased:
التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ
[34] Al-Muwaafaqaat. 5/84]
[35] Al-Muwaafaqaat. 3/123]
[36] Al-Muwaafaqaat 5/221
[37] Siyar A’laam An-Nubula 6/324
[38] At-Tamheed 1/64 by Ibn Abdil Barr
[39] Paraphrased
عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه الدليل، لا بتتبع الرخص
https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1
[40] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751
Are you a Haruree?
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Mu’aathah, may Allah have mercy upon her, asked Aa’ishah, may Allah be pleased with her:
“Why does the menstruating woman make up for the missed days of fasting but not for the missed prayers?” She said, “We used to menstruate during the lifetime of the Messenger, peace and blessings of Allah be upon him, and we were commanded (by him) to make up for the missed days of fasting and not to make up for the missed prayers”. And in another report, Mu’aathah said that Aa’isha said to her, “Are you a Haruriyyah?”
Haruriyyah: The word Haruriyyah is the female noun of Haruree, and it is attributed to Haruraa – a town 2 miles from Kufa. The one who believed in the path of the Khawarij was referred to as Haruree because they were the first sect – amongst them – that rebelled against Ali, may Allah be pleased with him, at that town (Haruraa). The khawarij are numerous groups and one of their fundamental principles- which they agreed upon amongst themselves – is that they accepted what is stated in the Qur’an and rejected the additional text found in the Hadith. Aaisha’s disapproval against her (i.e. against Mu’aathah due to the question she asked) was either due to her (i.e. Aa’isha’s) knowledge of the fact that they (i.e. the Khawarij of Haruraa) used to obligate to the women to make up for the missed prayers after menstruation, because Ibn Abdul Barr, may Allah have mercy upon him, reported a statement about this from a group amongst the Khawarij, or due to her knowledge that their fundamental principle necessitated that. (1)
Many Amongst Ahlul Bidah – Including The Khawaarij – Went Astray Due to Their Misguided Intellects
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked:
Shaikh, are the ones who depend on their intellects in understanding many of the affairs of the religion considered to be from those who are mistaken?
Response: Yes; it is obligated to him not to depend on his intellect, rather he studies the texts and relies on the divine texts from the speech of Allah and that of Allah’s Messenger, peace and blessings of Allah be upon him, because there is guidance in it and direction towards good. As for the intellect, it can be right or wrong. The sects that oppose Ahlus sunnah were destroyed due to their intellects. They thought that they had good intellects and that their intellects arrived at what is correct, thus they opposed the texts through their stagnant intellects which they thought were sound.
What was that which made the Jahmiyyah negate the Perfect Names and Attributes of Allah, except due to their corrupt intellects?!
What was it that led the Mutazilah to negate the attributes of Allah and declared that the sinners [i.e. those who die whilst committing the major sins that are lesser that major kufr and major shirk] will remain in the fire forever, except due to their corrupt intellects?! Likewise, is the case of their followers who utter this same speech.
What led the Khawarij to excommunicate the people due to committing sins – that the sinner is a disbeliever and that he will remain in the fire forever, except due to their corrupt intellects.
Similarly, this is the case regarding other than them amongst the proponents of Bidah. The intellects they depend upon is that which destroy them, because they think that their intellects are safe, sound, good and infallible, whereas that is not the case; rather it is not infallible – commits mistakes a lot; however they hold a good suspicion regarding their intellects and an evil suspicion regarding the texts, thus they are destroyed.
It is obligatory to have good suspicion of the texts and an evil suspicion of the intellect, and to submit the intellects to the texts. The texts are infallible if their chain of transmission are established to be authentic. As for the intellects, they are fallible. A person is susceptible to mistakes, shortcoming and desires. As for the Messenger, peace and blessings of Allah be upon him, what he conveyed from Allah is infallible. Similarly, the Qur’an is infallible- the speech of Allah. Therefore, it is obligatory that the Qur’an and Sunnah passes a judgement on your intellect and that you give precedence to the Qur’an and Sunnah over your intellect- over the intellect of the Shaikh, the Mashaayikh, your forefathers, ancestors and all the people. The texts are given precedence over all the intellects. (2)
Al-Allamah Salih Al-Fawzaan, may Allah preserve him, said:
“The khawaarij are of different types: amongst them are those who carry weapons; there are those who speak like the who said to the Messenger, peace and blessings of Allah be upon him, “Be Just”. Amongst them are those who write and amongst them is the one who believes in his heart, but he neither speaks nor does anything; however he has the belief of the khawarij in his creed. But some of them are worse than others”. (3)
[1] Irwaa Al-Ghaleel- By Imam Al-Albaanee (may Allaah have mercy upon him). An Excerpt from Vol 1. Page 220-221. slightly paraphrased. Publisher: Al-Maktabah Al-Islaamiy. 2nd Edition 1405 (1985)]
[2]https://binbaz.org.sa/fatwas/28730/%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%A7-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%B9%D9%84%D9%89-%D8%B9%D9%82%D9%84%D9%87-%D8%A8%D9%84-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%86%D8%B5%D9%88%D8%B5 [paraphrased]
[3]Al-Ijaabaat Al-Muhimmah Fil-Mashaakil Al-Mulimmah. page: 10-11
[23] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
The one who abandons the truth or some of it will be tried with falsehood. This is the case with ahlul bidah. You will not find anyone who has abandoned some of the Sunnah that should be affirmed and acted upon, except that he falls into bidah. You will not find a person of Bidah except that he has abandoned something from the Sunnah, as reported in the narration “A people do not bring about a Bidah, except after abandoning something similar to it of the Sunnah”.
Allah, The Most High, said:
فَنَسُواْ حَظًّ۬ا مِّمَّا ذُڪِّرُواْ بِهِۦ فَأَغۡرَيۡنَا بَيۡنَهُمُ ٱلۡعَدَاوَةَ وَٱلۡبَغۡضَآءَ
But they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred. [Al-Maa’idah. 14]
After they abandoned a part of the message that was sent to them, they then held onto other than it, thus enmity and hatred occurred between them.
Allah said:
وَمَن يَعۡشُ عَن ذِكۡرِ ٱلرَّحۡمَـٰنِ نُقَيِّضۡ لَهُ ۥ شَيۡطَـٰنً۬ا فَهُوَ لَهُ ۥ قَرِينٌ۬
And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’aan and worship of Allah), We appoint for him Shaitaan (Satan devil) to be a Qareen (an intimate companion) to him. [Az-Zukhruf. 36]
Allah said:
فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ
وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ
Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder (i.e. neither believes in this Qur’aan nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. [Ta Ha 123-124]
Allah said:
ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَۗ قَلِيلاً۬ مَّا تَذَكَّرُونَ
Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Auliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allah), besides Him (Allah). Little do you remember! [Al-A’raaf. 3]
They have been commanded to follow what has been sent down, and prohibited from that which is in opposition to it, which is to follow protectors and helpers besides Him (Allah). Therefore, whoever does not follow one of them will follow the other. This is why Allah said:
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُ ٱلۡهُدَىٰ وَيَتَّبِعۡ غَيۡرَ سَبِيلِ ٱلۡمُؤۡمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرًا
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way [i.e. the Sahabah]; we shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [An-Nisaa. 115]
The scholars state:
“The one who does not follow their path [i.e. the path of the Sahabah] will follow other than their path”.
They utilise this as proof (to show) that it is obligatory to follow their path. And it is not for anyone to leave that which they are agreed upon. [end of quote] [1]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
“Bidah is associated with splitting just as the Sunnah is associated with the Jama’ah, thus, it is said Ahlus Sunnah Wal-Jama’ah just as it is said Ahlul Furqah Wal Bidah”. [2]
[1] An Excerpt from “Adwaa Min Fatawa 2/864’. By Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him.
[2] al-Istiqamah 1/41
[7] The Character Trait Most Hated By The Messenger
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Aisha, may Allah be pleased with her said:
There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [at-Tirmidhi 1973]
Allah said:
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬
And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]
Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked'”. [1]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him”. [2]
Imam Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]
Abdullah Ibn Tawus, may Allah have mercy upon him, said:
Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]
Imam Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said:
“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]
It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]
It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]
Ziyad Ibn Yunus, may Allah have mercy upon him, said:
“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]
Al-Hasan Bin Salih, may Allah have mercy upon him, said:
“I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]
Yunus Ibn Ubayd, may Allah have mercy upon him, said:
“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [10]
Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said: “It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold”. [11]
None can be slandered or his affair misrepresented, whether a Muslim or non-Muslim, not even an animal. Read below:
https://salafidawahmanchester.com/2022/05/08/the-freed-slave-girl-the-precious-stones-and-the-kite/
https://salafidawahmanchester.com/2025/03/27/qaswa-received-deserved-praise/
[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa 7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]
Guidance for a University Principal Who Went Beyond Limits – By Imam Abdul Aziz Bin Baz
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:
All praise and thanks belongs to Allah, and peace and blessings be upon Allah’s Messenger, his family and companions. To proceed:
I have seen what was published by As-Siyasah newspaper- issued on 7/24/1404 AH, Number 5644 – and attributed to the Principle of Sana’a University Abdul Azeez Al-Maqalih, in which he claimed that the demand to isolate female students from male students is in opposition to the Shariah, and he utilised as proof – for the permissibility of mixing – that Muslims from the era of of the Messenger, peace and blessings of Allah be upon him, used to pray in the same mosque- men and women- and he said, “Therefore, education must be in one place”.
I was surprised to hear this speech from the principle of an Islamic university in an Islamic country, and asked him to direct his people – men and women – to what will lead to happiness and salvation in this worldly life and the Hereafter. There is no doubt that there is in this speech that which is tantamount to a great crime against the Islamic Shariah, because indeed the Shariah did not call for free mixing, such that the demand to prevent it would be in opposition to it; rather it forbids it and did so in a very strong manner, as Allah, The Most High, said:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
And stay in your houses, and do not display yourselves like that of the times of ignorance. [Al-Ahzab. 33]
Allah, The Most High, said:
يَا أَيُّهَا النَّبِيُّ قُلْْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فلا يؤذين وكان اللهه غفورا رحيما
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful. [Al-Ahzab. 59]
Allah, Glorified be He and free is He from all imperfections, said:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنََ فُرُوجَهُنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلا يُبْدِينَ زِينَتَهُنَّ إِلاا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess…
وَلا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينََ مِنْ زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. [An-Nur. 31]
Allah, The Most High, said:
وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ
And when you ask (the Prophet’s wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. [Al-Ahzab. 53]
In these noble verses, there is a clear demonstration that it is legislated for women to stay in their homes to guard against temptation, and that they only come out of their homes if there is a need. Then Allah warned them that they should not display themselves in a manner similar to the era of pre-Islamic ignorance, which is the display of their beauty and cause temptation among men. It has been authentically reported from Allah’s Messenger, peace and blessings of Allah be upon him, that he said:
“I have not left after me a trial more harmful to men than women”.
This hadith is agreed upon (i.e. recorded by Al-Bukhari and Muslim) and it was narrated by Usamah Bin Zayd, may Allah be pleased with him.
Imam Muslim recorded in Sahih Muslim on the authority of Usamah and Sa’eed Bin Zayd Bin Amr Bin Nufayl, may Allah be pleased with them both, and also in Sahih Muslim on the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him, that he said:
“Verily the worldly life is sweet and green, and verily Allah is going to place you as successors upon it in and will see how you act. So, be mindful of the worldly life and be mindful of women, because indeed the first trial for the Children of Israa’eel was due to women”. [Muslim. 2742]
And indeed Allah’s Messenger, peace and blessings of Allah be upon him, spoke the truth, because the temptation through women is great, especially in this era wherein most of them do not have the Hijab and they display themselves in a manner similar to the era of pre-Islamic ignorance. Immorality and evil has become rife due to this, and many youth (male and female)- in many countries- became reluctant to get married based on that which Allah has legislated. Indeed, Allah has made it clear that the Hijab is purer for the hearts of everyone and this shows that its removal is most likely to defile the hearts (i.e. corrupt the hearts) of everyone and deviating them from the path of truth.
It is known that the female student sitting with the male student is one of the greatest causes of temptation, one of the reasons for abandoning the Hijab (segregation) that is legislated by Allah for believing women and forbade them from showing their adornment others (i.e. non-Mahrams) (a), which Allah made known in the previous verse of Surah An-Nur. Whoever claims that the command regarding Hijab is only for the mothers of the believers is mistaken and far removed from what is correct – contradicted the many evidences demonstrating a general (command), and he has contradicted Allah’s statement: [ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ – that is purer for your hearts and for their hearts]. (This is) because it is not permissible to say that the Hijab is purer for the hearts of the mothers of the believers and the male Companions and not for those after them. There is no doubt that those who came after the mothers of the believers and the male companions, may Allah be pleased with them, are more in need of Hijab, because of the great difference between them in the strength of faith and insight with regards to acquaintance with truth. This is because the Companions – men and women, including the mothers of the believers- are the best of people after the Prophets, peace be upon them, and the best of generations established by the Messenger’s, peace and blessings be upon him, statement in the hadith recorded in the Sahihayn [Al-Bukhari and Muslim].(b) Therefore, when it is the case that Hijab was purer for their hearts, then those who came after them have a far greater need of this purity.
It is not permissible to specify the texts of the Qur’an and the Sunnah to anyone in the Ummah without valid evidence that shows this specification; therefore, they are generally applied to all the Ummah during the era of the Messenger and after him until the Day of Resurrection. (This is) because, Allah sent His Messenger, peace and blessings be upon him, to humankind and Jinn during his era and after him until the Day of Resurrection, as Allah said:
وَمَآ أَرۡسَلۡنَـٰكَ إِلَّا ڪَآفَّةً۬ لِّلنَّاسِ بَشِيرً۬ا وَنَذِيرً۬ا
And We have not sent you (O Muhammad) except as a giver of glad tidings and a warner to all humankind. [Saba. 28]
The Noble Qur’an was not only revealed to the people of the Prophet’s era, rather it was also revealed to those after them, as Allah said:
هَذَا بَلاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَهٌ وَاحِدٌٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ
This (Qur’an) is a Message for humankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilah (God – Allah) – (none has the right to be worshipped but Allah), and that men of understanding may take heed. [Ibrahim 52]
Allah said:
وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ
This Qur’an has been revealed to me that I may therewith warn you and whomsoever it may reach. [Al-An’am. 19]
In the era of the Prophet, peace and blessings of Allah be upon him, women did not intermingle with men- neither in mosques nor in the markets – (in the manner people intermingle nowadays), which the callers to rectification forbid in this era- (the type intermingling which) the Qur’an, the Sunnah and the scholars of the Ummah warn against to caution against temptation; rather, women – in the Prophet’s mosque – prayed behind the men in the last rows- away from the men. The Prophet used yo say:
“The best rows for the men are the first ones and the worst are the last ones. The best of the women’s rows are the last ones and the worst of them is the first”.
During the era of the Prophet, the men were commanded to wait until the women left the mosque so that the men would not mingle with them at the doors of the mosques, despite the Iman and piety they had; so how about those after them?! Women were forbidden from walking in the middle of the road in order to be careful of having contact with men, thus temptation occurs through touching each other when walking on the road. Allah commanded the women of the believers to draw their cloaks all over their bodies so that they cover their adornment with it, in order to prevent temptation. Allah forbade them from showing their adornment to other than those mentioned by Allah in His Mighty Book (c) in order to curtail the causes of temptation, urge towards chastity and distance from the manifestations of corruption and (the evil effects) of free mixing.
So, how can the principle of Sana’a University – may Allah guide and inspire him to His guidance – after all this call for mixing?! He claims that Islam calls to it- that the university campus is like a mosque and the hours of study are like the hours of prayer! For the one who understands Allah’s command and prohibition, knows Allah’s wisdom in what He has legislated for His servants and explained in His Great Book with regards to rulings for men and women, it is well-known that there is a great difference between these matters and the difference is vast. How is it permissible for a believer to say that a female student sitting with a male student is like sitting with her sisters in their rows behind the men (in the Masjid)?! No one with the least handhold of Iman and insight (in this matters) would say this. We might not even be safe together with the presence of the legislated Hijab, so how about if she is sitting with the male student while dressed in an un-Islamic manner, displaying her beauty and attractive looks, and with speech that will lead to temptation? Allah’s Aid is sought, and there is no power nor might except with Allah. Allah said:
فَإِنَّهَا لا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. [Al-Hajj. 46]
As for his statement: “Indeed, since the time of the Messenger, Muslims have been performing prayer in the same mosque, men and women, and therefore education must be in one place)”, the answer to this is: this is true, but the women were at the back of the mosques with Hijab – with care and being careful of what would cause temptation, and the men were at the front of the mosque. They [i.e. the women] used to listen to admonitions and sermons, participated in prayer and learned the rulings of their religion from what they heard and witnessed. The Prophet, peace and blessings of Allah be upon him, used to go to them on the day of Eid – because they were at a distance and could not hear the sermon – after delivering admonition to the men and gave them an admonition and reminder. There is no problem in all of this, but the problem is in the statements of the principle of Sana’a University -may Allah guide him, reform his heart, and give him understanding of his religion. How is it permissible for him to compare education in our time with women praying behind men in one mosque, although there is a vast difference between the reality of education that is known today and the reality of women praying behind men in the Prophet’s era?!
Due to this reason, the callers to rectification call for the separation of women and men in the arena of education:
Women in a separate place and the young men in another, so that a female can acquire knowledge from female teachers with comfort without Hijab or hardship, because the time period for education is longer than the time period of prayer.
Due to the fact that learning from female teachers in a specific place (i.e. away from men) protects everyone and keeps them away from the causes of temptation, and it is the safest thing for young men not to get tempted through women.
And because young men being alone and separated from girls, together with the fact that it is the safest thing for them against temptation, is most likely to make them pay attention to their lessons and occupy themselves with it- listening well to teachers and receiving knowledge from the teachers while distanced from paying attention to girls, being preoccupied with them, exchanging glances that will intoxicate the hearts and mind with evil desires and statements that leads to immorality.
As for his claim, may Allah rectify him, that the call to isolate female students from male students is tantamount to rigidity and an opposition to the Shariah, this is an untrue claim; rather separating male students from female students is an act of sincere devotion to Allah, sincere advice to Allah’s servants, taking good care of the religion ordained by Allah and adherence to what has already been transmitted from noble verses of the Qur’an and the two Prophetic reports. My advice to the principle of Sana’a University is to fear Allah, The Mighty and Majestic, repent to Allah for what he has done, return to the truth and what is correct, because indeed returning to (truth and what is correct) is virtue itself, a proof regarding the search for truth and equity by the student of knowledge.
And Allah is the One asked to guide all of us to the path of righteousness, protect us and other Muslims from speaking about Him without knowledge, (protect us) from the misleading trials and Shaytan’s enmity, just as we ask Allah to grant success to the scholars of the Muslims and their leaders – in every place – to that which contains rectification (uprightness, wellbeing) for the country and the servants, in this life and the next; and to guide everyone to the straight path, for Allah is Jawwaadun Kareem [Al-Jawwaad – “The Munificent. The One Whose generosity covers everything in existence. The One Who gives liberally and generously to those in need – even when they reject and disbelieve in Him. The One Who – from His generosity – has prepared in Paradise for His believing servants that which no eye has ever seen, no ear has ever heard of, and which has never been imagined by anyone”, Al-Kareem “The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favors, and use them as a means to disobey Him”]. (d) And may Allah’s peace and blessings be upon our Prophet Muhammad, his family, his companions and all those who follow them in righteousness until the Day of judgement.
https://binbaz.org.sa/articles/113/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%AE%D8%AA%D9%84%D8%A7%D8%B7-%D9%81%D9%8A-%D8%A7%D9%84%D8%AA%D8%B9%D9%84%D9%8A%D9%85.
Footnote a: The Mahaarim by Shaikh Abu Khadeejah, may Allah preserve him.
The Mahrams of a Woman (Male Chaperones) for Travel and Sittings – Mindmap
Footnote b: Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “The best people are those of my generation, then those who come after them, then those who come after them. Then, there will come people after them whose testimony precedes their oaths and their oaths precede their testimony”. [Al-Bukhari 6065 and Muslim 2533]
Footnote c: Allah said:
وَقُل لِّلۡمُؤۡمِنَـٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَـٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡيَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِہِنَّۖ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَآٮِٕهِنَّ أَوۡ ءَابَآءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَآٮِٕهِنَّ أَوۡ أَبۡنَآءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَٲنِهِنَّ أَوۡ بَنِىٓ إِخۡوَٲنِهِنَّ أَوۡ بَنِىٓ أَخَوَٲتِهِنَّ أَوۡ نِسَآٮِٕهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيۡرِ أُوْلِى ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٲتِ ٱلنِّسَآءِۖ وَلَا يَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِيُعۡلَمَ مَا يُخۡفِينَ مِن زِينَتِهِنَّۚ وَتُوبُوٓاْ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. [Surah An-Nur. Verse 31]
Footnote d: Names and Attributes of Allah by Shaikh Abu Talhah, may Allah have mercy upon him and his wife]: https://www.salafisounds.com/the-names-attributes-of-allaah-by-abu-talhah-dawood-burbank/
The Obligation of Repentance – Imam Abdul Aziz Ibn Baz
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated:
Whoever exercises patience during times of affliction, thankful during times of ease, submissive to Allah, Glorified be He, when calamities occur, expresses disappointment about himself to Allah due to his sins and shortcomings, and seeks Allah’s Mercy and Forgiveness, then indeed he will succeed with all success and with a praiseworthy end.
Allah, The Most High, said:
الٓمٓ
أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ
Alif Lâm Mîm. 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 Allâh 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, (although Allâh knows all that before putting them to test). 29:1-3
The intent behind [the word] Fitnah in this Ayah is trial and test, so that the truthful one, the patient one and the thankful one is distinguished from the liar, as Allah, The Most High, said:
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا
And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything). 25:20
And He, The Most High, said:
وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ
And We shall make a trial of you with evil and with good, and to Us you will be returned.21:35
Allah, Glorified be He, free from all imperfections, said:
وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ
And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh’s Obedience). 7:165
Al-Hasanaat in this ayah are the blessings of abundant provision, ease, good health and honour, as well as victory and support against the enemy etc. And As-Sayyi’aat in this ayah are the calamities, such as illnesses, overpowered by the enemy, earthquakes, winds, hurricanes, destructive torrential floods etc
Allah, The Most High, said:
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ
Evil (sins and disobedience of Allâh, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allâh may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon). 30:41
And what this means is that Allah decreed the Hasanaat and Sayyi’aat in order that the people may return to the truth, hasten to repent from what Allah has made forbidden for them and rush towards obedience to Allah and His Messenger. That is because disbelief and sins are the cause of every affliction and evil in this life and the next.
Disbelief and sins are the cause of every affliction and evil in this life and the next. As for Tawheed, belief in Allah and His Messengers, obedience to Allah and His Messengers, holding fast to Allah’s Shariah and calling to it, and rejecting what is in opposition to it, this is the cause of every good in this life and the hereafter. And adhering firmly to it, enjoining it and co-operating upon it is the [real] source of honour in this life and the hereafter, safety from every hated thing and protection from every Fitnah, as Allah, The Most High, said:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ
O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm. 47:7
Allah, The Most High, said:
وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ ۗ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ
Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât. [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], to pay the Zakât and they enjoin Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures). 22:40-41
Allah, Glorified be He, free from all imperfections, said:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Allâh 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. Islâm). 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 Fâsiqûn (rebellious, disobedient to Allâh). 24:55
Allah, Glorified be He, free from all imperfections, said:
وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ
And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.). 7:96
Allah, Glorified be He, free from all imperfections, has made known in many verses of the Qur’an that indeed the punishments that befell the previous nations, such as severe punishment by way of floods, winds, and by way of the Saihah (torment), drowning, swallowed by the earth and other than that- all of that was due to their unbelief and sins, as He, The Mighty and Majestic, said:
فَكُلًّا أَخَذْنَا بِذَنبِهِ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
So We punished each (of them) for his sins, of them were some on whom We sent Hâsiban (a violent wind with shower of stones) [as the people of Lout (Lot)], and of them were some who were overtaken by As-Saihah [torment awful cry, etc. (as Thamûd or Shu’aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir’aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves. 29:40
Allah, The Most High, said:
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ
And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. 42:30
And Allah, Glorified be He, free from all imperfections, commanded His slaves to repent to Him and humble themselves to Him when calamities occur. He said:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) 66:8
Allah, Glorified be He, free from all imperfections, said:
وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And all of you beg Allâh to forgive you all, O believers, that you may be successful. 24:31
Allah, Glorified be He, free from all imperfections, said:
وَلَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَاهُم بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ
Verily, We sent (Messengers) to many nations before you (O Muhammad) And We seized them with extreme poverty (or loss in wealth) and loss in health with calamities so that they might believe with humility. When Our Torment reached them, why then did they not believe with humility? But their hearts became hardened, and Shaitân (Satan) made fair-seeming to them that which they used to do. 6:42-43
In this noble verse, Allah urges His slaves to have the desire to humble themselves to Him and show their need of Him. And that they should ask Him for succour when visited with calamities such as illnesses, injuries, killing, earthquakes, hurricanes and other calamities. This is the meaning of the ayah: [فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا -When Our Torment reached them, why then did they not believe with humility], meaning: why did they not humble themselves when our torment came to them.
Then Allah made known about the hardening of their hearts and shaytan making fair-seeming to them their evil actions, and that all of this prevented them from repentance and humility, and from seeking Allah’s forgiveness. He [The Most High] said:
وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُون
But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do. 6:42-43]
It has been reported about the Rightly Guided Khaleefah [The Chief of the Believers] Umar Bin Abdul Azeez, may Allah have mercy upon him, that when an earthquake occurred during his time, he wrote to his governors and commanded them to command the Muslims to repent to Allah, humble themselves before Allah and seek forgiveness for their sins.
O Muslims! You are aware of the various trials and calamities that have occurred in this era of ours- from them are the earthquakes in Yemen and in many other lands, the destructive floods, the hurricanes that destroyed a lot of wealth, trees, sea transportation, the various snow falls that brought about innumerable harm, and the starvation and drought in many lands. All this and the various punishments and calamities similar to them are as a result of disbelief, sins, deviation from obedience to Allah, [sinful] engagement with the Dunyah and its fleeting lusts, turning away from the hereafter and not being prepared for it, except for the one upon whom Allah bestows His Mercy amongst His slaves.
No doubt these calamities and other than them should make the slaves rush towards repentance to Allah [Glorified be He] from all that Allah has forbidden, and they should hasten towards obedience to Allah and judge by His Shariah. They should co-operate upon righteous and piety, and enjoin one another upon the truth whilst exercising patience upon that.
If the slaves (of Allah) repent to their Lord and humble themselves before Him, and hasten towards what pleases Him, co-operate upon righteousness and piety, enjoin good and forbid evil, Allah will rectify their affairs and suffice them against the evil of their enemies. He will establish them upon the earth (i.e. give them authority) and assist them against their enemies. Allah said:[وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ -And (as for) the believers it was incumbent upon Us to help (them) 30:47]
Allah, The Most High, said:
ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ
وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ
Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allâh’s Mercy is (ever) near unto the good doers.7:55-56
Allah, The Most High, said:
وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection) 11:3
Allah, The Most High, said:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Allâh 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. Islâm). And He will surely give them in exchange a safe security after their fear.24:55
Allah, The Most High, said:
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
The believers, men and women, are Auliya (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. 9:71
Therefore, Allah, The Mighty and Majestic, makes it clear in these verses that indeed His Mercy, the Goodness (He bestows), the Safety (that He bestows) and all the other types of His blessings are for the one who fears Him, believes in Him, obeys His Messengers, adheres steadfastly to His Shariah and repents to Him. As for the one who turns away from obedience to Allah and refrains from fulfilling Allah’s Rights due to pride, persists in disbelief and is disobedience to Allah [The Most High], then Allah has promised him various types of punishments in this life and the next. And by way of what Allah’s perfect wisdom necessitates, Allah hastens that for him, so that he becomes a lesson and an admonition for other than him, as Allah, The Most High, said:
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا ۚ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows. So the roots of the people who did wrong were cut off. And all the praises and thanks be to Allâh, the Lord of the ‘Alamîn (mankind, jinns, and all that exists). 6:44-45
O Muslim Ummah! Call yourselves to account, repent to your Lord, ask for His Forgiveness, rush towards obedience to Him and guard yourselves against disobedience to Him. Co-operate upon righteousness and piety, and do good, truly Allah loves the good-doers. Be just, truly Allah loves those who are just. Perform numerous righteous deeds before death approaches.
Be merciful to your weak ones and be charitable to your poor ones. Increase in the Remembrance of Allah and in seeking His Forgiveness. Enjoin good and forbid evil in order that you may be shown mercy. Take a lesson from the calamities that have afflicted others due to sins and disobedience. Indeed, Allaah accepts the repentance of those who repent and shows Mercy to the good-doers. Allaah [Glorified be He] will grant the good outcomes to the pious ones, as He, Glorified be He, free from all imperfections, said:
فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ
So be patient. Surely, the (good) end is for the Muttaqûn. 11:49
Allah, The Most High, said:
إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ
Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (good-doers) 16:128
May peace and blessings be upon our Prophet Muhammad, his family, his companions and those who follow them in goodness till the Day of Judgement.
[1] An Excerpt from a small Treatise of the Imam titled “Obligation of repenting to Allah’ Pages 1-8]
The Summit of Human Potential: Four Defining Qualities
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).
https://www.thenoblequran.com/q/#/sura/103/1
Imam Ibn Al- Qayyim, may Allah have mercy upon him, said:
“Imam Ash-Shaafi’ee, may Allah have mercy upon him, said that if all the people pondered on this Surah, it would have sufficed them”.
The clarification of this is that the fulfillment of four matters (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is acquaintance with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth is to exercise patience while learning the truth, acting on it, and teaching. Allah mentioned these four matters in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth while exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so.
And this is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Iman and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action.
This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]
It is not enough that one knows the truth and exercises patience, but (also) one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, thus their strength of determination is weakened, the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]
Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Iman and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allah).
As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Iman; the strength of sound intent, love (for everything praiseworthy, especially love for Allah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.
Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings.
Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [3]
وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
And do righteous good deeds, enjoin one another to the truth and enjoin one another to patience.
This leads to the station of upright leadership and strength in the religion, just as Allah said:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا 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]
Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Iman and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet, peace and blessings of Allah be upon him, said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Al-Bukhari 1284]
Allah, The Most High, said:
إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬
Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Hud. 11]
Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.
Allah, The Most High, said:
فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
So be patient (O Muhammad). Verily, the Promise of Allah is true, 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]
Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience, since their lack of certainty is due to their lack of patience, this, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. [4]
Sa’eed Bin Jubayr, may Allah have mercy upon him, said:
“Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]
Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.
Regarding the statement “Seeking for reward from Allah”, Imaam Ibn Al-Qayyim said:
It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost.
Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim said:
Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]
The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Iman in the heart based on (sound) knowledge and action. It may be that a person has sound 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 had insight as well as patience, then he is the one mentioned by Allah in the Ayah:
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] [7]
A Practice of The Companions – By Imam Al-Albaanee, may Allah have mercy upon him
Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:
“By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss”.
In these narrations is that one gives Salaam when departing [i.e. one of them gives Salams to the other when departing after meeting].
The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam], because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah, thus, the only reason they did this was due to something established by Allah’s Messenger, peace and blessings of Allah be upon him, either based on a statement of his, deed or tacit approval. [8]
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]
[1] An Excerpt from Miftaah Daarus Sa’aadah page 61. slightly paraphrased
[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased
[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased
[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased
[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113
[6] Iddat As-Saabireen pages 183-184
[7] Al-Fawaa’id’ pages 293-300
[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309
A grief and regret of Abu Salama during the latter years of his life
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Ash-Shabee – may Allah have mercy on him – said:
Abu Salama, may Allah have mercy upon him, used to argue with Ibn Abbas, may Allah be pleased with him and his father, and as result he was deprived of a lot of knowledge (1) and deprived of benefiting from him. Indeed, Abu Salama acknowledged this, expressed grief over his behaviour and regretted what emanated from it. In the latter (years) of his life, he said:
“If I had been gentle with Ibn Abbas, I would have acquired a lot of knowledge from him”. (2)
[1] Jami Bayan Al-Ilm 1/521
[2] Sunan Ad-Darimi 1/394
A Weaponised Ambiguity of Some of The Khawārij Broken and Scattered
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Most High, said:
أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ
Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]
[أَفَمَن زُيِّنَ لَهُ سُوءُ – Is he, then, to whom the evil of his deeds made fair-seeming].
Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;
فَرَآهُ حَسَنًا
so that he considers it as good.
Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.
فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ
Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them.
Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]
Sa’eed Bin Jubair, may Allāh have mercy upon him, said:
“This was revealed concerning the people of Bidah and evil desires”.
Qatadah, may Allāh have mercy upon him, said:
“And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins, they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2] [end of quotes]
Some Kharijites (terrorists) seek to use this hadith to justify their heinous knife crimes in the name of Islam, but as usual, they are terribly mistaken – may Allah guide them or protect us from their dangerous misconceptions Amin.
Context of The Hadith “With slaughter I came to you”. (a)
Abdullah Ibn Amr Ibn Aas, may Allah be pleased with him and his father] was asked about the worst thing he saw committed by the Quraysh against Allah’s Messenger, peace and blessings of Allah be upon him, so he said:
“I was present when their notables met together one day in al-Hijr. They spoke about Allah’s Messenger, peace and blessings of Allah be upon him, and said, ‘We have never exercised patience in anything similar to that which we are exercising patient regarding this man. He has declared us fools, reviled our forefathers, criticised our religion, split our ranks and insulted our gods. Indeed, we have exercised patience regarding him in a great matter – or they stated some statement to that effect’.
So, while they were engaged in that discussion, Allah’s Messenger appeared and kept on walking until he touched the corner (of the Kabah, where the Black Stone is); then he went past them as he performed Tawaf around the Kabah. When he went past them, they made fun of some of the statements he was uttering, and I could see from (the expression) on his face that it (offended him). He carried on and when he went past them the second time, they made fun of him in the same manner and I could see from (the expression] on his face that it (offended him).
Then he carried on and when he went past them the third time, they made fun of him in the same manner. He said, ‘O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you’. The people were very shocked by his statement to the extent that there was not a man among them except that he froze, as if there was a bird on his head, and those who uttered the harshest statements to him – prior to that – began speaking to him with the best words, saying, ‘O Abu Al-Qasim! Go away, go away, because by Allah you have never been an ignorant person’. So he left them.
The next day, they gathered at al-Hijr and I was with them. They said to one another, ‘You stated how impatient you are becoming with him, what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone’. While they were in that state, Allah’s Messenger, peace and blessings of Allah be upon him, appeared and they all rushed towards him together, surrounded him and said, ‘You are the one who said such and such’ – making reference to what has reached them regarding the criticism he directs at their gods and religion. He said, ‘Yes, I am the one who said that’. I saw a man among them grab the neck of his garment, then Abu Bakr as-Siddeeq, may Allah be pleased with him, got up to defend him and said while crying, ‘Would you kill a man just because he says, ‘My lord is Allah?’ They left him and that was the worst incident of aggression I saw from the Quraish. [3]
In another hadith reported by Imam Al-Bukhari, Urwa Bin Zubayr, may Allah have mercy upon him, said, “I asked Abdullah ibn Amr, may Allah be pleased with him, ‘What was the worst thing the pagans did to Allah’s Messenger, peace and blessings of Allah be upon him?’ He said, ‘I saw Uqbah Bin Abee Mu’ayt coming to the Prophet while he was praying and put his sheet around his neck and squeezed it hard. Abu Bakr, may Allah be pleased with him, came and pulled Uqba away from the Prophet, peace and blessings of Allah be upon him, and said, ‘Do you intend to kill a man just because he says, ‘My Lord is Allah’, and he has brought forth clear signs (proofs) from your Lord?'”. [4]
So, we clearly see in the above narrations that the Prophet, peace and blessings of Allah be upon him, was greatly harmed by the Quraish notables. And regarding the statement of the Prophet, “O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you”, Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:
These people [i.e. Kharijites] come along uttering things and doubts that the Prophet said, ‘I have brought you slaughter’… ‘I have brought you slaughter’. They understand the word slaughter to mean the cutting off the head. This is an understanding that is very far removed from what is correct. And from the proofs that it is far removed from what is correct is that it has not been implemented (in this manner) by anyone from the Muslim Ummah – among the companions of the Prophet to whom this statement was made – up until our present time when these [khaarijites] implemented it in this manner!
The context of the Prophet’s statement “I have brought you slaughter” is that the Arabs and the disbelievers before Islam used to treat the captive or the enemy in various ways- torture, punishment, humiliation etc.. The Prophet forbade all of that, and said, “I have brought you slaughter”, meaning killing through confrontation [i.e. when war takes between combatants]. Slaughter in this context means to killing and encounter (between combatants) and it does not mean to pull out a knife as it is said or as they assume. Therefore, all that the Arabs used to do with regards to torturing the people before death, cutting off the ears, mutilating the person during war etc, Islam eradicated it, Thus, one thing remained and that is to kill (during war between combatants). If the person is not killed, he is to be honoured, safeguarded, protected and (wounds) treated. He has the well-known rulings related to the affair of a captive. This hadith has many ramifications and detail explanation [i.e. other than the false understanding derived from it by the Khaarijites]. [5] [end of quote]
Therefore, we remind those biased non-Muslims who utilise merely use the kharijites for their own agendas that after being acquainted with the correct understanding of this hadith, you must cease attributing the deeds of the Khawaarij (ISIS, Boko Haram, Al-Qaeda and their ilk) to Islam?! If you do not cease, then indeed, you have uttered a mighty slander against Allah and His Messenber. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us about the khawarij in many ahadith. He said:
“A people will come from the east who recite the Qur’aan, but it will not go beyond their throats. They will pass through the religion just as an arrow pierces its target and they will not return to it just as the arrow does not return to the bow”. [Al-Bukhaari 7123]
He said:
“During the last days [i.e. end of time], there will be young people with foolish dreams. They will say the best of statements amongst creation, but they will pass through Islam just as an arrow passes through its game. Their Eemaan will not go beyond their throats”. [Al-Bukhari 4770]
He said:
“There will be discord and division in my Ummah and a people will come with beautiful statements but evil deeds. They recite the Qur’aan, but it will not go beyond their throats. They will exit the religion just as an arrow leaves its target and they will not return until the arrows returns to its notch. They are the worst of the creation”. [Abu Dawud 4765]
He said:
“Some people from my Ummah will emerge from the east, who recite the Quran but it will not go beyond their throats. Every time a group of them appears it will be cut off. The Messenger repeated this and on the tenth time he said, “Every time a group of them emerges, it will be cut off, until Dajjaaj appears from their remnants”. [Musnad Aḥmad 27767]
Ubaydullah Ibn Abee Rafi, may Allah have mercy upon him, said:
“The Khawarij came out against Ali ibn Abee Talib, may Allah be pleased with him, and said, ‘There is no judgement, except the judgement of Allah’, so Ali said them, ‘A statement of truth by way of which falsehood is intended'”. [Ṣaḥih Muslim 1066]
Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:
“I was acquainted with the early period of Islam. By Allah, the Khawarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawarij. If Allah allowed the opinion of the Khawarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [6]
Imam at-Tabari, may Allah have mercy upon him, said:
“The Khawarij came to a village and captured a man and his daughter. She said to them, ‘O people of Islaam! Verily, my father is an old man so do not kill him, and I am only a girl. By Allaah, I have never committed immorality and I have never harmed anyone’. They brought her out to murder her whilst she kept on saying, ‘What sin have I committed; what sin have I committed?’ She fainted thereafter and they killed her with their swords”. [7] [end of quotes]
Indeed, we have all witnessed the atrocities perpetrated by the present day Khawaarij, just as the above mentioned three Imams of the Sunnah reported incidents regarding ISIS’s, Boko Haram’s, Al-Shabab’s and Al-Qaeda’s barbaric predecessors. The khawarij do not even spare one another, as Imam Wahb Ibn Munabbih stated, “If ten or twenty men among them were to rise, there would not be a man among them except that he claims the Caliphate for himself; every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief”.
Read the following articles titled: Takfiris on Steroids: The Alleged ‘Jihad’ of ‘The Dogs of Hellfire’ – ISIS and al-Nusrah in Iraq and Syria: By Shaikh Abu Iyaad, may Allah preserve him:
http://www.takfiris.com/takfir/articles/xpxlk-takfiri-chaos-isis-make-takfir-and-kills-leader-of-al-nusrah.cfm
http://www.takfiris.com/takfir/articles/sewep-takfiris-on-steroids-the-alleged-jihad-of-the-dogs-of-hellfire—isis-and-al-nusrah-in-iraq-and-syria.cfm
http://www.takfiris.com/takfir/articles/pqdbf-takfiris-on-steroids-3-saudi-member-of-jabhah-al-nusrah-executes-two-saudis-from-isis-daish.cfm
http://www.takfiris.com/takfir/
Therefore, this victory mentioned in the hadith is not for the criminals of ISIS, rather the Prophet stated that whenever a group of the Khawarij emerges they will be cut off.
Finally, there is no room left to argue that because the leaders of this or that specific non-Muslim nation did such and such to this or that Muslim country during colonialism, thus, we must treat their citizens in the manner we wish; rather, the Muslim rulers during war are commanded to adhere to obedience to Allah and the Sunnah of His Messenger. This is neither an apologetic stance nor blameworthy compromise, rather, it is rooted in Islamic law. We have a beautiful example regarding this matter. Abu Hurairah, may Allah be pleased with him, reported:
“The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumamah?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumamah?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumamah?” He said, “I have got what I told you. So the Prophet said, “Set him free”.
Then (Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the `Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” [8]
The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”. [9]
True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants
Allah [The Exalted] informed us of some of the qualities of the Abrar [The pious, who fear Allah and avoid evil]: ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ – And they give food, in spite of their love for it]- Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most; [مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا – the Miskin (poor), the orphan, and the captive (10)]; saying, [إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ -We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you] – Meaning, to seek Allaah’s Reward. Mujaahid and Ibn Jubayr [may Allaah have mercy upon them] said, “As for these people, they did not make this statement, but Allaah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”. [لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ – We wish for no reward]- Meaning, by way of actions; [وَلَا شُكُورًا – nor thanks]- Meaning, by way of statement. [11]
[إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا – Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)]. [فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا – So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Surah Al-Insan. 8-11] [End of quote]
Indeed, the path of the Messenger of Allah, peace and blessings of Allah be upon him, stands as the only truly exemplary path to follow in all matters of life. In our time, we have seen the harsh treatment of prisoners of war by some soldiers acting under the influence of global powers in places like Iraq and Afghanistan. We have also observed the actions of groups such as Al Qaeda, Al Shabab, ISIS, Boko Haram, and some soldiers under Netanyahu’s command. In contrast, we can reflect on the compassionate way the Messenger and his companions treated Thumamah, may Allah be pleased with him. In a similar vein, while it is undeniable that some members of Netanyahu’s security forces have perpetrated a great transgressions, it remains utterly indefensible to rationalise Hamas’s assaults on non-combatants and unarmed civilians under Netanyahu’s administration. Read the article: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
Also, in our era we’ve witnessed some globalists as well as Netanyahu’s henchmen placing sanctions on their opponents, often hurting innocent civilians more than the ones they claim to be targeting. However, consider how the Prophet handled the hostile Quraysh when Thumamah said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission”. They wrote to the Messenger and pleaded with him, so he allowed them to freely carry their food, even though they were his staunchest enemies who sought to starve him and Banu Hashim; rather they even attempted to murder him.
We ask Allah to grant us the ability to follow the authentic Sunnah of the Messenger because that is the only path to salvation, as Allah [The Exalted] stated: [لَقَدۡ كَانَ لَكُمۡ فِيہِمۡ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ – Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise]. [Surah Al-Mumtahinah. 6]
Read articles: The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11): https://www.abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/
Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/
[a] Sahih Mawaarid 1404
[1] An Excerpt from Tafsir As-Sadi
[2] Tafsir Al-Baghawi 3/689
[3] Fathul Baaree 1/567. Daarus Salaam 1st edition 1421AH Year 2000
[4] Sharh Umdah Al-Ahkam page 96. By Imam As-Sadi. Publisher Dar at-Tawhid. 1st edition 1431AH Year 2010
[5] Listen to audio here: https://youtu.be/h1j7VXndF2M
[6] Tarikh Dimashq 69290
[7] Tarikh at-Tabari 6/124
[8] Al-Bukhari. 4372
[9] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319
[10] Tafsir as-Sadi]
[11] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi