The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
When those granted Tawfeeq realise the (inferior) status of the worldly life and its short period of residence, they kill their (vain) desires. When they become heedful of (that state of) heedlessness, they make streneous effort to recapture that which the enemy (Iblees) snatched from them during the times of idlenesWhen the path towards (obedience) is prolonged, they understand and remember the goal (behind their efforts), thus, that which seems to be far away (i.e. the Afterlife) becomes close. Every time their lifespan is prolonged, they are reminded of the statement of Allah:
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”. (1)
The Shaikh, may Allah have mercy upon him, also said: (This) refers to what makes one resemble them by engaging in specific practices associated with them. Resemblance can occur in beliefs, acts of worship, clothing, and customs. This hadith is general, and when it is the case that it is applied generally, the statement of the Prophet, peace and blessings of Allah be upon him, “He is one of them” can be interpreted in light of other evidences. For instance, one who resembles a people in their beliefs is from them, as he believes what they believe (right or wrong)- whether related to acts of worship, belief in Allah’s Lorship, or His Names and Attributes. The one who resembles them in worship is from them, the one who resembles them in customs is from them, especially if the Shariah specifically prohibits such (action or thing). If an individual adopts the clothing of the disbelievers, resembling them in their clothing, wearing similar to what the disbelievers wear, we say: “He is from them”. The important thing to note is the resemblance and that is to engage in what is specifically associated with those being imitated. As for shared practices (i.e. which the Shariah has not forbidden), it does not constitute resemblance. [2]
Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, said: “The resemblance and similarity in outward matters lead to a corresponding resemblance and similarity in concealed matters (in the heart), in a subtle and gradual manner. We have observed that Jews and Christians who live with Muslims tend to exhibit less disbelief than those who do not. On the other hand, Muslims who frequently engage with Jews and Christians tend to demonstrate a lower level of faith compared to others.” [3]
Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “External resemblance can lead to a form of affection and love, as well as internal allegiance; just as love that exists internally can lead to external similarity. This is a matter witnessed both through sensory perception and experience.” [4]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “The resemblance in outward appearance urges conformity in internal mannerisms, as demonstrated by religious texts, (sound) reasoning, and sensory perception. Therefore, the Shariah prohibits resemblance to disbelievers, animals, devils, women (i.e. men who imitate women), and Bedouins (i.e. not to follow the un-Islamic manners and traits).” [5]
Imam Al-Albani, may Allāh have mercy upon him, stated: “One of the aspects of Islam’s perfection is its establishment of laws and divine regulations to help Muslims maintain their Islamic identity and avoid adopting the (un-Islamic) identities of other groups”. [6]
And on the Day when We shall gather them all together, We shall say to those who ascribed partners in worship (with Us): “Where are your partners (false deities) whom you used to assert (as partners in worship with Allah)?” There will then be (left) no excuses or statements or arguments for them but to say: “By Allah, our Lord, we were not those who ascribed others in worship with Allah.” Look how they lie against themselves! But the (lie) which they invented will disappear from them. [Al-An’am 22-24]
“Look” with astonishment their condition; “How they lie against themselves”– Meaning, they tell a lie that ultimately lead to their own detriment, causing them immense harm. “But the (lie) which they invented will disappear from them“, such as those whom they ascribed as partners with Allah, and Exalted is Allah above this. (1)
“Look how they have lie against themselves,” through false excuses and declaring themselves innocent of Shirk. “But the (lie) which they invented will disappear from them” – Meaning, depart and cease, referring to the idols they once hoped for their intercession and support, but all of that proves futile on that day. (2)
Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Al-Ahzab 21]
Imam Sufyan Ath-Thawri, may Allah have mercy upon him, used to say:
Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him [i.e. for judgement] based on his manners, path and guidance, thus, whatever is in agreement with this is truth and whatever is in opposition is falsehood. [1]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
He (the Messenger) serves as the definitive and weightiest criterion (for humankind and Jinn) through whose manners, statements and actions are measured the manners, statements and actions (of others). He is the manifest criterion that when followed a distinction is made between the people of guidance and the people of misguidance”. [2]
Shaikh Shamsuddeen Al-Afghaani, may Allah have mercy upon him, said:
Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and the clear manifest evidences given to him, peace and blessings of Allah be upon him – a guidance that could not be described by those who were well versed in the art of descriptions and (a guidance) that surpassed the knowledge of those with great perception. And through this guidance, Allah opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allah, The Most High, united them on one religion-(the religion of pure Islamic monotheism) – and prior to that they were in complete disunity, enmity towards one another and followed corrupt creeds.
Allah united their hearts, thus they became true brothers in Islam through this great blessing. Thereafter, everything worshipped besides Allah, such as graves, trees, stones and idols ceased to exist and all worship was devoted to Allah alone. People followed the true Religion of Islamic monotheism and worshipped Allah alone, except those whom Allah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of polytheism was dispelled and the banner of Tawheed was raised in the lands amongst the Arabs and non-Arabs.
Allah’s Messenger passed away, while Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [Abu Bakr, Umar, Uthman and Ali continued to adhere to the path of the Messenger until the two powerful and great nations at the time-Rome and Persia-ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosraw was subdued and destroyed. [3]
Two Essential Qualities of An Upright Universal Role Model – An Adherent to Pure Islamic Monotheism and Obedient To Allah
Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]
Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:
Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him:
إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا
Verily, I am going to make you a leader (Prophet) of humankind. [Al-Baqarah. 124]
It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Therefore, if an individual claims that their chosen leader is leader (a virtuous guide), it is important to recognise that no leader surpasses Prophet Ibrahim (after Prophet Muhammad). Allah said about Prophet Ibrahim:
And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]
When an individual says that they follow a leader, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of leader. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of leader as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as leader- assessed based on the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:
Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)
Saul, peace be upon him
Allah, The Exalted, stated about the Children of Israel:
And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]
Imam As-Sadi, may Allah have mercy upon him, said:
He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he had deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner. But if he lacks one of the two, he would not be able to do his job properly. If physically strong but lack deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]
And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:
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]
Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.
This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can encompass (in their knowledge) except Allah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [3]
Why Is Andrew Tate and Other Social Media Influencers Advised Openly When They Err?
You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. [Aal Imran 110]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: If a man commits evil openly, denouncing him openly is not tantamount to backbiting him. It is obligatory to chastise him openly with what would prevent him from (the evil), such as boycotting and other than that”. [4]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: When should advice be given in private or openly?
Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so. However, if the sin is committed secretly, the advice can only be given secretly. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly- seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [5]
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[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Audio Lesson 1
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:
It has been reported in Shu’ab Al-Iman by Bayhaqi, may Allah have mercy upon him, from Abee Mas’ud Al-Ansari, may Allah be pleased with him, who stated: “A time will not come upon you except that the subsequent time will be worse than it.” The people said: “Indeed, there has been times when we had harvests (or earnings) in abundance and a time in which we did not have”. He said: “By Allah! I do not mean your times of abundance or scarcity, rather I mean the disappearance of knowledge or the scholars. Indeed, before you, there was Umar, may Allah be pleased with him;, then show me a time comparable to his?!”
Perhaps, it can be said concerning our current era, “Ibn Baaz was present, show us someone like him?” Nevertheless, good still exists. Although these statements (i.e. Abu Mas’ud’s statement) are transmitted, it is also important to mention the texts that convey reassurance, the people of virtue, and that good will remain, such as the saying of the Prophet:
“There will always be a group from my Ummah who will adhere to the truth; they will not be harmed by those who oppose them nor by those who betray them until the hour is established”.
This demonstrates that good will remain, and the likes of these narrations [i.e., the narration by Abee Mas’ud] are not intended to make a person despair and become hopeless; instead, it is intended for encouraging a person to turn to Allah and to be among the virtuous, even if they are few.
An Excerpt from “Sharh Risalah Al-Mughniyah Fis Sukut Wa Luzoom Al-Buyut. Audio Lessons 2
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.).” [Sajdah 24]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Allah informed us that upright leadership in the religion is attained through patience and certainty. Patience repels lowly desires and corrupt wishes, and certainty repels doubts and Shubuhat.
An Excerpt from Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 2/323
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Interpreting Current Events with Respect to the Signs of the Hour is the Task of Living Salafi Scholars—Not Social Media Influencers, Figureheads of Illegal Partisanship or American Evangelists
Allah’s Messenger, peace abnd blessings of Allah be upon him, and what has been revealed to him are the authorities one must return to in order to understand the subject of trials and tribulations before the end of time. As a result, one cannot return to the following matters: the narrations of the people of the Scripture (Jews and Christians), opinions and dreams, weak and false narrations, analogy, and political, economic, or socialist analysis. This is because the narrations about the trials and tribulations, the signs of the Hour, and the strife that will occur are from the (affairs) of the Religion, and the Religion is Tawqeefee (i.e. its source can only be established from the divine texts of the Qur’an and the authentic Sunnah). So, whatever is reported from the Prophet with authentic chains of transmission about (upcoming events) is necessary for a Muslim to believe, whether it appeals to the intellect or not, and this is the reality of one’s testimony that Muhammad is Allah’s Messenger. Allah, The Most High, said:
And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)].[Al-Hashr. Ayah 7]
Umar, may Allah be pleased with him, reported: One day while we were sitting with Allah’s Messenger, peace and blessings of Allah be upon him, there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said: “O Muhammad, tell me about Islam”. The messenger of Allah said: “Islam is to testify that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.” He said: “You have spoken rightly’’ And we were amazed at him asking him and saying that he had spoken rightly.
He said: “Then tell me about Iman.” He said: “It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof.” He said: “You have spoken rightly”. He said: “Then tell me about Ihsan.” He said: “It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you”.
He said: “Then tell me about the Hour”. He said: “The one questioned about it knows no better than the questioner.” He said: “Then tell me about its signs.” He said: “That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings.”
Then he took himself off and I stayed for a time. Then he said: “O Umar, do you know who the questioner was?” I said: “Allah and His messenger know best”. He said: “He was Gibreel (Gabriel), who came to you to teach you your religion”. [Reported by Muslim. Kitaab al-Imaan. Chapter: Imaan, Islaam and Ihsaan. Hadeeth Number: 8]
The testimony in this hadith is the statement of the Prophet: “He was Jibreel, who came to you to teach you your religion”. Therefore, the principle in the preceding hadith is that the Prophet asked a question concerning the Hour and its circumstances, and he established that it is part of religion. The trials and tribulations, circumstances, and strife associated with the (portents) of the Hour are from the religion, and it is not for anybody to speak about it based on their own (opinions, views, analysis, interpretations, etc.) [1]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
In the Qur’aan and authentic Ahaadeeth there are numerous reports regarding that which will take place in the Dunyah and Aakhirah, and affairs that occurred perfectly after the Prophet [peace and blessings of Allah be upon him] spoke about them many years before their occurrence, such as his statement: ‘The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair. [Saheeh Al-Bukhaari. Number 2928]
Those amongst the Muslims – who saw and fought those Turks when their king Genghis Khan appeared, his children and grandchildren, such as Hulagu Khan and other than him amongst the disbelieving kings- could not describe them better than how the Prophet [peace and blessings of Allah be upon him] described them [i.e. even though he did not meet them]. He stated this 600 years before its occurrence. [2]
Must Return to The Senior Scholars In Times of Severe Fitan and The Nawaazil
Al-Allamah Ubaid Bin Abdillah Al-Jaabiri, may Allah have mercy upon him, stated:
كان أهل الفضل والصلاح والتقى إذا نزلت بهم نازلة أو حلت بهم مشكلة عمدوا إلى الأكابر من أهل العلم بالسؤال وطلبوا منهم الجواب الشافي الكافي وهذه سنة متبعة بدءاً من الصحابة فأئمة التابعين فمن بعدهم من أهل العلم والفضل والدين والإيمان، وما أحسن ما قاله ابن مسعود رضي الله عنه : لا يزال الناس صالحين متماسكين ما أتاهم العلم عن أصحاب محمد صلى الله عليه وسلم وأكابرهم فإذا أتاهم العلم عن أصاغرهم هلكوا
When the people of virtue, righteousness, and piety were faced with a Nazilah or faced with difficulties, they would betake themselves to the senior people of knowledge to ask and seek from them a Jawaab Ash-Shaafee Al-Kaafee [i.e. comprehensive and satisfactory response that would bring about rectification and preservation of the well-being of the people]. This is a path that has been followed since the time of the companions, then by the Imams of the Tabi’in, and by those after them among the people of knowledge, virtue, religion and Iman. And excellent is that which Ibn Mas’ud, may Allah be pleased with him, said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders; but if knowledge comes to them from their young ones, they will be destroyed”. [3]
Allah’s Messenger, peace and blessings of Allah be upon him, said:
“Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away death of the religious scholars till none of the scholars remains alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray”. [Bukhari and Muslim]
Shaikh Abdullah Al-Bukhari, may Allah preserve him, stated:
This text (proves) that the disappearance of knowledge will not be through its removal from the hearts, but through the death of the scholars. (Then) the ignorant people will remain- those who will occupy the place of the scholars in giving verdicts and teaching. They will teach and give verdicts based on ignorance, thus ignorance will spread and become manifest”. Therefore, if the sound Sunni knowledge is taken away, acting upon it will be taken away- is that not the case?! When ignorance manifests, acting upon it will become manifest, thus both knowledge and acting upon (Knowledge) will disappear, and ignorance will manifest, and acting upon (ignorance) will become widespread just as Al-Hafidh Al-Qurtubi clarified in Al-Mufhim. [4]
Who Investigates The Plots?
Al-Allaamah Rabee Bin Haadee Al-Madkhali, may Allah have mercy upon him, said:
So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Quraan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102) [5]
He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allaah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.” [6]
Beware of The Analysts
The senior Salafi scholars of the Ummah are still with us – Mufti Al-Allanmah Salih Al-Fawzan, Al-Muhaddith Al-Allamah Abdul Muhsin Al-Abbad, and the Minister of Religious Affairs Al-Allamah Salih Aala Ash-Shaikh. When it comes to understanding the events of the end times, whether they involve wars, distressing occurrences, or political upheaval, we should not rely on social media influencers or political analysts. Instead, we should turn to the senior Salafi scholars, and not the scholars of Bidah and the proponents of illegal partisanship. Imaam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him said:
“Some people say, ‘The one who does not understand the knowledge of current affairs is not a scholar’ and they forget that indeed the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever Allah wishes good for, He grants him understanding of the religion’. Then they become heedless of an existing reality, which is that busying oneself with the knowledge of current affairs diverts a person from (seeking) understanding of the religion; rather it may preoccupy (and divert) him from correct worship, and that is to worship Allah alone, devoting one’s heart to Allah, pondering upon Allah’s universal signs [i.e. the things He has created] and Allah’s divine revelation. In reality, preoccupying the youth with the Knowledge of current affairs prevents them from (seeking) understanding of Allah’s Religion, because the heart is a vessel and it does not take another thing when it is filled with something else; therefore, it is not possible to fill it with this and that.
Busying oneself with the understanding of the Religion, fulfilling acts of worship and pure Islamic Monotheism and sincerity is better for him [i.e. a person] than looking into the knowledge of current affairs and regarding what such and such person is about. It maybe that one acquires knowledge of current affairs through weak and fabricated narrations via the media, or he bases knowledge of current affairs on the analysis and speculations of a person.
The person who is engaged in the subject matter of current affairs may seek to establish an analysis that is far from what the current affairs (shows in reality), or he looks into affairs that have been concocted for him by the enemies (regarding) a particular (expected) event; but then this event happens to be something else and does not exist at all, so all those plans come to nothing. Therefore, what is of important is that one acquires understanding of what Islam requires of a person.
The understanding related to ones self (necessitates) rectification of heart by way of sound belief and to wish good for the Muslims, and this is (also) related to understanding of halaal, haraam and other affairs of a similar nature. A person must acquaint himself with knowledge of current affairs if he is in need of it; but as for giving it complete importance in relation to affairs (or events) that have not occurred in reality, such as lies, deception, analysis and speculation, this has no (sound) basis”. [7]
Therefore, return to the Salafi scholars and the rulers, and not social media influencers, ahlul bidah or figureheads of illegal partisanship. “The scholar possesses knowledge and precise understanding to aid him derive ruling (from the texts of the Shariah). So, when a matter regarding universal public safety occurs, he is able to quickly derive a ruling, teach the people, disseminate the ruling and explain the Shariah ruling related to that (particular) matter of universal public safety. The ability (to do this) is not acquired by merely reading books when a matter of universal public safety occurs, without the skills, knowledge and prolonged experience possessed by the scholars”. [8]
Listen to a brief clarification regarding this subject matter, especially during wars etc – By Shaikh Falah Isma’il Al-Mundikar- may Allah have mercy upon him.
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). [9]
[1] Mawqif Al-Muslim Min Al-Fitan. pages 15-18
[2] An Excerpt from Al-Jawaabus Saheeh Liman Baddala Deen Al-Maseeh. 2/65-67
[3][ الطيب الجني على شرح السنة للإمام المزني – page 18-19. Paraphrased]
O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures’ needs, All-Knower. [Al-Baqarah. 267-268]
Imam As-Sadi, may Allah have mercy upon him, said:
Allah commands His believing servants to spend from the good things He has facilitated for them and from that which He has provided for them from the earth. Just as Allah bestowed on you by making it easy for you to acquire these things, you should spend from it as an act of gratitude to Allah, fulfilling some of the rights owed to your breathen in faith and as a means of purifying your wealth. The goal behind this spending is that you give the good things which you love for yourselves, and not the bad which you neither want, nor accept, except with closed eyes (reluctance).
وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
And know that Allah is Rich (Free of all wants), and Worthy of all praise.
Meaning: Allah is absolutely not in need of you. The benefit of your charity and deeds returns (only) to you. Alongside the fact that Allah is the only one worthy of all praise, He praises you for fulfilling the praiseworthy deeds and upright characteristics which He has commanded you, therefore it is obligated to you to fulfil His commands because it is means of strengthening your hearts- a means of piety and delight for the souls.
And beware of following your enemy the Shaytan, who commands you to refrain from spending your wealth- frightens you with poverty and neediness when you are required to spend. This is not sincere advice, but rather it is deception at the highest level.
O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah. Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire. [Al-Fatir. 5-6]
يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ
“O mankind! Verily, the Promise of Allah is true”
Meaning: Allah’s promise regarding the resurrection and recompense for one’s deeds is true. There is no doubt, uncertainty and confusion about it because it has been established by the divine and intellectual proofs.
Therefore, when it is the case that this is true, then prepare for it, hasten by utilising your precious time to perform righteous deeds and do not be hindered from it by any hindrance.
فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا
“So let not this present life deceive you”.
Meaning: its enjoyment, desires and the pursuits of one’s soul, thus you are diverted from the purpose behind which you were created.
وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
“And let not the chief deceiver deceive you about Allah”
Meaning: shaytan is an enemy of yours in reality, therefore:
فَاتَّخِذُوهُ عَدُوًّا ۚ
“so take (treat) him as an enemy”
Meaning: take him as an enemy at all times and do not be negligent in waging war against him every time, because indeed he sees you while you cannot see him and he is always watching you.
And hold fast to Allah; He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper! [Al-Hajj. 78]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
When you hold fast to Allah, He will protect you. Allah will help you against shaytan and (the evil urges) of your souls – the two enemies that never isolate themselves from a person. Their enmity is more harmful than an apparent enemy. Therefore, being given help against them is the most important thing and a person’s need of this help is more than (his need for other things). And the completeness of this help is (granted) based on the level of one’s attachment to Allah”. [2]
Abu Sa’eed Al-Khudri, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said: Indeed shaytan said: “By Your Might O my Lord! I will not cease misguiding your slaves as long as their souls are in their bodies”. The Lord (Allah) said: “By My Might and Majesty! I will not cease forgiving them as long as they keep seeking My Forgiveness”. [3]
And whosoever submits his face [himself] to Allah while he is a Muhsin [good doer], then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allah (none has the right to be worshipped except Allah)]. And to Allaah return all matters for decision. [Luqman. 22]
وَمَن يُسۡلِمۡ وَجۡهَهُ ۥۤ إِلَى ٱللَّهِ
“And whosoever submits his face (himself) to Allah”
Meaning: This is the one who humbles and submits himself to Allah, sincerely carries out acts of worship and keeps away from what Allah has forbidden;
وَهُوَ مُحۡسِنٌ۬
“while he is a good-doer”
Meaning: A good doer in the religion of Islam, who carries out acts of worship that have been legislated by Allah and in accordance with the authentic Sunnah of the Messenger, or that person who submits to Allah by carrying out legislated acts of worship in a manner as if he seed Allah, even though (that is not possible in this worldly life), but knows that Allah sees him, or that one who submits to Allah by fulfilling the rights of Allah and fulfils the rights of the people. All the above explanations mean the same thing, because the performers of these (righteous deeds) accept such deeds and perform them perfectly. However, the only difference between them is the (level of striving and sincerity of each person).
Therefore, whoever does this, then such a person has truly submitted to Allah and is one who has ‘Grasped the most trustworthy hand-hold [i.e. that none has the right to be worshipped except Allah] that will make a person steadfast and lead (them) to safety – safeguards a person from destruction and lead to success through every path of good.
On the other hand, whoever does not submit to Allah willingly and is not a good doer based on the acts of worship legislated by Allah and are to be performed in accordance with the Sunnah of the Messenger, then indeed such a person has not grasped the most trustworthy handhold. And when it is case that such a person is not among those holding to this most trustworthy handhold, then indeed his end cannot be anything else but destruction.
وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ
“And to Allah return all matters for decision”.
Meaning: All matters will return to Allah, so that He judges between mankind and jinn, recompense them for their deeds and assign them their destinations [i.e. hell or paradise].
