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Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

A beautiful rebuttal of Abu Makkah and Muhammad Abdur Razzaq by one of the young students of knowledge. May Allah bless him and his parents, and likewise, protect us, him, and all our youth Aameen.

Read here:

Abu Makkah and Muhammad Abdur Razzq: Watery Manhaj and Flaccid Constitutions

Abu_Makkah_Muhammad_Hajiaden_Watery_Manhaj_Flaccid_Constitutions_v1_280723_post

[6.1] Unveiling -For Blind Abu Makkah- Reality Behind Proclamation, “Such and Such Has Not Been Given Tawfeeq In The Pursuit of Knowledge”

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

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

The loftiest ambition in seeking knowledge is to acquire knowledge of the Qur’an and the Sunnah- to be granted understanding by Allah (i.e. to be granted Tawfeeq to acquire sound knowledge) and through the Sunnah of the Messenger, and to familiarise oneself with the boundaries of the revelation (i.e. not going into excess or being lax in its rulings). And the most pointless ambition of knowledge seekers is to confine their ambitions to following strange issues and what has neither occurred nor been revealed; or familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people. (1)

To begin, take great attention to Imaam Ibn Al-Qayyim’s comment regarding one of the signs of a lack of lofty ambition in the path of knowledge, which is “familiarising oneself with the variations in viewpoint and exploring the statements of the scholars, without aiming to learn which of those statements is correct. Little is there to benefit from the knowledge of these people”.

Without a doubt, Abu Makkah and his allies have shown a lack of lofty ambition in the Fitna of Dr Muhammad Bin Haadi because they have no evidence to support their defence of him, just as Dr Muhammad lacks evidence to support his false Tabdee. However, they have wilfully chosen extremism and stubbornness in this matter over sound evidence and humility, clinging to flimsy claims and desperately searching for lame excuses to persist upon error. Read: http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

Second, Abu Makkah should focus on one of those very matters that a seeker of knowledge must always keep in mind, rather than futilely attempting to demonstrate if Shaikh Abu Khadeejah has been given Tawfeeq in the path of knowledge. Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] said: If one asks, “How can sincerity in the pursuit of knowledge be (attained)?” We say: Sincerity in seeking knowledge can be attained by making an intention for the following:

To fulfil Allah’s command because Allah [The Exalted] commanded it (i.e. to seek knowledge). Allah said: [فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ- So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin. (Surah Muhammad Ayah19)] Therefore, Allah [Glorified and Exalted be He] strongly urged (a person) to acquire knowledge, because strongly encouraging something entails having love for it, being pleased with it, and commanding it.

To preserve Allah’s Shariah because preserving Allah’s Shariah can be accomplished through learning, memorisation, and writing.

To protect and defend the Shariah because without scholars, no one would have protected or defended Shariah. As a result, we see people of knowledge such as Shaikhul Islaam Ibn Taymiyyah and others repelling ahlul bidah and exposing the fallacy of their innovations (in religious practice). We can see that they accomplished a lot of good.

To follow Muhammad’s Shariah because you cannot follow his Shariah until you learn about it. (2)

Third, Abu Makkah and his associates must remember that even if one has a lot of knowledge, one must also be trustworthy. Imaam Muhammad Ibn Saalih al-Uthaymeen [may Allah have mercy upon him], “We add trustworthiness as an additional characteristic alongside competence since competence is a strength that must be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Indeed, the best one you can hire is the strong and the trustworthy.

[Surah Al-Qasas. Ayah 26]

A scholar may be proficient and vast in knowledge, capable of deriving and explaining subsidiary issues from fundamental principles, as well as categorising, distinguishing, and placing various subject matters in their proper place, but he is not trustworthy and may misguide you from where you do not know. (3)

Indeed, Abu Makkah and his followers have no choice but to humble themselves and submit to the truth. However, there are dangers for those who are taken aback by their ideas or have ulterior objectives. We should all be wary of these perilous things that prevent humankind and Jinn from yielding to the truth. Imaam Ibn Al-Qayyim [may Allaah have mercy on him] gives the following reasons:

Ignorance: This reason is mostly what overwhelms the majority of people, for indeed the one who is ignorant of something will show enmity to it and its people. If in addition to this reason, (the person) hates the one who commands him to (follow) the truth, and harbours enmity and envy, then this (i.e. reason behind being prevented from accepting the truth) becomes more intense. If in addition to this, it (i.e. the truth) opposes the ones close to his heart, his customs, the one who nurtured him, the ways of his forefathers and the ones he loves and exalts, then this (i.e. the reason behind being prevented from accepting the truth) becomes even more intense. If in addition to this, he carries a wrong perception that the truth he is being called to (is an obstacle to) his status, honour, desires and goals, the (reason behind being prevented) from accepting the truth becomes very intense. If in addition to this, he fears his companions, his family and his people (i.e. due to the harm he anticipates) against himself, his wealth and his status – just as what happened to Heraclius, the king of the Christians in Shaam during the era of Allaah’s Messenger [peace and blessings of Allaah be upon him], then the reason (behind being prevented from accepting the truth) increases even greater because indeed Heraclius knew the truth and he had the desire to accept Islam, but his people did not obey him, so he feared for himself and thus chose disbelief over Islaam after the guidance was made clear to him.

Envy: It is one of the greatest causes (behind being prevented from accepting the truth) because indeed it is an ingrained disease in the soul. The envier sees that the one he envies has been given virtue over him or has been given the likes of that which he has not been given; therefore this envy prevents him from complying with (the truth). Iblees was not prevented from prostrating to Adam [i.e. out of respect, when Allaah commanded him and the angels to do so], except out of envy, because when he saw that Aadam [peace be upon him] was given virtue and raised above him, he chose disbelief over Eemaan, even though he used to be in the company of the angels.

This disease is what prevented the Jews from believing in Eesaa the son of Maryam [peace be upon both him and his mother], even though they knew -without a doubt – that he was a Messenger of Allaah, who came with clear proofs and guidance, however, envy led them to choose disbelief over Eemaan and complied with it, even though they were a nation amongst whom were Rabbis, scholars, Zuhhaad [i.e. those who abstained from those lawful but unnecessary pleasures of the worldly life], judges, kings and rulers.

Fear of losing one’s status and prestige: Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]? Abu Jahl: “By Allaah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him. Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?” Abu Jahl: “O son of my sister! We competed with Banu Haashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

Conversation between Abu Jahl and Akhnas Bin Shuraiq

Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech! Abu Jahl replied to Akhnas: “Woe to you! By Allaah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay takes the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophethood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! (4)

Al-Allaamah Abdur Rahmaan Al-Mu’allimee [may Allaah have mercy upon him] said: To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows: a person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, so he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfeeq of Allah and guidance. (5)

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee [may Allaah have mercy upon him] also stated: Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to the displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Surah Az-Zuhkruf. Verses 31-35] (6)

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]

To be continued…InShaaAllah

Ref 1: An Excerpt from Al-Fawaa’id. page: 99. Slightly paraphrased

Ref 2: An Excerpt from “Sharh Hilyah Taalib Al Ilm”. pages 16- 17. Slightly paraphrased

Ref 3: An Excerpt from “Sharh Hilyati Taalibal Ilm”. page 79. Slightly paraphrased

Ref 4: An Excerpt from Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 17-19. slightly paraphrased

Ref 5: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased

Ref 6: An Excerpt “Aathaar Ash-Shaikh Abdur Rahmaan Bin Yahyah al-Mu’allimee. 11/309]

 

[5] Uncovering Reality – For Blind Abu Makkah – Behind Sitting With Mashaayikh While Having Other Blameworthy Alliances!

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” [At-Tirmidhī 2378]

Abu Makkah [may Allah guide] desperately tried to conceal the fact that Muhammad Abdur-Razzaaq [may Allah rectify his affair] sits with Mashaayikh like every other student, but his companionship in the UK is blameworthy, and no one can play hide and seek with this affair because we must all refer back to the sound principles that distinguish reality from delusion and ambiguity.

Al-Allaamah Ubaid Bin Abdillah Al-Jaabiri [may Allah have mercy upon him] said:

If a person’s affair is hidden from you, the one whose books and cassettes are well-known and whose popularity is widespread, then ask those who are well acquainted with him and his situation. Neither the Sunnah nor its adherents are hidden, and a man’s Tazkiyah is his own deeds – his Tazkiyah is his own deeds that he is an adherent to the Sunnah. It is the witness, and people refer to him with it both during his life and after his death.

There is none who hides behind the Sunnah, the people beguiled by him, gathered around him to learn, adhered to him, became dependent on him, and accepted everything he said, except that Allah will reveal his affair, uncover and expose his concealed state of affairs to specific individuals and the general public, regarding what was hidden and apparent of his deception, his mixing truth with falsehood, his plots and deceitful practices. Allah enables men of virtue, intelligence, wisdom, strength, and great natural ability–possessors of knowledge, skill, and good comprehension of the religion–through whom He reveals the affair of that trickster, dubious, and deceitful person. It is incumbent upon you to be careful of that person when his state is revealed–the one whose fame is widespread–as long as he was warned against by those of understanding and Imaan who follow the Sunnah because they will expose his affair with evidence.

Al-Allaamah Ubaid [may Allah have mercy upon him] also stated: It is not permitted for a person who is aware of a mistake and it is clear to him to blindly follow a scholar who is unaware of an affair. And, as you already know, scholars are not infallible in their Ijtihaadaat, therefore, it is not permissible to adopt them (i.e. the errors of the scholars) as a methodology.

Al-Allaamah Ubaid [may Allah have mercy upon him] also stated: “Some argue, ‘Such and such praised him–Al Albaanee, or Ibn Baaz, or Ibn Al-Uthaymeen praised this book’. However, these scholars are excused, rather, the trickster was hidden from the scholar. So, what is left? We establish the proof against this deceiver, trickster, intrigant, and plotter from his books. We establish the manifest clarifications against him from his books and say to the one who argues with us, “Take it, this is his speech.” Therefore, it is incumbent upon you to be fair and free of that passionate and fanatical attachment, as well as the desires that blind a person. (1)

Listen to Al-Allaamah Rabee Bin Haadi on this link about those who hide behind Mashaayikh and how their affair is unveiled. https://www.youtube.com/watch?v=bWPR3Eacn4k

Therefore, we remind Abu Makkah that even though he desperately seeks to hide the reality and slanders one of our elder Salafi teachers, however, the truth must be uttered regardless of the harm received from him. Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “If there is a person who reviles the truth and rejoices because of his enmity against the one who acts upon the truth, then one should not be humble in the presence of this person; rather, one should humble himself to the truth and debates this man, even if he belittles or speaks against you, because the truth must be aided”. (2)

To be continued InShaaAllah

Ref1:https://www.ajurry.com/vb/forum/%D9%85%D9%86%D8%A7%D8%A8%D8%B1-%D8%A7%D9%84%D9%85%D8%AA%D9%88%D9%86-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D9%8A%D8%A9-%D9%88%D8%B4%D8%B1%D9%88%D8%AD%D9%87%D8%A7/%D9%85%D9%86%D8%A8%D8%B1-%D8%A7%D9%84%D9%85%D9%86%D9%87%D8%AC-%D8%A7%D9%84%D8%B3%D9%84%D9%81%D9%8A-%D9%88%D8%A3%D8%B5%D9%88%D9%84%D9%87/27842-%D8%A7%D9%84%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%B5%D8%AD%D9%8A%D8%AD-%D9%85%D9%86-%D8%A5%D8%AE%D8%AA%D9%84%D8%A7%D9%81-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D9%81%D9%8A-%D8%A7%D9%84%D8%AC%D8%B1%D8%AD-%D9%88-%D8%A7%D9%84%D8%AA%D8%B9%D8%AF%D9%8A%D9%84-%D9%84%D9%81%D8%B6%D9%8A%D9%84%D8%A9-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D8%B9%D8%A8%D9%8A%D8%AF-%D8%A7%D9%84%D8%AC%D8%A7%D8%A8%D8%B1%D9%8A-%D8%AD%D9%81%D8%B8%D9%87-%D8%A7%D9%84%D9%84%D9%87

Ref 2: Sharh Hilyati Taalibil Ilm pages 253-254. Slightly paraphrased

[4] Unveiling – For Blind Abu Makkah – The Reality Behind The Proclamation, “Such and Such Has Sat Longer With Scholars Than Others”

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ
ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [Surah As-Saff. Ayaat 2-3]

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] said: “It has been reported in an authentic hadeeth -(in Saheeh Al Bukhaari and Saheeh Muslim)- that “A man will be brought on the Day of Resurrection and thrown into the Fire, then his intestines will spill forth in the Fire and he will go around it as a donkey goes around a millstone. The people of Hell will gather around him and will say, ‘O So and so! What is the matter with you; did you not use to enjoin good and forbid evil?’ He will say, ‘Yes, I used to enjoin good, but did not do it; and I used to forbid evil and did it'”. [Al-Bukhaari 3267 & Muslim 2989]

Indeed, there may be someone worse than this man, for he (the one worse than the man mentioned in this Hadeeth) enjoins evil and forbids good, so what will be his situation?!  Allah’s Refuge is sought! Therefore, the pursuit of knowledge should be for the sake of Allah as well as to act; otherwise, knowledge will be a source of evil, and one would be in one of two situations: either afflicted with the disease of ignorance, or in a situation where one is not benefitted from knowledge, but rather it becomes harmful. The knowledge Muhammad [peace and blessings of Allah be upon him] conveyed is beneficial in and of itself, but if a person does not act, it will be a cause of evil and harm for him and may bring harm to others (i.e. as mentioned in the above hadith)”. (1)

We ask Allah to include us among those who adhere to the truth, protect us from stating what we do not do, overlook our flaws, and include us among those who hasten to repentance when they sin or err Aameen.

While desperately attempting to conceal the reality of Muhammad Abdur Razzaaq [may Allah guide him] and belittle Shaikh Abu Khadeejah [may Allah preserve him] without justification, Abu Makkah [may Allah guide him] remarked, “On the other hand, Waheed himself is not known to have taken time and study from Ulama except little, his recorded audio about his quest of knowledge is extremely lame and even had he actually spent as long as Muhammad has done, consistently studying with the Ulama he claimed in that audio and this current situation is how he turned out to be, then this is clearly a sign of lack of Tawfeeq in Talabul Ilm since not everyone who seeks it attains it!” [End of quote]

In the preceding statement, Abu Makkah emphasised two points: Shaikh Abu Khadeejah, in his opinion, has studied little and has not been granted Tawfeeq in his pursuit of knowledge, and that Muhammad has sat with scholars for a longer period of time than Shaikh Abu Khadeejah. Indeed, the only conclusion that can be derived from this is that Muhammad has excelled Shaikh Abu Khadeejah in the path of knowledge because, according to Abu Makkah, Shaikh Abu Khadeejah studied relatively little while Muhammad sat with scholars longer! However, he refrained from stating this explicitly because such a viewpoint would have necessitated specific proof from those qualified to judge between any two students of knowledge, so instead he desperately attempted to use as much negative language as possible to degrade Shaikh Abu Khadeejah and elevate his companion in the hope that the readers would reach the conclusion he desired.

Furthermore, even if a person has spent more time with scholars and accumulated more information, or has such and such certifications (see Appendix A), this does not inevitably imply that he has exceeded others or should be deemed more virtuous. Imaam al-Barbahaaree [may Allah have mercy upon him] said, “And know, may Allaah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books”.

Al-Allaamah Rabee Bin Haadi al-Madkhali [may Allah preserve him] stated: He (Al-Barbahaaree) sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from in belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said:

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

It is only those who have knowledge among His slaves that fear Allah. [35:28]

Hence they (i.e. the scholars) said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, then this is not a scholar and his knowledge has no value because it is a source of evil on him. The Qur’an is proof for or against you, so bad is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined together: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said:

وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ

I wish not, in contradiction to you, to do that which I forbid you. [11:88]

Allah said:
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]

Allah said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ
ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [Surah As-Saff. Ayaat 2-3]

There are people who are merely speakers and they are people who act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it and being one of the people who is most distant from it. (2)

Imaam Ibn Al-Jawzi [may Allah have mercy upon him] said: “I met the Mashaayikh; their circumstances were different, and they differed in their levels of knowledge. And the most beneficial of them to me in companionship was the one who acted upon his knowledge, even though someone else was more knowledgeable than him.” (3)

Imaam Adh-Dhahabi [may Allah have mercy upon him] said, “The affair of the Muhaddith of today is to pay attention to the six collections of hadith, the Musnad of Ahmad Ibn Hanbal, and Sunan of Al-Bayhaqi, precisely memorise its texts and chains of transmissions, but one will not benefit from that until he fears his Lord and adheres to the hadith. So let the one who weeps do so for this knowledge of hadith, because indeed, pure Islam has returned as strange as it began. Therefore, let a person save his neck from the fire, and there is neither might nor power except with Allah. knowledge is not in the abundance of narration, but it is a light that Allah places into the heart. And the condition (for seeking it) is to adhere to it, fleeing from desires and bidah. May Allah grant you and us success (and the ability) to obey Him”. (4)

And one of the most scary examples about how desires misguide a person with knowledge is the story of that scholar among Bani Israa’eel mentioned in Surah Al-A’raaf Aayaat 175-176:

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِىٓ ءَاتَيۡنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَـٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ
وَلَوۡ شِئۡنَا لَرَفَعۡنَـٰهُ بِہَا وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَٮٰهُ‌ۚ فَمَثَلُهُ ۥ كَمَثَلِ ٱلۡڪَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُڪۡهُ يَلۡهَث‌ۚ ذَّٲلِكَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا‌ۚ فَٱقۡصُصِ ٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ

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

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

This person -the one who abandoned the verses of Allah and followed his desires- did so out of severe eagerness for worldly things and due to his heart being disconnected from Allah and the afterlife. He is extremely eager for worldly things and his eagerness is similar to the constant eagerness of a dog whether it is troubled or left alone. Mujaahid [may Allah have mercy upon him] said: “This is similar to the one given knowledge of the Book, but he does not act upon it”. Ibn Abbaas [may Allah be pleased with him] said, “If you direct him towards wisdom, he does not follow it, and if you leave him alone he is not guided towards good, just like the dog that lolls its tongue out whether it is taking a rest or driven away”.

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

Contemplate the wisdom and meanings in this parable!

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

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

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

*[ وَلَـٰكِنَّهُ ۥۤ أَخۡلَدَ إِلَى ٱلۡأَر-But he clung to the earth]; Muqaatil [may Allah have mercy upon him] said, “He became pleased with the Dunya”. [وَٱتَّبَعَ هَوَٮٰهُ‌ۚ- And followed his own vain desire]; Al-Kalbee [may Allah have mercy upon him] said, “He pursued the lowly affairs and abandoned the lofty affairs”. Abu Rawqa [may Allah have mercy upon him] said, “He chose the Dunyah over the Aakhirah”. Ataa [may Allah have mercy upon him] said, “He wanted the Dunya and obeyed his shaytaan”. Ibn Zayd [may Allah have mercy upon him] said, “He followed his desires by joining those who fought Musa [peace be upon him] and his people”.

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

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

*He left Emaan in a manner that did not allow him to ever return to it again, for indeed he threw away the Aayaat of

Allaah completely just as a snake exits its skin. Had he been left with anything [of Imaan], he would not have been [considered] as one who exited from it completely.

*Shaytaan overwhelmed him and caught him as his prey.

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

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

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

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

*He turned away from guidance and followed his vain desires. He made his vain desires a guide for himself and followed them. (5)

To conclude, we should ask Allah first and foremost to protect us from knowledge that is not beneficial.

اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا

O Allah! I seek refuge in You from the knowledge that does not benefit, from a heart that does not fear (You), from a soul that is not satisfied, and the supplication that is not answered.

This is something that all of us, including Abu Makkah, should be continually aware of. The foremost consideration is given to the fear of Allah, striving to act on knowledge, and distancing from desires, rather than simply mentioning the number of years a person sits with scholars or gathers information, or seeking to belittle – without any justification – people who are well-known for their steadfastness upon the Salafi methodology and are known to scholars and upright senior students of knowledge – both in the east and the west (may Allah protect us and them). However, both Abu Makkah and Muhammad Abdur Razzaaq chose the path of error in the Fitna and arrogantly rejected the knowledge-based proofs against the Musaafiqah. Then Abu Makkah, who has shown little restraint in this situation, rushes to malign Shaikh Abu Khadeejah for no reason other than his desire to conceal the truth by disparaging anyone who dares speak the truth. However, everything he has said has demonstrated the repugnance of his orientation and his youthful impulsive bahaviour.

يُخاطِبُني السَفيهُ بِكُلِّ قُبحٍ
فَأَكرَهُ أَن أَكونَ لَهُ مُجيبا
يَزيدُ سَفاهَةً فَأَزيدُ حِلماً
كَعودٍ زادَهُ الإِحراقُ طيبا

“The fool addresses me with every repugnant (expression or attribute repugnant traits to me), but I hate to be a respondent, so he increase in foolishness and I increase in forbearance, just Oud increases in good smell when burnt”.

إذا لم يكن عون من الله للفتى

 فأكثر ما يجني عليه اجتهاده

“If there is no help from Allah for the young man, then the thing that mostly brings him trouble (i.e. causes loss, disadvantage, or hurt) is his own striving”.

Read the original refutations against Abu Makkah and the Musaafiqah- done and dusted
https://salafidawahmanchester.com/wp-content/uploads/2023/07/Makkah_1.pdf
https://salafidawahmanchester.com/wp-content/uploads/2023/07/Makkah2.pdf

https://abukhadeejah.com/muhammad-hadi-allegations-and-response-of-the-major-scholars/
http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

To be continued…InShaaAllah

 

Appendix a:

https://salafidawahmanchester.com/2020/06/13/certificates-of-graduation-accompanied-with-misguidance-ignorance-and-corrupt-intentions-all-praise-be-to-allaah-our-salafi-teachers-in-the-maraakiz-are-free-from-this-sickness/

Ref 1: Marhaban Yaa Taalibal Ilm. Pages 270-271. Slightly paraphrased

Ref 2: Awnul Baaree Bi-bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689. slightly paraphrased

Ref 3: Saydul Khaatir. page 138

Ref 4: Siyar A’laam An-Nubulaa 3/313

Ref 5: An Excerpt from بدائع التفسير الجامع لما فسَّره الإمام ابن القيم الجوزية 1/426-431. slightly paraphrased

Some Affairs to Contemplate Whenever We Are Enticed Towards Blameworthy Desires!

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Imam Ibnul Jawzi [may Allah have mercy upon him] said:

Know that (blameworthy, forbidden, or unrestrained) desires entices a person towards immediate pleasures without considering the evil repercussions; entice towards short-lived pleasures, despite the fact that they are a cause of pain and harm in this life and a barrier to pleasure in the afterlife. As for sensible people, they keep away from pleasures that will lead to pain, and desires whose result will be regret. This is enough as praise regarding what sound intellect necessitates and a rebuke against desires. Know that desires can overcome a person in the different fields of study, removes one from the confines of sound reasoning and enters him (or her) into behaviour that is tantamount to madness (or folly). It might enter affairs of knowledge and thus leads a person to oppose that which sound knowledge commands, and it might enter Zuhd and thus leads one to Riyaa.

A sensible person should know that those who are addicted to lowly desires reach a state in which they no longer enjoy themselves, but at the same time, they are unable to abandon those desires, because it becomes as if it is a necessity of life. And due to this, you’ll find that alcoholics and sex addicts do not even enjoy a tenth of those desires, but they put themselves in a perilous situation that compels them to keep on returning to the act. However, if based on clear-sightedness the beautification of those lowly desires ceases, a person realises that one was exposed to some ruin that is contrary to well-being, a situation of grief instead of happiness, whilst seeking after pleasure; so, one resembles an animal that was led to a trap, but neither reached the thing that was utilised to lure it into the trap nor able to escape.

A person should ponder upon the fact that a human being was not created to fulfil desires; rather the human being was facilitated (with sound knowledge based on the divine revelation and uncorrupted perception) to reflect on the consequences of one’s actions and perform righteous deeds for the Afterlife. An animal receives pleasure through eating, drinking and sex much more than a human being, whilst living a life devoid of reflection and concern. Therefore, it is drawn towards its desires due to being ignorant of the outcomes of its actions (i.e. it does not possess the knowledge given to humans through sound reasoning and reflection guided by the divine revelation).

A person should ponder upon the consequences of desires because many people are deprived of virtue and find themselves in a state of depravity due to it. Many types of (unhealthy) food lead to illness due to an unrestrained desire (for them), and many mistakes violate one’s honour, lead to an evil mention of a person as well as the guilt of sinning due to unrestrained desires, yet one still does not give thought to anything else except their desires! The best description regarding this is that of one person in a tannery because such an individual does not really notice its smell properly until after exiting and then realises where he (or she) was.

A sensible person should imagine the dishonour that accompanies desires and the harm that results from those pleasures, for indeed one will see that- in most cases- they occur as a result of those desires and pleasures. A person should think about how (the consequences of unrestrained desires and pleasures do affect) others, then ponder and get a hint of its (unpraiseworthy) outcomes, for indeed one will see the blameworthiness of that which is known regarding them if found guilty. A person should reflect upon those pleasures because (sound) intellect (or sound perception guided by the pure divine revelation) will make one realise that they are nothing more than desires and a state of blindness.

A person should contemplate on the honour a person receives due to being given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes desires except that their honour is strengthened; and there is none who is subjugated by desires except that they will find humiliation and subjugation in one’s soul. A person should contemplate the benefits of opposing one’s desires, such as the commendation attached to it in this worldly life, the safety of the soul and safeguarding of one’s honour, as well as reward in the afterlife. (1)

We ask Allah:
يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

Do Not Cease Being Repentant To Allah And Seek Forgiveness For Your Sins- By Shaikh Abu Khadeejah

[may Allah preserve him]
https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/

[Ref 1: An Excerpt from Dhammul Hawaa. pages 36-38. Slightly paraphrased]

 

The People of Bidah On The Day of Aa’shooraa (Rawaafid, Nawaasib, and other Ignoramuses)

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

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

Hishaam Bin Urwah [may Allah have mercy upon him] used to say, “Do not question the people about what they have innovated (in the religion) today because they have prepared answers for it; rather, question them about the Sunnah because they do not know it.” (1)

Ibn Aqeel [may Allah have mercy upon him] said, “If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed (of truth) and reject what they have not witnessed. So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is bidah”. (1.1)

Shaikh Al Islam Ibn Taymiyyah [may Allah have mercy upon him] was asked if there is any authentic hadeeth from the Prophet [peace and blessings of Allah be upon him] regarding what people do on the day of Aashooraa, such as applying kohl and Hena, shaking hands, taking a bath, preparing food such as barley and other grains, and manifesting happiness; if there are no authentic proofs, is this considered bidah or not? And do the deeds of the other group (i.e. the Raafidah Shiites) have a basis in the religion or not, such as mourning, showing grief, purposefully making oneself thirsty and scarring oneself, sobbing, reciting (poems), fainting as a result of that and slapping the face?

Response: All the praises and thanks be to Allah, Lord of the entire existence. There is no authentic hadeeth from the Prophet [peace and blessings of Allah be upon him] or his companions in this regard, and none of the Imams, including the four Imams (Abu Hanifah, Malik, Ahmad, and Shaafi’ee), have recommended it.  Neither the scholars who authored and collated the texts that are relied on for their authenticity nor the companions and their students reported anything authentic or weak regarding this from the Prophet, neither in the authentic books of hadith nor in the Sunan. The virtuous first three generations of Islam knew nothing about these reports; however, some of those who came after the first three virtuous generations of Islam have transmitted reports to this effect, such as “Whoever applies kohl on the day of Aashooraa will not be sore-eyed in that year.” “Whoever bathes on Aashooraa will not get sick that year.” They also transmitted reports that Adam’s repentance took place on the day of Aashooraa, the virtue of prayer on this day, and that it was the day Nuh’s ark landed on Mount Judi, the day Ya’qub was reunited with Yusuf, and the day Ibraaheem was saved from the fire, etc. They also transmitted fabricated reports and lies attributed to the Prophet saying, “Whoever gives to his family on the day of Aashooraa, Allah will give him throughout the year.” All of these reports are lies attributed to the Prophet. (2)

Then an ignorant and transgressive group arose, consisting of either disbelieving hypocrites or misguided individuals. They declared (so-called) allegiance to the Prophet’s household and observed Aashooraa as a day of mourning, misery, and wailing. They practice pre-Islamic ignorance-related deeds such as slapping the face, tearing their clothes, and calling to pre-Islamic ignorance-related slogans and disbelief. However, Allah and His Messenger instructed that when new disasters occur, (one) exercises patience, hopes for Allah’s reward, recalls one’s misdeeds, and repents, as Allah (The Most High) said:

وَبَشِّرِ الصَّابِرِينَ
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

But give glad tidings to As-Saabireen (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allah, we belong and truly, to Him, we shall return.” They are those on whom are the Salaam (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones. [Soori Al-Baqarah: Ayaat 55-57]

And it has been reported in the Saheehayn (Bukhaari and Muslim) from the Prophet that he said, “He is not from us, he who slaps his cheeks, tears his clothes and calls to the slogans of the pre-Islamic period of ignorance” (3)

They also recite mournful poems and relate reports that are full of lies. And the truth in them merely renews their (exaggerated and mistaken way of grieving), bigoted allegiance, incitement to hatred and conflict, initiating trials between the people of Islam as a result of that, and reviling those who were first to enter Islam. Even an eloquent person cannot explain the evil of these people (i.e. the Raafidah) and their harm to the people of Islam. [Visit http://www.shia.bs/index.cfm ]

However, they (i.e. Raafidah) are opposed by another group of people who are either Nawaasib (footnote a) or ignoramuses, thus they confront corruption with corruption, lying with lies, evil with evil, and bidah with bidah. On the day of Aashooraa, they write poems conveying joy and happiness, apply kohl, dye their garments a different colour, spend extra on their families, and cook the food they do not normally cook. These people regard the day of Aashooraa as an occasion comparable to the days of celebration and happiness [i.e. the two Eids]. The Raafidah, on the other hand, observe it as a day of mourning, grief, and suffering [i.e. inflicting injuries on oneself]. In this matter, both groups are mistaken and have exited the authentic Prophetic path. Allah’s Messenger, the rightly guided Khulafaa, or any of the Muslims’ Imams, such as Maalik, Ath-Thawree, Al-Layth Bin Sa’d, Abu Haneefah, Al-Awzaa’ee, Ash-Shaafi’ee, Ahmad Bin Hanbal, and Ishaaq Bin Raahawayh, never legislated these deeds. (4)

Footnote a: Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said: The Nawaasib are the ones who propagate hostility towards the Prophet’s family, slander and revile them, so they are the opposite of the Rawaafid (i.e. those who exaggerate the status of the Prophet’s family until they worship them). (5)

Ref 1: Quoted by Imaam Aloosee (may Allah have mercy upon him) in “Ghaayatul Amaanee Fee Ar-Radd Alaa An-Nabahaanee”. 1/367

Ref 1.1: Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor. Page 148

Ref 2: Majmoo al-Fataawaa 25/299-312

Ref 3: Al-Fataawaa Al-Kubraa page 1/200

Ref 4: Majmoo al-Fataawaa 25/299-312

Ref 5: Sharh Al-Aqeedah Al-Waasitiyyah 2/283

[3] Why do we need to be more cautious of the soul than an avowed enemy

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

“It is obligatory for the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” Then it should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominate you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

Imam al-Aajurree [may Allah have mercy upon him] said:

I’m going to give you a similitude with context that is not hidden from you. Know that the soul is like a fine foal from a horse, and the beholder is awestruck when he looks at it because of its good appearance and beauty. People with knowledge of its affairs say, “Benefit will not be obtained from it until it is properly trained and disciplined, then it will be of benefit- good enough to gallop and be of service, and thus its rider praises the outcomes of its training and discipline. But if it is not disciplined, its nice looks and beauty will be useless, and its rider will not laud its results when they are required.”

If the owner of this foal adopts the advice of individuals with knowledge about its situation, he will know that their speech is sound and will then give it to a horse trainer to train. And the trainer of horses is not considered worthy of the title unless he is proficient in the process of training as well as being patient. If he is knowledgeable about training horses and knows the best course of action, the owner will profit from it; however, if the trainer is not knowledgeable about training horses nor how to discipline a horse, he will ruin this foal, exhaust himself, and the rider will not be pleased with the results. If he is knowledgeable about horse training and how to discipline a horse but lacks the patience to endure the hardship that comes with the training, desires comfort in the situation, and is careless regarding the right course of action required of him, he will ruin and mistreat this foal, making it unfit for service and unfit to gallop, causing its appearance to be inconsistent with its true reality.

If the foal’s owner was also its trainer, he will become regretful when regret will be useless owing to his neglect. And when a service is needed, he glances at another horse whose service is sought and received and gallops when required. Then he seeks the service of his horse and requests that it gallop, but neither receives a response nor does the horse agree to gallop. All of this is due to his negligence when training the horse and his lack of patience after admitting it. So, he began to blame himself, saying, ” “Why was I negligent and why did I fall short? Indeed, my lack of patience has brought on everything I despise”. And Allaah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, in order to be successful and saved. [An Excerpt from Adabun Nufoos. Page 5. Slightly paraphrased]

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [Reported by Muslim. Number: 2581]

Footnote b: Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

[2] Why do we need to be more cautious of the soul than an avowed enemy

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

“It is obligatory for the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” Then it should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominate you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

If someone said, “Clarify the ugly traits of the soul for me”.

It is said to him: They are traits that may have already settled in the soul and it does not love to be separated from them- numerous traits, and if a person examines his soul he might find them as well. Indeed, it is a soul that follows (evil or excess) desires and is engaged in the (evil or excess) pleasures of the worldly life. It has prolonged hope for that which is short-lived and does not show little concern for a lifespan that will inevitably come to an end. It has a fervent desire to love this worldly life, and when it loves it (through sin or excess), the heart becomes hard and turns away from an abode whose bliss will never come to an end (i.e. Paradise).

It loves traits that it knows will harm it tomorrow, laughs and rejoices, enjoys itself with that which its Lord has forbidden, and grieves morning and evening for that which was not decreed for it of those things it hopes for from the worldly life. It is a soul facilitated with ease to seek after the (good) things of the worldly life, finds enjoyment in falling short in good deeds which its Lord calls to (or commands), desires to spend wealth in obedience to Allah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.

Allah promises it forgiveness and bounty, but it neither has certainty about it nor is pleased with it. It has firm hope in the promises of the people but is reluctant when the threat of its Lord reaches it. It pleases the people at the expense of Allah’s anger and hesitates to please its Lord. Allah calls it to have patience during calamities – a means of consolation and solace, but it does not accept.

It pretends in the presence of the people that it fulfils obligations, but fulfils little of that which Allah obligates on it. It abandons disobedience after being able to do so out of being shy of the people but has little shyness whilst Allah [The Most Great] watches it.

It gives little thanks for the innumerable blessings of Allah, utilises the blessings of Allah [The Most Generous] – day and night – as an aid to disobey Him. It finds it easy to sit with idle people but finds it difficult to sit with scholars. It obeys (or follows) a deceiver but disobeys the most sincere advisers. It hastens to evil desires but delays repentance today and tomorrow.

Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allah [The Mighty and Majestic]- in private and public, having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan. And Allah is the Bestower of this affair. (1)

Imam Al-Qahtaanee [may Allah have mercy upon him] said:

And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours…. (2)

We ask Allah:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Imaam Albaani declared it Hasan in Silsilah As-Saheehah Number 227]

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي –

"O Allah! Just as You made my external form beautiful, make my character beautiful as well". https://salafidawahmanchester.com/wp-content/uploads/2021/07/Admonitions-of-The-Scholars-Regarding-Good-Manners.pdf

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.

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

O Allaah! I ask You for well-being in this Dunyaa and the Aaakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me.

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finish before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [Reported by Muslim. Number: 2581]

Footnote b: Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

[Ref 1: An Excerpt from Adabun Nufoos, page 4. Slightly paraphrased]
[Ref 2: Refer to first lines of Al-Qahtaanee’s Nooniyyah]

 

[1] Why do we need to be more cautious of the soul than an avowed enemy

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Uncategorized, Worship - 'Ibaadah'.

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

Imaam Abu Bakr Muhammad Ibn Al-Husayn Al-Aajurree [may Allah have mercy upon him] said:

All praise and thanks be to Allah by way of Whose Grace all righteous deeds are accomplished. All praise and thanks be to Allah in all circumstances and may Allah’s peace and blessings be upon the Prophet Muhammad, his family, and all his companions, and we seek Allah’s Aid and Assistance. To proceed:

May Allah grant us and you all the path towards right conduct in speech and deeds, protect us from the evils of our souls and the evil consequences of our evil deeds, and truly He is All-Hearer, Ever Near (to all things by His knowledge). Know that Allah has mentioned the soul in various sections of His Book, with notification of many matters concerning it, and that all of this implies that one should be mindful of the soul. Our Generous Protector (Allah) informed us that the soul has a tendency to gravitate toward the (evil) it desires while knowing it is forbidden. Our Generous Protector made it known and taught us that whoever prohibits the soul from pursuing the (evil) it desires, the abode of such a person will be paradise. Allah stated:

فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلۡكُبۡرَىٰ
يَوۡمَ يَتَذَكَّرُ ٱلۡإِنسَـٰنُ مَا سَعَىٰ
وَبُرِّزَتِ ٱلۡجَحِيمُ لِمَن يَرَىٰ
فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
فَإِنَّ ٱلۡجَحِيمَ هِىَ ٱلۡمَأۡوَىٰ
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ
فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ

But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.), the Day when man shall remember what he strove for, and Hell-fire shall be made apparent in full view for (every) one who sees, then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah). And preferred the life of this world (by following his evil desires and lusts), verily, his abode will be Hell-fire; but as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts, then verily, Paradise will be his abode. [Surah An-Naazi’aat. Ayaat 34-41]

It is obligatory for the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” Then it should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominates you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

As a result, the sensible person – may Allah have mercy on him (or her)- imposes or obligates caution on the Nafs and strives against it in a more severe manner than striving against an enemy who wants to take their wealth and life – strives against the Nafs both in times of anger and happiness. This is how our prophet disciplined us in many ahadeeth, saying: “The Mujaahid is the one who strives against his Nafs in devotion to Allah – The Mighty and Majestic”.

If one asks, “By what means should I strive against my soul until I overcome it?” It is said to them, “Strive against it until it fulfils the duties imposed by Allah and stays away from what Allaah has forbidden.” If a person says, “Describe for me the traits that the soul tends to incline towards, which are not good, so that I can be cautious of them, hate them, and strive against them if I know that there is something of these traits in my soul”. Then it is said to them, “The (evil) of the soul is deserving of being hated for the sake of Allah, and whoever hates (the evil) of his soul for the sake of Allah, it is hoped that he will be saved from being hated by Allah, just as Imaam Fudayl Ibn Iyaadh said, ‘Whoever hates (the evils) of his soul for the Sake of Allah is saved from being hated by Allah'”. (1)

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finishes before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [Reported by Muslim. Number: 2581]

Footnote b: Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

[Ref 1: An Excerpt From Adabun Nufoos. Page 1-3. Slightly paraphrased]

 

Reflection On Tawheed When Thunder Is Heard

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Shirk, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

هُوَ ٱلَّذِى يُرِيڪُمُ ٱلۡبَرۡقَ خَوۡفً۬ا وَطَمَعً۬ا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ
وَيُسَبِّحُ ٱلرَّعۡدُ بِحَمۡدِهِۦ وَٱلۡمَلَـٰٓٮِٕكَةُ مِنۡ خِيفَتِهِۦ وَيُرۡسِلُ ٱلصَّوَٲعِقَ فَيُصِيبُ بِہَا مَن يَشَآءُ وَهُمۡ يُجَـٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلۡمِحَا

It is He who shows you the lightning, as a fear and as a hope. And it is He Who brings up (or originates) the clouds, heavy (with water). And Ar-Ra’d (thunder) glorifies and praises Him, and so do the angels because of His Awe, He sends the thunderbolts, and therewith He strikes whom He wills, yet they (disbelievers) dispute about Allah. And He is Mighty in strength and Severe in punishment. [Surah Ar-Ra’d. Ayaat 12-13]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said, “When Abdullah Ibn Az-Zubayr [may Allaah be pleased with him and his father] used to hear thunder, he would stop speaking and then say:

سُبْحانَ الَّذِي يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ، وَالمَلائِكَةُ مِنْ خِيْفَتِهِ

Glorified be One and free is He from all imperfection, Whom the thunder glorifies and praises Him, and so do the angels because of His Awe. [Declared authentic by Imaam Al-Albaanee in Al-Kalim At-Tayyib 157]

Imam As-Sadi [may Allaah have mercy upon him] stated:

“It is He who shows you the lightning, as fear and as a hope”- Meaning, fear of the thunderbolts, destruction, and various types of harm to the crops and what is similar to them. And hoping for its good and benefits. “And it is He Who brings up (or originates) the clouds”– Meaning, heavy rain that benefits the people and the land. “And Ar-Ra’d (thunder) glorifies and praises Him”- Meaning, the sound that is heard from the clouds which makes the people terrified is under the absolute control of its Lord and glorifies and praises Him. “And so do the angels because of His Awe”- Meaning, they glorify and praise their Lord with a fear that is founded upon knowledge of the greatness of the One whom they fear (i.e. Allaah), and the complete and perfect Sovereignty and Dominion that is His.

And when it is the fact that He alone is the One Who gives rain to the servants and the clouds which is a source of their provision and that He alone is the One in absolute control of everything, and all the mighty creations – which people fear and leaves them in a state of uneasiness – are under His control, and He is the One Mighty in Power, then He alone is the One who has the right to be worshipped without partner. This is why He said in the following verse:

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). [Surah Ar-Ra’d. Verse 14]

Allah [The Most High] alone has the right to be worshipped. One’s acts of worship have to be carried out sincerely for the sake of Allah [The Exalted] and likewise, Allah alone has the right to be invoked when one seeks the fulfillment of a specific need. Allah alone has the right to be loved [i.e. the love that necessitates that a person devotes all acts of worship to Allah alone].

Allah alone has the right to be worshipped with Al-Kawf [Fear (1)]; Ar-Rajaa [Hope and longing (2)]; Ar-Raghbah [Fervent Desire (3)]; Ar-Rahbah [Dread (4)] and Al-Inaabah [turning to Allah in repentance (5)]. That is because Allaah alone is the possessor of all the Names and Attributes of perfection – [and free is He from all imperfections, deficiencies, weaknesses, similarities, co-equals, faults, shortcomings etc] – which makes Him the only deity worthy of worship. Any other thing taken as a deity besides Him is false.

وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ

And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing]- Meaning: The idols and false deities that are associate as partners with Allah in worship cannot respond with a thing to those who invoke and worship them- neither can they respond to their requests in this life nor in the afterlife;

إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌

No more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not.

This is an excellent similitude regarding the invocation of the one who invokes other than Allah, for he is like one who stretches his hand at the edge of a deep well [to get some] water, even though it is impossible to reach it by doing so. This is the case regarding the one who invokes false deities besides Allah because he will not reach his goal. Allaah said in another Ayah:

إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٲبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ وَڪَذَٲلِكَ نَجۡزِى ٱلۡمُجۡرِمِينَ

Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimun (criminals, polytheists, sinners, etc.). [Surah Al-A’raaf. Verse 40]

وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

And the invocation of the disbelievers is nothing but an error (i.e. of no use)]: Meaning: They invoke false deities; therefore their invocation is tantamount to misguidance. As for Allaah, He is the True King of the entire creation and the only deity worthy of worship, therefore, to worship Him alone is the truth and it is what will definitely benefit a person in this life and the next. [Source: An Excerpt from Tayseer al-Kareem Ar-Rahman Fee Tafseer Kalaam al-Mannaan). slightly paraphrased]

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Footnotes:

Ref 1: Al-Kawf [Fear]: Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types: (i) Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope. (ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk. (iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk. The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110]. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

Ref 2: Ar- Rajaa [Hope and longing] is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

Ref 3: Ar-Raghbah [Fervent Desire] and Ref 4: Ar-Rahbah [Dread]: Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Allaah [The Most High] said: [إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ – They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah] [21:90]

In this noble Ayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment. Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction. [Source: English translation of the ‘Three fundamental principles’ by Abu Talhah (may Allaah have mercy upon him and his wife)]

Ref 4: Ar-Rahbah: [وَإِيَّـٰىَ فَٱرۡهَبُونِ – And have dread of Me]. And it is a type of Khawf (fear). Ar-Rahbah and Al-Khawf have one and the same meaning.

Ref 5: Al-Inaabah [turning to Allaah in repentance]: Allaah [The Most High] said: [وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ – So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him] [39:54]

Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah. What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types: (i) Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83] (ii) Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5] [Source: English translation of the ‘Three fundamental principles’ by Shaikh Abu Talhah (may Allaah have mercy upon him and his wife)]