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Why Suddenly The Tantrums and Butterflies In the Stomach?!

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

The reader: Hasan ibn al-Rabīʿ narrated to us; Ḥammād ibn Zayd narrated to us, from Ayyūb and Hishām, from Muḥammad; and Fuḍayl narrated to us from Hishām. He said: Makhlad ibn Ḥusayn narrated to us from Hishām, from Muḥammad ibn Sīrīn, who said:

“Indeed, this knowledge is religion, so examine the one from whom you acquire your religion.”

The Shaikh (Muhammad Ibn Salih Al-Uthaymin – may Allah have mercy upon him – said: It is true, knowledge is religion. For indeed, it is incumbent upon a person to carefully examine regarding it. He should examine from whom he acquires his religion: Is he (the person) trustworthy or untrustworthy, precise or unprecise. And other than that among that which varies the conditions of people. This Athar was (also) cited by Muhammad al-Bukhari in an abridged form in his Ṣaḥīḥ. [1]

The Shaikh, may Allah have mercy upon him, also said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy. [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know. [2]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said:

O Muslims! Fear Allah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you acquire your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of religious innovation are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear.

They say what they do not know with regards to what they disapprove and when proclaiming their lies; but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter.

Be careful of opposing Allah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them to entice the ones they entice and woo to their views, and the religion (i.e. Bidah) they follow. This is sufficient to be regarded as associates of theirs in what they do. [3]

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=104284
[2] An Excerpt from Sharh Hilya Talib Al-Ilm. p22
[3] Tarikh Dimashq 6/361

Neither Feign Ignorance Nor Resort to Fearmongering

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

The Messenger, peace and blessings of Allah be upon him, said:

I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]

The Messenger of Allah, peace and blessings of Allah be upon him, said:

Indeed, the one who lives long amongst you will see a lot of differences, and beware of newly invented matters (in the religion) because it is misguidance. So whoever amongst you reaches that, upon him is adherence to my Sunnah and the Sunnah of the rightly guided khulafaa, and bite onto it with the molar teeth. [(1)]

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

In this hadith is the command that when splitting and differing occurs, adhere to the Sunnah of the Messenger, peace and blessings of Allah be upon him, and the Sunnah of the khulafaa after him. The Sunnah is a path that should be adhered to and it includes that which the rightly guided khulafaa were upon in creed, actions and statements. This is the complete Sunnah”. [(2)]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from fitna, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least sophisticated. Allah chose them to accompany His Prophet and establish His religion, so recognise their status and follow in their footsteps and adhere – as much as you can – to their manners and conduct, for they were upon upright guidance”. [(3)]

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

There is not to be found in the statements of those who came after the pious predecessors (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about it. The one who does not take knowledge from their statements will miss all that goodness, alongside the many falsehoods he will fall into due to following those who came after them. [(4)]

No one in their right mind thinks that Ibn Mas’ud’s statement implies that just because the living are not safe from Fitna, we should only focus on scholars who have passed away. Instead, what sensible individuals are saying – in this era – is that true safety lies in following those who have passed away upon clarity and guidance. No sensible person would interpret Ibn Mas’ud’s statement as a reason to abandon the upright carriers of Shariah knowledge in any era after the death of others, for indeed, the scholars are the ones able to explain the teachings of the scholars who preceded them. We all know that trustworthy scholars in every generation will carry the Shariah knowledge in creed, worship, and interactions. However, what aches the hearts of some deceivers is that sensible and truthful people are not easily duped by their name-dropping or inflating the status of people, some of whom keep on straying from the correct path after the departure of many senior scholars in our era. In other words, sensible people say: “We’ll not judge people solely by the endorsements they present that attracts the gullible, but we’ll judge them by their actions based upon the Quran and Sunnah as understood by the Salaf. We’ll assess if those attributed to knowledge truly follow the correct methodology of the senior scholars who passed away upon clarity as well as those senior scholars who are alive at present”. This is what is being said, so, do not pretend to be unaware, as no sensible person listens to your fearmongering tactics.

Furthermore, we all know that there will always be righteous scholars and people of Sunnah, regardless of the situation, because this Ummah does not unite in misguidance, as stated in the authentic hadith, and the Ta’ifatul Mansurah and the Firqatun Najiyah will always be present. Additionally, Mujaddideen will always arise, as the Prophet, peace and blessings be upon him, stated:

“Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(5)]

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims). “At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife. “One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [(6)]

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained.

Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. [(7)]

[(1)] Reported by Ahmad 4/126. Abu Daawud 4607. Tirmidhee 2676. Ibn Maajah 43

[(2)] Jami-ul Uloom Wal-Hikam: page: 249

[(3)] Jami Bayaan Al-Ilm Wa Fadlihi 2/947

[(4)] Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf’ page 61

[(5)] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[(6)] An Excerpt from Awn Al-Mabud Sharh Sunan Abee Daawud. 11/259-260

[(7)] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

Before speaking haphazardly or saying that the matter is Al-Qeel Wal Qaal

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Imam Al-Bukhari, may Allah have mercy upon him, said: Chapter: Avoiding the use of tricks and everybody will get the reward according to his intention. Narrated Umar Ibn al-Khattab, may Allah be pleased with him, that the prophet, peace and blessings of Allah be upon him, said:

“The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allah and His Messenger, then his emigration will be for Allah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, said: There is no place for trickery in Ibadaat [acts of worship] nor in Mu’aamalaat [i.e. mutual dealings]. Therefore, it is obligatory to approach matters through their appropriate paths [i.e. carrying out deeds without tricks or ulterior motives]. [2]

From time to time—since 1995—we have witnessed an old, worn-out trick resurface. A trick employed by those who wish to evade responsibility for their own wrongdoings. In the past, such behaviour took the form of crude cut-and-paste audios or the selective quoting of a scholar’s words, presented as if they were an ironclad defence. These individuals would claim, “Here is the clarification, here is the statement that addresses my case.” Yet, in truth, such claims were often nothing but smoke and mirrors.

Back then, the damage was limited. Their means of spreading ambiguities and generalities were few. The tools were weak: Paltalk, sluggish forums, and a painfully slow internet. What once took days, weeks, or even months to circulate—today spreads in mere moments. For now we live in the age of Twitter, Instagram, Facebook, and more, where a single click can confused thousands. So what do we find today?

Firstly: A man hears a general statement from a possessor of Shariah knowledge – whether written or recorded, and the speaker may only be offering an observation, a broad judgment, without addressing the intricate details of the incident in question; then comes a translator, who translates the words—sometimes aware of the context, sometimes not. Then, here enters the opportunist- a person whose condition is as clear as the midday sun and knows full well that the statement does not apply to his specific case, rather, he is indeed required to recant, correct, and take responsibility. But instead, he or his supporters cling desperately to the ambiguities of the statement. Or worse, they hide behind the tweet of another, sowing confusion in the minds of the naïve and the unsuspecting.

As for the translator, his position is one of three: Either he is simply unaware of who is twisting the statement, or he lacks the full details of the matter, or he knows, but is unable to clarify due to matters beyond his control, or unwilling. As for the original owner of a statement, if he clarifies what he is referring to—its details, context, and those involved—then his words will not simply be accepted without reflection, regardless of his status or reputation. Rather, they will be considered carefully and thoughtfully. Of course, this should always be done with respect and dignified speech, especially when the one speaking is known to be a person of knowledge. If, however, someone were to transgress and continue upon that path, we would address the matter with an uncompromising tone.

Secondly, regarding the individual who has a big social media audience—who dives into matters, makes careless remarks, spreads insinuations, neglects thorough investigation, and then claims: “Akhi, everything is just Al-Qeel Wal Qaal,” thereby entertaining someone aware of his wrongdoing, while concealing himself behind a victim mentality, and continuing to say that issues are merely based on Al-Qeel Wal Qaal—we say to him:

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

“It is obligated on you to give detail and make a distinction, because unrestricted and general (statements)without clarification has indeed corrupted this existence (the world), and misguided the intellects and views in every era”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [2]

[1] An Excerpt from Al-Hulalul Ibriziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Sahih Al-Bukhari’ 4/353. Footnote 1

[2] An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: 1/216.

 

A Revealing Statement By a Vile, Rabid Mubtadi

Written by Abdullah Jallow on . Posted in Ali Hassan Al Halabi, Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Sin.

[ذهب زمن الخوف – The Era of Fear Is Gone]. [end of quote] Quoted By Shaikh Nizar Hisham, may Allah preserve him, in his Telegram Channel

This above statement “The era of fear is gone” was uttered by Abul Fitan Al-Maribi, may Allah guide him or break his back, after Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, passed away. We wonder why suddenly others have raised ugly heads to either utter strange statements or get involved in harmful actions after the death of many of the senior scholars. Indeed, it used to be said: [لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث وَلِكُلِّ ضَرٍّ هَالِك – For every people there is an inheritor, every land has a cultivator and every evil has one destroyed by it].

 

 

 

[4] An Urgent Need to Examine Our Behaviour

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Fatawa-Rulings, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

When it is the case that the followers of the Prophets are people of knowledge and justice, then the speech of the people of Islam and the Sunnah regarding the disbelievers and the people of bid’ah is to be based upon knowledge and justice, not conjecture and the soul’s desires.

Due to this, the Prophet, peace and blessings of Allah be upon him, said: “Judges are of three types; one will go to Paradise and two to Hell. A man who knows the truth and judges by it will enter Paradise. A man who knows the truth but judges contrary to it will enter the Fire. And a man who judges among the people based on ignorance will enter the Fire.” [Reported by Imam Abu Dawud and others]

When this is the case regarding the one who judges between people in matters related to wealth, blood (i.e. murder cases and physical crimes), and honour—that he will enter the Hellfire if he is not a just scholar—then what about the one who passes judgements without knowledge, as is the case with Ahlul Bid’ah, concerning religion, the fundamental principles of Iman, matters of knowledge related to Allah, His Names, Attributes, His Actions, and the lofty affairs of knowledge?! [1]

Amr bin Al-‘Aas, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, say: “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward. If he gives a verdict according to the best of his knowledge and his verdict is wrong, he will still receive a reward.” [2]

A Mujtahid is not deprived of reward. The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said that the one who speaks about the religion without knowledge and out of ignorance is guilty of lying and sinning. As for the one who intentionally speaks in opposition to the truth, he is threatened with entry into the Hellfire.

This is unlike the one who speaks based on permissible Ijtihad. Indeed, he strives, fears Allah as much as he is able, seeks knowledge to the best of his ability, speaks for the sake of Allah, recognises the stronger proof, and speaks in accordance with it. Such a person receives two rewards if he is correct, but if he is mistaken, he receives one reward. A Mujtahid can either be correct or mistaken. [3]

Abdur-Rahman bin Abi Layla, may Allah have mercy upon him, said: “I met one hundred and twenty Companions of the Messenger, peace and blessings of Allah be upon him, in this Masjid, and not a single one of them would be asked about a hadith except that he wished his brother would suffice him in answering it. Then the matter came to people who claim knowledge today. They issue verdicts in matters which, if presented to Umar ibn Al-Khattab, may Allah be pleased with him, he would have gathered the participants of Badr to consult them.” [4]

Yahyah ibn Sa’eed, may Allah have mercy upon him, said: “I heard Al-Qasim ibn Muhammad say: ‘For a person to live his entire life in ignorance is better for him than issuing fatawa without knowledge.'” [5]

Imam Muhammad ibn Salih al-Uthaymin, may Allah have mercy upon him, was asked about those who say, “I heard some of the scholars say such-and-such,” or, “A scholar issued a fatwa,” and then use this as the basis for their statement or action.

The Shaykh replied: Lying about the scholars in matters related to the Shariah is an extremely serious matter. Because of this, it is authentically reported that the Prophet, peace and blessings of Allah be upon him, said: “Whoever intentionally tells a lie against me, let him occupy his seat in the Hellfire.” [Al-Bukhari 107].

Therefore, lying about the scholars concerning matters of the Shariah is a grave danger because it amounts to lying against the Shariah itself.

Some people—may Allah guide them—when their souls incline towards something they desire, and they know that people will not accept it, choose a scholar trusted by the people and fabricate a statement, falsely attributing it to him, regardless of whether what they themselves advocate is true or false. [6]

Al-‘Allamah Siddiq Hasan Khan, may Allah have mercy upon him, said:

It is forbidden for a Mufti to assist the one seeking a verdict by directing him towards his objective or giving him a fatwa merely based upon outward appearances when the issue involves trickery intended to abandon an obligation, legalise something prohibited, or facilitate plotting or deception.

Rather, it is obligatory for him to possess insight into people’s schemes, deception, and circumstances. It is not permissible for him to have a good opinion of them in such matters. Instead, he must be cautious, perceptive, and understand people’s situations and affairs, supported by sound understanding of the Islamic Shariah.

If he is not like this, he will go astray and lead others astray. How many matters possess an outward appearance of beauty while their hidden reality is ugly injustice? The deceived person merely looks at the outward appearance and judges it permissible, whereas the one endowed with insight examines its intent and hidden reality.

The first is deceived by manipulated religious issues just as someone ignorant of coin authentication is deceived by counterfeit coins, whereas the second exposes their counterfeit nature just as an expert coin examiner does.

How many falsehoods are presented through eloquent speech, embellished wording, and attractive presentation until they resemble the truth? Likewise, how many truths are presented in a deficient, faulty, or offensive manner until they appear false?

Anyone possessing even a small amount of discernment and experience will recognise this. Rather, this is the condition of most people, and because it is so widespread and well known, examples are unnecessary. Indeed, whoever reflects upon all false beliefs and innovations will find that their proponents presented them in attractive forms and clothed them with expressions readily accepted by those unaware of their true reality. The purpose of this discussion is that it is not permissible for the Mufti to issue fatawa through prohibited stratagems or tricks, nor to assist or direct people towards them, thereby opposing Allah’s command.

Allah, the Most High, said: “And they plotted, but Allah too planned (to foil their plan), and Allah is the Best of planners.”  [Aal ‘Imran 54]

Allah, the Most High, also said: “So they plotted a plot, and We planned a plan while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation altogether.”  [An-Naml 50–51]

Allah, the Most High, also said: “They were plotting, and Allah too was planning, and Allah is the Best of planners.”  [Al-Anfal 30]

Allah said: “But the evil plot encompasses only him who makes it.” [Fatir 43]

Allah also stated regarding those who practised forbidden trickery: “And indeed you knew those amongst you who transgressed concerning the Sabbath. We said to them: ‘Be you monkeys, despised and rejected.’ So We made this punishment an example to their own generation and to those who came after them, and a lesson for the pious.”
 [Al-Baqarah 65–66]

The Messenger, peace and blessings of Allah be upon him, said: “Evil plotting and deception are in the Fire.” [Sahih al-Jami’ 6408]

It is also reported in the Sahihayn that he, peace and blessings of Allah be upon him, said: “May Allah curse the Jews (i.e. those who deviated after the departure of their prophets) Fat was forbidden to them, so they melted it down, sold it, and consumed its price.” [Muslim 1582].

Ayyub al-Sakhtiyani said: “They try to deceive Allah as though they were deceiving children.”  Some of the righteous Salaf also said: “Whoever possesses these three traits, they will eventually destroy him: evil plotting, transgression, and breaking pledges.”

Allah said: “But the evil plot encompasses only him who makes it.”  [Fatir 43] “Your rebellion is only against your own selves.”  [Yunus 23] “Whoever breaks his pledge only breaks it to his own harm.”  [Al-Fath 10]

Imam Ahmad ibn Hanbal, may Allah have mercy upon him, said: “These unlawful stratagems that these people devised—they examined the Sunnah and sought ways to undermine it. They approached what had been forbidden to them, then devised tricks until they made it lawful.”

He then said: “How filthy they are,” meaning the perpetrators of these unlawful stratagems, who employ tricks to nullify the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him. [7]

He also said: It is not permissible for a Mufti to adopt whichever opinion he wishes without first examining which opinion is stronger and more correct. Nor is it permissible merely to adopt an opinion because it belongs to a particular Imam or another group, acting instead upon personal desires because that opinion suits his wishes or interests. This is forbidden by the consensus of the scholars. 

This resembles what Al-Qadhi Abu al-Walid al-Baji mentioned regarding certain individuals in his time who set themselves up to issue fatawa. One of them would say: “What my friend deserves from me is that if he encounters a legal dispute or requires a fatwa, I provide him with the opinion that suits him.” Al-Baji then said: “A trustworthy person informed me of a case in which a group of Muftis issued a verdict that harmed a man while he was absent. When he returned and asked them directly, they replied, ‘We did not realise it was you,’ and then gave him the alternative opinion that benefited him.” He concluded: “There is no disagreement among the scholars whose opinions are relied upon regarding the prohibition of such conduct.”

In summary, it is not permissible to act or issue fatawa in the religion ordained by Allah based upon personal desires, selective choice, or one’s own interests. A person should not seek out the opinion that suits either his own aims or those of those he loves, then act upon it, issue fatawa with it, and judge by it, while issuing the opposite ruling and fatwa against his opponent. This is among the most immoral forms of immorality and among the gravest of the major sins. And Allah is the One whose help is sought. [8]

[1] Al-Jawaabus Saheeh 1/107-108

[2] al-Bukhari Number 7352

[3] Arba’una Haditha Fee Usul Al-Fiqh. pages 32-33

[4] Sharhus Sunnah of Imaam Al-Baghawee: 1/305

[5] Kitaabul Ilm of Abu Khaythama with the checking of Shaikh Al Albaani: Narration number 90. page 23

[6] An Excerpt from “Sharh Hilyah Talib Al-Ilm”. page 224. 1st Edition Rabi Al-Awwal 1434

[7] An Excerpt from Dhakhr al-Muḥtī min Ādāb al-Muftī pages 121-124. 1st Edition 1441 (2020). Publisher: Maktabah at-Tawbah.

[8] Dhakhr al-Muḥtī min Ādāb al-Muftī pages 98-99. 1st Edition 1441 (2020). Publisher: Maktabah at-Tawbah

[28] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin.

Aa’ishah, may Allah be pleased with her, narrated:

There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented. [Sahih Tirmidhi 1973]

Abu Hurairah, may Allah be pleased with him, reported: Allāh’s Messenger, peace and blessings of Allah be upon him, said: “The Hour will not be established until fitan becomes widespread, lies become rife, market places become close together, time passes more quickly, and harj becomes widespread.” It was asked, “What is harj?” He replied, “Killing.” (1) [a]

al-Allamah Hamud Al-Tuwayjiri, may Allah have mercy upon him, said:

Indeed, the truth of these ahadith (i.e. regarding the minor signs of the hour) has been manifestly evident as is not hidden from anyone who possesses a modicum of knowledge and understanding. Lies have become rife among the people and easly (uttered) upon their tongues. False reports and stories have become rife and the frivolous books have been beautified with it. (2)

[a] May Allah bless one of my young Mancunian Salafi brothers who reminded me of this hadith today.

[1] Sahih Al-Mawarid 1577 by Imam Al-Albani, rahimahullah
[2] Iḥṭāf al-Jamāʿah bimā Jā’a fī al-Fitan wa al-Malāḥim wa Ashrāṭ al-Sāʿah 2/205

[2] An Urgent Need to Examine Our Behaviour

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

Aa’isha, may Allah be pleased with her,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said, “What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allah be pleased with him and his father,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

Be Warned – Unjustified Pursuit of Concessions and The Odd Matters In The Name of Khilaf

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [1]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]

Imam ash-Shaatibee, may Allah have mercy upon him, stated regarding the attitude of unjustified pursuit of concessions, “This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]

He, may Allah have mercy upon him, said, “If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]

He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]

He, may Allah have mercy upon him, also said: “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]

“f desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]

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

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]

He, may Allah have mercy upon him, also said:

The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]

Al-Allamah Salih Al-Fawzaan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]

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

The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it  unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh says:

وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, ay Allah have mercy upon him] said, “And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “there is no Inkaar (sternly manifesting one’s disapproval) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. [15]

Imam Muhammad Ibn Abdul Wahhaab [may Allah have mercy upon him] said: If the utterer of the statement “there should be no Inkaar (i.e. sternly manifesting one’s disapproval) in issues of Khilaaf (i.e. differing)” intends the issues of khilaaf, this statement is false according to the consensus of the scholars. The Messenger’s companions and those who succeeded them did not cease showing disapproval of error regardless of who he (i.e. the person who made the mistake) was, even if he was the most knowledgeable and pious amongst the people. When it is the fact that Allah sent Muhammad [peace and blessings of Allah be upon him] with guidance and the true religion, commanded us to follow him and abandon that which opposes him, then part of the perfection of this affair is that whoever – amongst those scholars who err- opposes his path (i.e. in any affair), then such scholar is notified of his error and the error is rejected. However, if the utterer of the statement that “there is no Inkaar in issues of khilaaf” intends the issues of Ijtihaad about which there is no one view (opinion or stance) that stands out to be the one with more weight (or there is room to allow different views within the proofs), then his statement is correct. [16]

Some people are under the illusion that what is intended by this statement “there is a no Inkaar in issues of khilaaf” is that it is not permissible to show stern disapproval regarding any affair in which difference of opinion is held; so based on this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding that would necessitate a cessation of enjoining good and forbidding evil. What is correct regarding this statement “there is no Inkaar in issues of Khilaaf” is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). The basis upon which this is founded is that the issues of khilaaf are of two types: The type is those issues about which there is proof necessitating that it be taken as the final (decision); so here the proof must be taken and the other statement (opinion) in opposition is discarded. And whoever follows the statement (opinion) that is established to be in opposition to the proofs, then he is shown disapproval (i.e. clearly stated to him that what he holds is wrong without going into excess). The second type is those issues about which the proof has not been manifested to be taken as the final (decision). It is an affair in which the evidence is either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of khilaaf”, which some people have understood in an unrestrictive manner. [17]

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

“There is no excuse in the presence of Allah on the day of judgment for the one that the (authentic) Prophetic reports and narrations reached in a subject matter of the religion that are not opposed by any other texts – (i.e. texts that deal with the it based the Aam, Khaas, Mutlaq and Muqayyid, or dealt with based on the Muhkam and Mutashaabih etc), or its ruling – if he turns away from them”. [18]

We ask Allah:

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

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [19]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [20]

[1] Siyar A’laam An-Nubula 6/324

[2] At-Tamheed 1/64 by Ibn Abdil Barr

[3] Al-Muwaafaqaat. 5/84

[4]Al-Muwaafaqaat. 3/123

[5] Al-Muwaafaqaat. 5/84

[6] Al-Muwaafaqaat. 3/123

[7] Al-Muwaafaqaat 5/221

[8] Paraphrased:

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه

الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[9]  Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[10] Paraphrased:

والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50

[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751

[12] An Excerpt from Al-Fawaa’id. Page 99

[13] Paraphrased:

فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal

[14] Raf’ul Ish-tibaah. page 152

[15] An Excerpt from “As-Sayl Al-Jarraar”. 4/588

[16] An Excerpt from “Ad-Durar As-Saniyyah” 4/8

[17] An Excerpt from “Ibaaraat Moohimah”. page 25

[18] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301

[19] Sharh Saheeh Muslim 5/50

[20] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

[1] An Urgent Need to Examine Our Behaviour

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

Allah, The Exalted, said:

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ

O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the Libas at Taqwa (raiment of piety), that is better. Such are among the Ayat (proofs, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e. leave falsehood and follow truth ). [Al-A’raf. 26]

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

Allah informed us that the Libas at-Taqwah (the raiment of piety) is far superior to wealth, leadership, and outward beautification. Allah created His slaves and beautified their outward appearance in the best form, and He beautified their hearts and souls by guiding them to the right path. So, Allah granted mankind two types of beautifications: beautification of the body by way of clothing and beautification of the heart by way of piety- outward beautification and inner beautification, outward perfection and inner perfection”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, supplicated:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

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

The first image is called Al-Khalq and the second is called Al-Khuluq with the vowel Dammah on the letter khaa and laam. The human being is made up of these two images. There are people whose visible image and manners are beautiful, such as Allah’s Messenger, peace and blessings of Allah be upon him, and those Muslims whom Allah has blessed with it. There are those whose visible image is evil and their manners are evil, and this one is the most repugnant of people. There are people whose visible image is unsightly and the people do not consider him to be anything (i.e. give him no importance), but his unseen image is good. This person is also good and his unsightly appearance does not harm him if what is concealed in him is good. There are people the opposite and that is one whose visible image is good looking and his unseen image is ugly. This person resembles a hypocrite, and Allah’s refuge is sought. This person is repugnant. The Prophet, peace and blessings of Allah be upon him, supplicated for the two things: the beautiful visible image and beautiful unseen image, so he said:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

He was the most perfect person in his visible image and manners. Therefore, in this regard one has to follow the example of the Messenger, and that a Muslim supplicates to Allah with this supplication. He does not consider himself perfect and says, “I don’t have shortcomings”, but rather he turns to Allah by asking for the beautification of his visible image and unseen image. And Allah knows best”. [2]

Imam Adh-Dhahabee, may Allah have mercy upon him, stated in the biography of Abdul Azeez Bin Yahyaa Al-Kinaanee Al-Faqee, may Allah have mercy upon him, that he had an unsightly appearance. Abee Aynaa said, “Abdul Azeez came to Al-Mamoon (i.e. the Khaleefah) and his appearance was very unsightly, so Abu Ishaaq Al-Mutasim laughed”. He (Abdul Azeez) said, “O leader of the believers! Why is this person laughing? Indeed Allah did not choose Yusuf, peace be upon him, due to his handsomeness; rather He chose him for His religion and clarification (of the truth)”. Al-Mamoon laughed and was amazed by him. [3]

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

The Qur’an contains numerous verses and the Sunnah includes several narrations that emphasise these positive outcomes, and that fear of Allah and righteous deeds lead to happiness in both this life and the hereafter. Allah, The Mighty and Majestic, said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [Al-A’raf. 96]

The noble verse highlights the connection between worship and the positive outcomes in a Muslim’s life. Those who fear Allah and have faith in Him will be rewarded and provided for by Allah in this world. Blessings from the heavens and the earth, such as rain, vegetation, and treasures, will be bestowed upon them. Allah (The Mighty and Majestic) states about the people of the Scripture:

وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ

And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them, and from underneath their feet. [Al-Ma’idah 66]

The content of these two verses regarding the inhabitants of the towns and the followers of the scripture pertains to the worldly reward for those who have faith in Allah and are mindful of Him. As for the reward in the Hereafter for the believers and the God-fearing,

Allah said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ

And if only the people of the Scripture had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). [Al-Ma’idah 65]

Allah, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth).

This verse signifies an act of devotion, and Allah subsequently highlights its positive outcomes:

يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا

He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement.

Indeed, being guided towards righteous and correct actions and having one’s sins forgiven in the afterlife are positive results of worship. This noble verse highlights the positive outcomes of acts of worship in both this worldly life and the afterlife. In this life, Allah will guide individuals towards righteousness and goodness, enabling them to make sound decisions and follow the path of Allah with clarity. In the afterlife, Allah will grant forgiveness for sins and erase all evil deeds. Allah, The Mighty and Majestic, also said:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا
وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.

This noble verse affirms that fear of Allah and worshipping Him alone, along with adhering to His commandments and abstaining from what He has prohibited, will rescue an individual from challenging and arduous circumstances. Furthermore, Allah bestows sustenance upon those who obey and revere Him from unexpected sources beyond their imagination. Allah said:

وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا

And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.

Indeed, as a result of fearing Allah, one can experience the ease of their affairs. Allah will simplify their journey toward righteousness and unveil paths that bring joy and contentment in both this world and the hereafter. Allah said:

وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا

And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward”. This pertains to the rewards in the afterlife that are attained through one’s fear of Allah.

Allah, The Mighty and Majestic, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ

O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty.

The verse shows that those who fear Allah and obey Him and His Messenger will be given the ability to differentiate between right and wrong. They will follow Allah’s path with clarity and guidance in this life. In the next life, Allah will erase their sins and forgive them. Also, in the latter portion of the verse addressing the proper conduct when it comes to loans and debts, Allah (The Most High) says:

وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ

So be afraid of Allah, and Allah teaches you. [4]

Allah, The Most High, said:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime.

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا

And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.

He emphasises what he says:

وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ

And he calls Allah to witness as to that which is in his heart..

Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this is the case regarding the believers- those who are not hypocrites. And due to this Allah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents] [5]

Meaning, extremely quarrelsome based on falsehood. [6] When you disagree with him, you’ll find him to be the most quarrelsome, bigoted, and difficult person to deal with, as well as the ugly characteristics that result from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people. [7]

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief..

Ibn Abbas said, “When he becomes angry”, Al-Hasan said, “When he turns away from the statement he made” [8] or when he gains the upper hand and possesses authority [9]

When this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetation, fruits, and livestock decrease and become little due to evil deeds. [10]

وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

And Allah likes not mischief.

Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This Ayah contains proof regarding the fact that the statements uttered by individuals are not proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty: [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ -he is led by arrogance to (more) crime]. So, he combines disobedience to Allah and arrogance towards the sincere advisers. [11]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said:

This is the state of many a person when it is said to him, “Fear Allah”, he is led by arrogance and then says, “Am I a disobedient person; am I a criminal?! You fear Allah”. But there is one who when it is said to him, “Fear Allah”, he is shaken and what he holds in his hand drops out of fear of Allah [The Mighty and Majestic]. This person is from the people of piety and those who are truly acquainted with the reality of affairs; but as for the second person, he is one led by arrogance, and Allah’s Refuge is sought. He is led by arrogance to sin and then would say, “I have not done anything!” “What have I done to the extent that you tell me to fear Allah?!” We say to this person, “You are not more fearful of Allah than the Messenger of Allah, peace and blessings of Allah be upon him. Indeed, Allah said to him in the beginning of [Al-Ahzab]:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ

O Prophet! Fear Allah…

And in the final section of the Surah, Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. This includes everyone, even the Prophet, peace and blessings of Allah be upon him. [12]

Abu Al-Darda, may Allah be pleased with him, stated:

“The essence of piety is that a servant of Allah fears Allah to the extent that they avoid even the weight of a mustard seed of sin, even leaving some things they perceive as permissible out of fear that they may be forbidden, so that it serves as a barrier between them and what is unlawful.” [13]

Abdullah Ibn Mas’ud [may Allah be pleased with him] said:

“Indeed, the people deliver their speeches effectively and suitably, however, the one whose words align with their actions is the one who has truly attained their share of goodness, while the one whose speech contradicts their actions has only rebuked himself”. [14]

Hudhayfah, may Allah be pleased with him, narrated: Allah’s Messenger, peace and blessings of Allah be upon him, told us two narrations, one of which I have seen (happening) and I am waiting for the other. He told us that indeed Amanah was preserved in the roots of the hearts of men (in the beginning) and then they learnt it from the Qur’an, and then they learnt it from the (Prophet’s) Sunnah. He also told us about its disappearance, saying:

“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything. So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such-and-such a tribe there is such-and-such person who is trustworthy (or honest), and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart.”

The narrator added:

There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with so-and-so and so-and-so. [Al-Bukhari 6497 and Muslim 143]

“Indeed Amanah was preserved in the roots of the hearts of men (in the beginning)”.

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

Amanah is everything given to a person as a duty to preserve (or safeguard) and entrusted with it. In this regard, religious duty is called an Amanah in Allah’s statement:

إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ

Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains… [al-Ahzab 72] [15]

He (the Messenger) also told us about its disappearance, saying:

“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything”.

Al-Hafidh Ibn Hajr, may Allah have mercy upon him, said:

The essence of the khabar (i.e. this narration, report) is that it warns about the removal of Amanah, and that a person who is described as trustworthy will be striped of it until he becomes treacherous after once being trustworthy. This happens – as it is witnessed – to the one who intyermingles with treacherous people, for indeed, he becomes treacherous because a companion follows the example of his companion. [16]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy. [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [17]

We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]

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. [Sahih Muslim 2720]

[1] An Excerpt From ‘Badaa’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim. 1/383-384

[2] An Excerpt from “Tasheelul Ilmaam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam”. 6/318-319

[3] Tarikh Al-Islam 17/231

[4] An Excerpt from  أثر العبادات في حياة المسلم page. 15

[5] Tafseer As-Sadi

[6] Roohul Ma’aanee by Imaam Al-Aloosee

[7] Tafseer As-Sadi

[8] Zaadul Maseer

[9] Roohul Maaanee

[10] Tafseer As-Sadi

[11] Tafseer As-Sadi

[12] An Excerpt from at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 264

[13] Hilyah Al-Awliyaa 1/212

[14] Al-Fawaa-id by Imaam Ibnul Qayyim page 218

[15] Al-Muf’him Limaa Min Tal’khees Kitab Muslim 1/by356 by Imam Al-Qurtubi – rahimahullah. Publisher Dar Ibn Kathir 8th Edition 1444H [2023]

[16] Fath al-Bari 13/39

[17] An Excerpt from Sharh Hilya Talib Al-Ilm. p22

[1] Some Perils Associated with the Heart’s Attachment to Images

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Featured, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]

Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]

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

Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]

[1] Majmu Al-Fataawaa 10/135

[2] Al-Ubudiyyah 114-115

[3] at-Tib An-Nabawi. page180