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

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

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

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

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

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

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

The Shaikh also said:

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

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

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

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

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

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

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

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

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

بسم الله الرحمن الرحيم

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

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

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

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

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

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

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

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

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

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

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Footnotes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[II] Sahih Targhib 105

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

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

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

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

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

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

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

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

Allah, The Most High, says:

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

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

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

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

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

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

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

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

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

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

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

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

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬

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

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

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

Allah says in Surah Al-Baqarah:

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

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

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

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

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

Allah says:

وَمَآ أَصَـٰبَڪُم مِّن مُّصِيبَةٍ۬ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٍ۬

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

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

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

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

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

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

Allah informs us that Iblees said:

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

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

إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

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

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

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

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

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

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

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

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

Allah says about Fir’awn:
فَٱسۡتَخَفَّ قَوۡمَهُ ۥ فَأَطَاعُوهُ‌ۚ

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

Allah says:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

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

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

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

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

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

[1] Further reading:

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

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

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

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

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

[5]

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

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

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

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

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

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

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

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

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

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

And Allah stated regarding lying:

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

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

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

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

قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

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

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

Allah [The Exalted] says:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

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

Allah [The Exalted] says:

وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلاً

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

 Allah [The Exalted] says:

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

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

Allah [The Exalted] says:

ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ

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

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

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

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

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

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولاً نَبِيًّا

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

Allah [The Exalted] says:

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

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

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

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

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ

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

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

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

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

Allah [The Exalted] says:

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

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

Allah [The Exalted] says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued Inshā’Allāh.

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

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

 

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

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

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

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

اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ

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

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

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

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

We ask Allah:

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

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

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

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

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

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

وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ

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

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

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

(3) Hilyatul Awliyaa 1/307

(4) Hilyatul Awliyaa 2/198

(5) Hilyatul Awliyaa 2/364

(6) Hilyatul Awliyaa 3/30

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

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

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

Allah, The Most High, says:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

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

[2] Al-Fawa’id 259

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

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

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

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

[4] The Strangers

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

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

Imam Ibn Rajab, may Allah have mercy upon him, said:

From the speech of Ahmad Ibn Aasim Al-Antakee – a senior figure among those who were devoted to worship, a possessor of knowledge, wisdom, and insight into issues of the religion, who lived in the era Abu Sulayman Ad-Daaraanee – was that he said: “Indeed, I witnessed an era from the eras when Islam returned to being strange as it began and the description of truth during it was strange just as it was at its beginning. If you sought after a scholar, you found him captivated by the love of worldly things, love of exaltation, and leadership. If you turn to one devoted to worship, you found him ignorant in his worship, deceived and ensnared by Iblees, who led him to the pinnacle of worship while he was ignorant of its most fundamental aspects, so how about its loftiest aspect?! The rest were merely the rabble—disorderly and predatory, akin to wolves and ferocious beasts, as well as cunning foxes”. This is the description of the people of your era among those who carry knowledge of the Quran and the callers to wisdom. Abu Nu’aym reported this (statement of Ahmad Ibn Aasim) in Al-Hilyah. This was the description of the people of his era, so how about the calamities and disasters that took place after him which he could not have possibly imagined or conceived?! [1]

Despite The Ignorance That Will Occur, The Adherents to Truth Will Remain

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [2]

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [3]

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] stated:

It is obligated on the Taa’ifatul Mansoorah [i.e. the aided group] – those whom Allah’s Messenger gave glad tidings that they will remain (upon truth) and will be aided; neither harmed by those who betray them nor by those who oppose them till the end of time – to establish brotherhood for the sake of Allah, co-operate upon righteousness and piety, roll up their sleeves and get to work, so that this great status is maintained, which is that they will be manifest upon the truth, neither harmed by those who forsake them nor by those who oppose them. And acquaintance with the truth cannot be except by way of the knowledge inherited from the Prophets and Messengers [peace be upon them], and from the seal of the Prophets [i.e. the Messenger Muhammad]. The scholars are the inheritors of the (knowledge left behind by) the Prophets in calling to the path of Allaah, (in propagating) Allaah’s Message and in enjoining good and forbidding evil. [4]

The Prophet [peace and blessings of Allah be upon him] said, “There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgment]”. [Al-Bukhari]

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This group can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansoorah [The Victorious Group], even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah – until the command of Allah comes to pass [i.e. the day of judgment]. ‘They will not be harmed by those who forsake them’. Among the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and He will establish the truth for the one who aids the truth and calls to it, even if evil is rife. There will be those who adhere to good, call to it, and disseminate it amongst the people. Not all the Ummah will be misguided, but some will remain upon truth, but they might be strangers [i.e. their affair will be strange to the people], just as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as something strange and it will return as something strange, and glad tidings to the strangers”, so they said, ‘Who are the strangers O Messenger of Allah? He said, ‘They are those who will be upright when the people become corrupt’.. and in another version of this hadith, “Those who rectify what the people have corrupted’. These are the strangers because the majority of the people oppose them, belittle, forsake, and keep away from what they are upon, but this will not harm them, “They will never be harmed by those who forsake them nor by those who oppose them’. Allaah will make them remain so that His Proofs remain amongst the creation until the end of time. This group might be in the East, the West, or the North, etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allaah. All praises and thanks be to Allah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’aan and Sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafseer, hadeeth and its explanation, the Aqeedah of the pious predecessors, and that which they were upon. All praises and thanks be to Allah at present we are on the correct path, a sound methodology and a straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [5]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [6]

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. [7]

To be continued…InShaAllah

[1] Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 8-9

[2] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[3] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[4] An Excerpt from Marhaban Yaa Taalibal Ilm’ page 200

[5] Paraphrased Excerpt: Listen to the audio here: https://safeyoutube.net/w/TlUI

[6]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

My intention is not to resemble them in my clothing or hairstyle!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Fatawa-Rulings, Innovations In Islam (Bidah), Jahannam (Hell Fire), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Brief Commentary – By Imam Muhammad Ibn Salih Al-Uthaymin – On The Hadith: “Whoever resembles a people is from them”.

The Shaikh: Among the (extracted) benefits from the narration of Ibn Umar is encouragement to resemble the righteous based on the statement of the Messenger: “Whoever resembles a people is from them.” This benefit extends to encouragement to follow the pious predecessors in worship, belief, methodology, and all aspects of life, so that an individual may be from what?

The student: From them.

The Shaikh: Is a person (considered to) resemble them in actions that are not performed as acts of worship, such as the manner of walking or dressing, or if it is stated that resembling them in attire means that an individual may wear what is customary worn by the people of his country, provided it is not prohibited?The answer is the second (statement), and due to this, we say: following custom in the manner of dress is Sunnah, provided it (such type of dress) is not prohibited.

One of the benefits of this hadith is the caution against resembling disbelievers or a warning against resembling the disbelievers due to the statement of the Messenger: “He is from them.”

Is this (resemblance deemed) hated or forbidden? What is correct is that it is forbidden, and that it is forbidden for a person to resemble the disbelievers. One of the benefits of this hadith is that whenever resemblance takes place, the ruling is established (forbidden), regardless of whether it (the act) is intentional or unintentional.

If someone were to say that he wears the clothing of the disbelievers (i.e. what is not allowed Islamically) but he does not intend to resemble them. We would say: but resemblance has indeed occurred. The place of one’s intention is the heart; we disapprove of him based on what he has manifested of resemblance. As for his relationship with his Creator, this is not for us to judge. This is because at present when some person is prohibited, he says: “I dont intend resemblance”. For instance, you find him styling his hair in a partucular manner that is known to be from (the unlawful) adornment of the disbelievers, so if you tell him about it and he said: “I don’t intend resemblance”, what do we say to him? We say: Resemblance has occurred; resemblance has taken place while intention remains a hidden matter that cannot be known (i.e. it’s hidden in your heart). The Prophet, peace and blessings be upon him, stated, “Whoever resembles a people is from them,” thus linking the ruling to the act of resembling.

Also, caution must be exercised with regards to following Ahlul Bidah because if you follow them, then indeed you’ve resembled them and are from them. The Prophet, peace and blessings of Allah be upon him, said, “Every innovation (in religion) is a misguidance, and every misguidance leads to the Fire”.

https://www.alathar.net/home/esound/index.php?op=codevi&coid=32008 (paraphrased)

[3] The Strangers

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

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

Imam Ibn Rajab, may Allah have mercy upon him, stated:

Then, it became a common thing (or understanding) among many later scholars, both from Ahlul Hadith and others, that the term “Sunnah” refers to that which is free from Shubuhaat and Shahawaat in beliefs, particularly concerning matters of belief in Allah, His angels, His Books, His Messengers, and the Day of Judgment, and also issues related to Qadr and the virtues of the companions of the Prophet, peace and blessings of Allah be upon him. Scholars have written in the knowledge of (this affair) under the title of Sunnah because its danger is great and the one in opposition is at the very edge of destruction.

As for the complete Sunnah, it is the path free from Shubuhaat and Shahawaat, as stated by Al-Hasan, Yunus Ibn Ubaid, Sufyan, Al-Fudayl, and others. Due to this, its adherents are described as strangers during the end of time because of their small number and strangeness (upon the complete Sunnah). Due to this, it has been transmitted in some of the narrations previously mentioned in the explanation of the (word) strangers (that they will be) “A righteous people, small in number among a large number of evil people. Those who disobey them are more numerous than those who obey them”. [a]

This demonstrates their small number, the few that will respond and accept them, and the numerous people who will oppose and disobey them. Due to this, commendation has been transmitted in several hadiths regarding the one who adheres to his religion during the end of time that he’ll be like one grasping hot coals; [b] and that the reward for one among them will be equivalent to that of fifty among those before them, as they will not find helpers in goodness (righteousness). These strangers (adhering to the Sunnah and righteousness) are two types of people: the first rectifies himself amidst the corruption of the people, while the second is the one who rectifies what has been corrupted by the people, and of the two, he is loftier and more virtuous in status. [1]

A Warning Against The Shubuhaat and The Shahawaat

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

Let us increase in obedience to (Allah); let us be mindful of Shubuhaat and Shahawaat because the Fitan (trials, tribulations, temptations) will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The Fitan (trials, temptations) will be presented to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. Sahih Muslim. Number 144]

The first type of heart is pure like a white gemstone and it will not be harmed by any trials long as the heavens and earth endure. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness. “Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter]. [Ibraaheem. Ayah 27]

Allah bestows His favour upon them by granting them firmness, so they are not harmed regardless of the greatness of the trials. Let me give an example: I say, indeed amongst the people in the midst of these trials – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts (of these people) is like the firm mountains. Allah keeps them away from the trials and make them firm, thus they are not harmed. However, there are other people who are like the trees that are moved by the wind to the right and the left until they finally fall. There are others who are like feathers and the Henna leaves- flying along with the trials when a small trial occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described (as follows), “Black and dusty like a worn out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in trials, agrees with them and does not reject them, thus the trial enters him gradually until his heart is worn out and becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, so regardless the amount of water, butter fat and other things one attempts to pour, it will not accept anything. Indeed, we have often experienced the affair of this category of people whose hearts are worn out and regardless of the proofs and evidence from the Qur’an and Sunnah presented to nullify their falsehood, they do not accept that from you. This has to be the case because Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel – a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it – not because it is the truth, but rather only because it agrees with his desires. This (behaviour) is similar to that of the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger] because they know the truth, but wage war against it, accept what agrees with their desires, reject what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn out, thus they reach this state that has been described by Allah’s Messenger. It is as if we are witnessing this affair while Allah’s Messenger describes these people in our presence and we can see their deeds and dishonourable stances. [2]

——————————————————–

[a] Silsilah As-Saheehah. Number 1619]

[b] Anas Ibn Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A time of patience will come to people in which adhering to one’s religion is like grasping a hot coal”. [Sahih Tirmidhee 2260]

Listen to the lecture by Shaikh Abu Khadeejah – may Allah preserve him:

https://www.salafisounds.com/living-in-times-when-holding-on-to-islam-is-like-holding-on-to-hot-coal-by-abu-khadeejah/

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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. [4]

To be continued…InShaAllah

[1]Kash al-Kurbah Fee Wasf Ahl Al-Ghurbah page 7

[2]An Excerpt from ‘Marhaban Yaa Taalibal Ilm’. pages 206-208

[3]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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