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Reflection

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

Allah, The Most High, said:

وَإِذۡ أَخَذۡنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَـٰقَهُمۡ وَمِنكَ وَمِن نُّوحٍ۬ وَإِبۡرَٲهِيمَ وَمُوسَىٰ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۖ وَأَخَذۡنَا مِنۡهُم مِّيثَـٰقًا غَلِيظً۬ا
لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ وَأَعَدَّ لِلۡكَـٰفِرِينَ عَذَابًا أَلِيمً۬ا

And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ), and from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and ‘Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. That He may ask the truthful about their truth. [Al-Ahzaab. 7-8]

لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ

That He may ask the truthful about their truth.

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

When it is the case that the truthful ones will be brought to account regarding their truthfulness, then what would one think about the liars? [1]

Aisha, may Allah be pleased with her said:

“There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [2]

Allāh’s Messenger, peace and blessings of Allah be upon him, said:

“You must be truthful. Verily, truthfulness leads to righteousness and righteousness leads to Paradise. A man continues to be truthful and seeks to be truthful until he is recorded in the sight of Allah as a truthful one. And beware of lying. Verily, lying leads to wickedness and wickedness leads to the Hellfire. A man continues to tell lies and seeks to tell lies until he is recorded in the sight of Allah as a liar”. [3]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person and it will be announced that this is the treachery of this person, the son of this person”. [4]

Abu Hurayrah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever does not abandon false speech and acting on it, and behaving ignorantly, Allah has no need for him abandoning his food and drink”. [5]

Samura bin Jundub, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“I saw (in a dream), two men came to me.” Then the Prophet narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”[6]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Woe to him who says things (while lying) to make people laugh thereby. Woe to him! Woe to him!” [7]

Al-Munaawee, may Allah have mercy upon him, said:

He (the Prophet) repeated it to announce the intensity of his (this person’s) ruin because lying by itself is the head of every blameworthy matter and the gatherer of every disgrace. Thus, when the initiation of laughing is added to it, which kills the heart, causing heedlessness and carelessness, it becomes the most repugnant of repugnant things. Thus, the wise people said: “Initiating things that make people laugh out of frivolity is the height of repugnance”. [8]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “It is enough of a lie for a man to narrate everything he hears”. [9]

Imam Abu Hatim (Imam Ibn Hibban) – may Allah have mercy upon him him – said:

This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [10]

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

“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked’”. [11]

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

“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him”. [12]

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

Verily, the worst act of usury is to attack the honour of a Muslim without a just cause. [13]

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth.

“Without a just cause“. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. [14]

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him:

From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.

Al-Qaadhee, may Allah have mercy upon him, said:

‘Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption. [15]

Abdullah Bin Abbas, may Allah be pleased with him and his father, said:

Abu Sufyan bin Harb informed me [i.e. about an incident that took place when he was not a Muslim] that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon, and Jordan), at the time when Allah’s Apostle had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).” Heraclius said, ‘Bring him [i.e. Abu Sufyan] close to me and make his companions stand behind him.” Abu Sufyan added, that Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I Not Been Afraid of my companions labelling me a liar, I would not have spoken the truth about him [i.e. The Prophet]. [Sahih Al-Bukhari. Hadith umber 7]

Regarding Abu Sufyan’s statement: “By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about him (i.e. The Prophet)”;

Al-Hafidh Ibn Hajr, may Allah have mercy upon him, stated in Fat-hul Baari that this shows that they (i.e. the pagan Arabs) used to abhor lying either due to what they followed from the previously revealed laws [i.e. the Shariah of Prophets Ibrahim and Isma’eel – peace be upon them] or it was something abhorred in their customs. [16]

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

“Hadith is written (acquired) from everyone except four: one who often makes mistakes and does not retract, a liar, a person of vain desires who calls others to his Bidah, and a man who does not preserve (memorise what he hears) and then narrates from memory”. [17]

Yunus Ibn Ubayd, may Allah have mercy upon him, said:

“Indeed, you see a man fasting a lot, abstaining from the forbidden matters and praying the night prayer, then he testifies to falsehood in the morning.” [18]

Imam Malik, may Allah have mercy upon him, said:

“Know that a man who relates everything he hears is not safe, and he can never be an Imam, if he narrates everything he hears”. [19]

Sulayman ibn Sa’d, may Allah have mercy upon him, said:

“If a man were to accompany me and say: “Set one trait as a condtion to be my companion and do not exceed i”, I would say, “Do not lie to me.” [20]

Ahnaf Bin Qays, may Allah have mercy upon him, said:

Two things can never coexist: lying and possessing a sense of honour”. [21]

Al-Maawardee, may Allah have mercy upon him, said:

Lying is the source of all evil and the foundation of every reproach due to its ramifications, and evil outcomes, since indeed, it leads to tale-carrying, enmity, and enmity leads to animosity, and there is neither safety nor peace of mind. Due to this, it is said: “The one who is rarely truth will have few friends”. [22]

Muttarrif ibn Abdillah, may Allah have mercy upon him, said:

“It would not please me if I utter a lie, even if I were to receive the entire world and what it contains.”  [23]

Mamar reported from Asim from Abu Al-Aliyah, may Allah have mercy upon them, who said:

“You (people) perform more (optional) prayers and fasting than those before you, however lying indeed flows upon your tongues”. [24]

Yazeed ibn Maysarah, may Allah have mercy on him, said:

“Lying feeds every evil, just as water feeds the roots of trees”. [25]

Abdur-Raḥmān ibn Yazīd ibn Jābir said:

Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?) Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak’”. [26]

The reality of lying is to give news of something in opposition to the true state of affairs. This transmission of news is not limited to speech, rather it can be through action, such as making an indication with one’s hand or nodding one’s head and it can be through silence. It is said that the liar is  a thief, because the thief deceives you with regards to your wealth and the liar deceives you with regards to your intellect. [27]

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

Indeed, Allah, the Exalted and Most High, favoured the tongue over all other limbs, raised its status and demonstrated its virtue given that- among all the limbs- He (gave it the prestige) to utter (articulate) His Oneness. Therefore, a sensible person should not engage a tool, which Allah created to utter (proclaim) His Oneness, in lies. Instead, it is obligated to him to constantly nurture it by adhering to truthfulness and to what benefits him in both abodes (this life and the next). This is because the tongue necessitates what it is accustomed to; if truthfulness, it will (utter) truthfulness, and if lying, it will (utter) lies. [28]

Imam An-Nawawi, may Allah have mercy upon him, said:

The texts of the Qur’an and Sunnah are abundant regarding the general prohibition of lying. It is one of the repugnant sins and immoral flaws. The consensus of the Ummah (the Scholars) is firmly established regarding its prohibition alongside the abundant texts (on the subject matter). [29]

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

Beware of kadhib, as it corrupts one’s ability to teach people and illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] [30]

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

When a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it, thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings.

Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion.

The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.  [31]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

لا يجوز الكذب لا على كفار ولا على أهل بدع، ولا على أحد، لا يجوز، تفتري على أحد تقول فلان فيه وفيه والجماعة الفلانية فيها وفيها، نعوذ بالله، لا يجوز، نحن نبين ما عندهم من الضلال ننقله من كتبهم أو من الوسائل الأخرى بالحرف، ثم نناقشها علميا، هذا الذي نفعله، ونسأل الله أن كل السلفيين يفعل هذا، ولا نرى أبدا، ونعوذ بالله، لا نرى لمسلم أن يفتري على مسلم أو كافر أبدا

It is neither permissible to lie, neither about disbelievers nor about the people of Bidah, nor anyone.

It is not permissible to fabricate (things) about anyone, saying “so-and-so has this and that,” or “such-and-such group has this and that.” We seek refuge in Allah, it is not permissible.

We clarify (or elucidate) that which is with them of misguidance, quoting it from their books or other sources word for word, then we discuss it based on knowledge. This is what we do, and we ask Allah that all the Salafis do this.

We seek refuge in Allah; we never see (as permissible for a) Muslim to fabricate lies about (another) Muslim or a disbeliever, never. [32]

Al-Allamah Rabee bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Through him [Muhammad – peace and blessings of Allah be upon him], Allah removed us from the darkness of Shirk, indecency, Bidah, evil deeds and bad manners – lying, deceit, quackery, trickery, etc. And He (purified us) with pure (Islamic) monotheism and strong, sincere Iman. He nurtured us upon truthfulness, took the oath of allegiance from us that we speak the truth wherever we may be, and warned us against lies and evil deeds.

And from the recompense for a liar is that which has been reported from the noble Prophet, peace and blessings of Allah be upon him- the person of high moral character – who said: “I saw (in a dream) – two men came to me.” Then the Prophet said, “They said, ‘The person whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies, and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection.’” [Al-Bukhari 6096]

How numerous are those who tell lies today against the carriers of Salafiyyah and its callers! They hinder men from the path of Allah through these lies to aid falsehood, spurious (beliefs, stances, ideas, views, etc.), bidah, (things) that are destructive to the sound creed, methodology and virtuous manners. [33]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

عقد ابن عدي-رحمه الله- في كتابه “الكامل” حوالي تسعة وعشرين باباً للكذَّابين وبابًا واحداً لأهل البدع

Ibn Adi – may Allah have mercy upon him – allocated nearly twenty-nine chapters to liars and one chapter to Ahlul Bidah in his book “Al-Kamil”. [34]

Allah, The Most High, said:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah have mercy upon him, said:

Do not incline towards the oppressors – those who unjustly harm the people by shedding their blood, seizing their wealth, and violating their honour. They may also oppress the people in matters of religion through bidah, misguidance, and spreading harmful propaganda that contradicts Islam. Avoid associating with any of these individuals; do not support or assist them in their falsehood. The verse covers all categories of oppressors. Every follower of falsehood, every innovator in religious matters, and anyone who dishonours a Muslim is considered an oppressor. Therefore, refrain from aligning yourself with any of them to avoid being affected by the fire of hell. When you incline towards a sinner, an innovator in religious affairs, an oppressor, a criminal, someone who dishonours others, or those who violate the sanctity of the divine legislation, it is as if you are pleased with them, as if you are aiding and abetting them. [35]

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

Calling to the path of Allah is not in need of lying. It is not permissible to utilise lying in calling to the path of Allah. Calling to the path of Allah is founded on truth—the Book, the sunnah, fine admonition, and arguing in a way that is better and not through lying. [36]

[1] Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 2/327

[2] at-Tirmidhī 1973

[3] al-Bukha‌ri‌ 6094 & Muslim 2607

[4] Muslim.1735

[5] Al-Bukhari 6057

[6] Al-Bukhari 6069

[7] Abu Dawud 4990

[8] Fayd Al-Qadeer 6/368

[9] Sahih Muslim 5

[10] Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 6064

[11] Sahih at-Tirmidhee 2407

[12] Al-Bukhari 6474

[13] Abu Daawud 4876

[14] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[15] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[16] An Excerpt. For further details, see Fath Al-Bari

[17]Al-Kifayah, p. 143. By Imam Al-Khatib Al-Baghdadi, may Allah have mercy upon him.

[18] Hilyah Al-Awliyaa 3/20

[19] Muslim 10

[20] Uyun Al-Akhbar 2/31

[21] Uyun Al-Akhbar 2/32

[22] Adab Ad-Dunya Wad-Deen 261

[23] Tarikh Dimashq 58/312

[24] Siyar A’lam An-Nubulaa 4/208]

[25] As-Ṣamt” p. 250 by Ibn Abee al-Dunya, may Allah have mercy upon him.

[26] Siyar Aʿlām al-Nubalāʾ. 4/561

[27] Adab Ad-Dunya Wad-Deen. page 262

[28] Rawdah Al-Uqala page 78. Section: ذكر الحث على لزول الصدق ومجانبة الكذب: Publisher: Dar Ibn Jawziy 1st Edition 1433AH

[29] Al-Ad’kar 377

[30] Al-Fawa’id 202-203

[31] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim. 1/300-303

[32] Abridged and Paraphrased]: https://rabee.net/alfatawi/%d9%87%d9%84-%d9%8a%d8%ac%d9%88%d8%b2-%d8%a7%d9%84%d9%83%d8%b0%d8%a8-%d8%b9%d9%84%d9%89-%d8%a3%d9%87%d9%84-%d8%a7%d9%84%d8%a8%d8%af%d8%b9-%d9%88%d8%ba%d9%8a%d8%b1%d9%87%d9%85-%d9%85%d9%86-%d8%a3%d9%87/

[33] An Excerpt from ‘Al-Awaasim Mimmaa Fee Kutub Sayyid Qutb Minal-Qawaasim: page 45]

[34] https://rabee.net/alfatawi/%d9%85%d8%a7-%d9%87%d9%88-%d8%aa%d8%b9%d8%b1%d9%8a%d9%81-%d8%a3%d9%87%d9%84-%d8%a7%d9%84%d8%b3%d9%86%d8%a9-%d9%88%d8%a7%d9%84%d8%ac%d9%85%d8%a7%d8%b9%d8%a9-%d9%84%d9%84%d8%a5%d9%8a%d9%85%d8%a7%d9%86/

[35]An Excerpt from Al-Wasaayaa Al-Manhajiyyah page 20

[36] An Excerpt from Al-Ijaabat Al-Muhimmah Fee Mashaakil al-Mulimmah. page:271-272

 

 

Clear proofs always take precedence over mere objections of personalities

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

Allāh, The Most High, said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [An Excerpt from Tafseer As-Sadi]

How astonishing that after numerous proofs are presented that clearly illustrates the grave errors of an individual, someone suddenly appears and tells you not to trust those who have clarified these errors based on solid evidence. This individual, who seeks to dissuade you, then launches unfounded accusations against those who have provided clear proof, all without a shred of evidence. Oh dear, must we now forsake the clear, unambiguous evidence and instead pay attention to the claims of this or that person, whose mere allegations must be prioritised over the clear, knowledge-based proofs? Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always:

قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Say, bring forth your proofs if you are truthful. [An-Nahl. 64] [Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87]

Finally, read the clarity provided by senior scholars – may Allah have mercy upon them.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

May Allah bless Shaikh Fawwaz and others for their beneficial knowledge-based clarifications Amin.

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

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

Question: What is incumbent upon the common Salafi regarding the callers to Islam about whom scholars have differed in declaring them trustworthy or disparaging them, whether they know their mistakes or do not know?

The Shaikh: I say to the Salafi men and women: whoever hears this discourse from me and whoever it reaches through those who prepared these questions and presented them to us. I say:

I advise you—if you do love sincere advisers—not to accept any audio cassette or book except from someone whom you know to be upon the Sunnah, witnessed and testified for him, well-known for it, and opposition to that is not manifest from him. This is a consistent principle during his lifetime and after his death. So, whoever dies while, as far as we know, being upon the Sunnah, then he – based on what we hold – is upon it. And we ask Allah to keep him steadfast upon it in the Hereafter (i.e. blessed with safety during death, safe in the grave and on the Day of Judgement) just as He kept him steadfast upon it during his life. Āmīn. This is the first point.

Secondly: If the affair of a person—whose books and recordings have become well known, and his reputation has spread—is unclear to you, then ask those who have experience regarding him and know his condition, for indeed, neither is the Sunnah nor are its people hidden. A man’s deeds are his recommendation, which are in accordance with the Sunnah, testify for him, bear witness for him regarding that, and the people mention (and remember) him through them during his life and after his death.

No one conceals himself behind the Sunnah and deceives people by it until they gather around him, become attached to him, rely upon him, and accept everything that proceeds from him, except that Allah, Glorified be He, free from all imperfections, the Most High, (eventually), tears away his covering, reveals [للخاصة والعامة – to both the people of status and the common people] what used to be concealed, and what used to be harboured of deception, obfuscation, plotting, and trickery. Allah prepares virtuous men—astute, wise, possessors of firmness and strength in knowledge and clarification, highly skilled and capable of distinguishing authentic knowledge from falsehood, people of knowledge, intelligence and sound judgement, possessors of deep understanding and insight—through whom He uncovers for them the reality of that one who plays games with the truth, the obfuscator and deceiver.

Therefore, when the true condition of such a person becomes clear to you—a person whose reputation has spread far and wide, who has become prominent and well-known, pointed to by others as an authority—you must be warned about him, as long as the people of knowledge and Īmān—those who adhere to the Sunnah—have warned against him.

They will unveil for you with proof, and there is no hindrance in unveiling the condition of that person against whom a scholar or scholars have issued a warning with etiquettes and a good approach, for indeed that scholar will say to you: “I saw such-and-such in him; in the book of so-and-so this or that; similarly in the audio cassette of so-and-so” – clear proofs that unveil for you what he used to conceal, and that that one whose reputation has spread far and wide—whose speech has become pleasing and readily accepted—is hiding from matters of Bidʿah and schemes that which (is far greater) than what he makes apparent from the Sunnah.

And a third matter: whoever is aware of a mistake and it becomes clear to him, it is not permissible for him to blindly follow a scholar to whom that matter remains hidden. I have already mentioned to you that the ijtihādaat of the scholars are not infallible; thus, it is not permissible to adopt them as an (unquestionable or absolute) methodology. [Paraphrased]

Your feedback is welcomed to improve this translation and point out mistakes. Jazaakumullahu Khayran

To be continued…InShaAllah

 

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

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

 

Question: If I hear the speech of a scholar in a cassette recording, or read in one of his books about a person that indeed he is a Mubtadi, and I do not see proof from him regarding that, am I obliged to be cautious of this person and satisfied (or convinced) that indeed he is a Mubtadi, [أم أتريّث or should I wait, employ careful deliberation, etc.] until I find the proof for that?

Response: I say: Indeed, Ahlus Sunnah do not pass the judgement of Bid’ah on anyone except when they have definitely examined him thoroughly, scrutinised thoroughly what he holds, and know his methodology completely, both in general and in detail. From this perspective, this Mas’alah calls for two points of consideration from us:

The first point: Regarding the one whom a scholar or a group of scholars have passed the judgement that indeed he is a Mubtadi, and others (i.e. scholars) from Ahlus Sunnah like them have not disagreed (or are not in opposition to this judgement). Be discerning regarding this. I say: If none from among those who are Ahlus Sunnah disagree with them regarding him, then indeed we accept their Jarh of him. We indeed accept their speech and warn against him, so long as a Sunni scholar has passed judgement on him and disparaged him, and the rest of Ahlus Sunnah—who are the peers of that scholar, among his brothers and sons from the scholars—have not made apparent their opposition to this judgement. Then they must accept it, because indeed this Sunni scholar who disparaged a man did not do so except on the basis of a matter that has become clear to him and for which proof has been established. Because indeed this is from the religion ordained by Allah. The one who disparages or commends knows that he is accountable for what he says, issues as a fatwa, or passes judgement based upon it, while knowing that he will be questioned by Allah, the Most High, before he is questioned by the creation (the people).

The second point: If the person who has been disparaged by a scholar or scholars—who have passed judgement against him with that which damages his reputation, credibility, and trustworthiness, and necessitates caution about him, but others oppose them and pass judgement that he is trustworthy- that he is one who adheres to the Sunnah and other than that pertaining to rulings that are in opposition to the rulings of those who disparaged him; then, as long as both groups are upon the Sunnah, and all of them are trustworthy people and people of Amanah in our view, then in this situation we look at the proof. Due to this, they (the scholars) said: [من عَلِمَ حُجَّة على من لم يَعْلَم – The one who knows is a proof against the one who does not know].

The disparager said about so-and-so that he is a Mubtadi, deviated in his efforts (actions), and he produces proof from the writings of the disparaged person, his cassette recordings, or from reliable reports transmitted by trustworthy people about him, then this obligates upon us to accept his speech and abandon the speech of those who give him commendation, who opposed those who disparaged him. This is because the disparagers brought proof that was hidden from the others due to a reason among reasons, or because the one who gives him commendation has not read or heard about the matters for which he was disparaged, but rather based his judgement on his prior knowledge regarding him and that he is upon the Sunnah.

Thus, this disparaged person—against whom proof is established—becomes (justifiably) disparaged, and the proof is with the one who established the proof. It is incumbent upon the one who seeks the truth that he follows the proof and does not turn aside to the right and left, nor say, “I will remain neutral and suspend judgement.” This is not something we have known from the Salaf. In these matters, there is no justified Ijtihad in the foundations of creed and the foundations of worship. For indeed, what finally prevails with regard to accepting from the one who has established the proof is an unavoidable obligation. And that Sunni scholar who opposed the disparagers has his excuse and remains—in our view—upon his station and state wherein he is honoured, and we recognise, In Shaa Allah, what he possesses of virtues and lofty status. This is his achievement based on his genuine effort to reach the truth.

A scholar from Ahlus Sunnah- a Salafi- is human: he may become distracted, forgets, be deceived (or be given a false impression) by evil associates, or he may once have trusted that disparaged person, and thus that person deceived him (or gave him a false impression). The testimonies to this are many, for many of those who have fallen (i.e., deviated)—those who are in reality at war with the Sunnah and its people—bring selected samples from their books and read them to eminent scholars who are well known for their virtue and leadership in religion. That deceptive and cunning person conceals from the noble scholar—an Imam, outstanding and possessor of exceptional discernment and expertise—matters which, had he known them, would have made him degrade this person (or declare this person untrustworthy). So this scholar praises him based on what he has heard. Then, when the book is published, circulated, passed from hand to hand, and its fame becomes widespread, the disputants say: “So-and-so commended it,” or, “So-and-so, Al-Albani, may Allah have mercy upon him, or Ibn Baz, may Allah have mercy upon him, or Ibn Uthaymin, may Allah have mercy upon him, commended this book.” These scholars, may Allah have mercy on them, are excused and, In Shaa Allah, free of any blame in this worldly life and the Hereafter. Rather, this scheming trickster concealed matters and deceived these scholars (or gave them a false impression).

Therefore, what remains to be done? We establish the case against that deceptive person—the sneak (infiltrator), the schemer—from his own books. We establish the proof against him from his books. And whoever argues with us regarding him, we say: “Take this; here is his speech. Do you think he presented it in this form to the ones we have mentioned among the people of knowledge, and to those who follow the same methodology, so that they approved it?” The answer is certainly not.  Therefore, it is incumbent upon you to be fair, free from overwhelming emotions and desires that blind you. And it is incumbent that your pursuit should be the truth. [Paraphrased]

Your feedback is welcomed to improve this translations and point out mistakes. Jazaakumullahu Khayran.

To be continued…InShaAllah

[1] Scholar Behind My View Is More Knowledgeable Than the Scholar Behind Yours

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

Imam Ash-Shawkaanee, may Allah have mercy on him, said:

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh).

Sharh As-Sudoor Bi-Tahreem Raf Al-Qubur pages 1-2

Comprehensive advice of a beloved father to a beloved son

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

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

Abdullāh, the son of Imam Ahmad, once said to his father: “O my dear father! Give me some advice”. He replied: “O my dear son! Make an intention to do good, for indeed you will not cease to be upon good as long as you intend good”.

This is great advice- easy for the one who is asked, easy to understand and easy to put into practice by the questioner. The doer of it is rewarded constantly- continuous and ongoing because of its lasting and continuous nature. It applies to all inward acts of the heart that are required by the Shariah, whether related to (one’s dealing with) the Creator or the creation. A person is rewarded for such intentions, and I have not found any scholarly disagreement concerning the reward for them. Shaikh Taqi Ad-Deen, may Allah have mercy upon him, said in his book Kitāb al-Īmān: “Whatever good speech or good deed is intended, then indeed, it is written for a person as one good deed. When it becomes actual speech or action, ten good deeds are recorded for him, up to seven hundred times as much. This is based on the well-known hadith concerning intention”.

Acting upon this advice also necessitates abandoning the actions of the heart that are considered blameworthy by the Shariah, for whoever does them is no longer within Allah’s protection and safeguarding; rather, he may have fallen into something from which evil and punishment are feared. This text demonstrates that a person is held accountable for blameworthy actions of the heart. Similarly, is the statement of Imam Ahmad in the section that comes before the sections on learning the Qur’an and Hadith: “If you would like Allah to continue for you what you love, then persist in doing what He loves”. As for when one neither intends good nor evil, it is far-fetched that a rational person would be completely free of either intention. Then, among good intentions there are some that are obligatory and if abandoned, then without a doubt, one has committed something forbidden.

What a piece of advice this is! How great its impact, and how great its benefit! We ask Allah, The Most High, to grant us and our Muslim brethren the ability to act upon it, grant success in adhering to it, and in all that He loves and is pleased with. Amin. The likes of this (matter) are admonitions (advices) of the Imams of the Muslims—may Allah be pleased with them all. And Allah, Glorified be He, free from all imperfections, knows best.

Al-Aadab Ash-Shar’iyyah 1/159-160. Publisher: Risalah Publishers 1st Edition 1436 [2015]

Exercising caution before promoting people – By Al Allamah Zayd Bin Hadi Al-Mad’khali

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Tamyee'.

Question 31: Exercising caution by not promoting some of those from whom (certain questionable) stances or statements have manifested until his situation becomes clear: is this action considered to be correct or not?

The Shaikh, may Allah have mercy upon him, responded:

First, I say: it is not permissible to harbour an evil suspicion towards Ahlus Sunnah Wal Jama’ah — those who adhere to it (i.e. the path of Ahlus Sunnah), establish loyalty to its people, sit with them, and distance themselves from the people of (vain) desires and Bid‘ah.

(On the other hand), it is permissible to harbour an evil suspicion towards the one who (manifests) its reasons (or signs that warrant harbouring an evil suspicion), such as the one you see getting angry when the people of Bid‘ah are mentioned- (when they are) spoken against and warned against in general; or you hear him defending them — whether groups or individuals; or there are indications from which manifests that indeed the individual is one who dilutes the methodology of Ahlus Sunnah. (In this case), neither promote him nor direct (people) to take knowledge from him until the safety of his situation is clear to you. Then, you may guide students of knowledge to take knowledge from him; or it becomes clear to you that he is allied with the people of Bid‘ah, even by promoting them or not denouncing them. [Footnote a] Then beware of him and warn against him. And (indeed) what the poet said is true: “And whatever a person may possess of a trait, even if he thinks it is hidden from people, it will (eventually be known”.

Thus, O caller to the path of Allah! With regards to this person and the one like him, you should clarify his mistake to him in a clear and explicit manner, and present to him the proofs by which truth is distinguished from falsehood. Then observe to which group he inclines, which people he associates with, and with whom he comes and goes. And know that whoever conceals his Bid‘ah from Ahlus Sunnah, his companionship and affiliations will not be hidden from them. [end of quote] [Source: al-Ajwibah Al-Athariyyah an al-Masāʾil al-Manhajiyyah: Khamsūna Suʾālan wa Jawāban pages 96-97. Paraphrased]

We ask: Provide us with only one example where Shaikh Abu Iyaad, may Allah preserve him, became angry or defended any person of Bidah – individual or group – when they were mentioned and criticised! Provide us with one clear example, with clear, unambiguous evidence, where Shaikh Abu Iyaad dilutes the methodology of Ahlus Sunnah Wal Jama’ah! Provide us with one example where Shaikh Abu Iyaad promotes any man of Bidah or directs people to benefit from them! Provide us with one situation where Shaikh Abu Iyaad associates with Ahlul Bidah—whether individuals, groups, or anyone connected to them in any way! Therefore, we ask once more, “Where is the clear, unambiguous evidence for the Tabdee against Shaikh Abu Iyaad, claiming he is a plant?”

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

Footnote a: https://salafidawahmanchester.com/2026/06/03/amicable-and-fruitful-discussions-with-mature-friends-on-enjoining-good-and-forbidding-evil/

The Heart’s Confusion Between Disease and Cure Due To Ignorance and Wrongdoing

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, Featured, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Know that hearts become weak and sick, and they may even perish (degenerate) due to heedlessness, sins, and abandoning (the purpose for which) they were created, such as the deeds of the hearts that are required in the Shariah. The greatest of this is associating partners with Allah. (On the other hand), they become alive, strengthened, sound through pure monotheism, vigilant and awake by fulfilling (the purpose for which) they were created, since an opposite is removed by its opposite, and a thing is affected by the reverse of what previously affected it. Abdullah ibn al-Mubarak said, may Allah have mercy upon him, said:
I have seen that sins bring death to hearts, and persistence in them may lead to humiliation. Abandoning sins is the life of hearts, and it is better for your soul to disobey them.

Allah, The Most High, said:

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَٰهُ وَجَعَلْنَا لَهُۥ نُورًا يَمْشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِى ٱلظُّلُمَٰتِ لَيْسَ بِخَارِجٍ مِّنْهَا

Is he who was dead and We gave him life and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness from which he can never come out? [Al-An’am 122] [1]

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

He (this person) is given both light and life, just as the one who turns away from the (Qur’an and Sunnah) receives both death (a misguided heart) and darkness (misguidance). Ibn Abbas, may Allah be pleased with him and his father, and all the Mufassirun said that such a person that he used to be an unbeliever, then Allah guided him. And regarding Allah’s statement:

وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ

And set for him a light whereby he can walk amongst men.

This includes a number of (things) and one of them is that he walks amongst the people with light, while the people are in darkness, thus, his example and theirs is like that of a people who got lost during nightfall and could not find their way, while he had light whereby he could walk in the road, and could see as well as see what he is to be cautious of. The second is that he walks amongst them with his light, so they borrow from it due to their need for it. The third is that he walks with his light on the day of judgement on the bridge of as-Siraat, while the people of Shirk and Nifaaq remain in the darkness of their Shirk and Nifaq. [2]

It is reported in Al-Bukhari and Muslim, or in Ṣaḥīḥ Muslim from Hudhayfah ibn al-Yaman, may Allah be pleased with him, [who said that Allāh’s Messenger – peace and blessings of Allah be upon him said]: “When a servant (of Allah) commits a sin, a black spot is marked upon his heart. Then, if he commits another sin, another black spot is marked upon his heart, until it becomes dark and covered over. At that point, it no longer recognises what is good nor rejects what is evil, except for whatever inclination of desire it has absorbed.[Sahih Muslim 144]

Thus, (vain) desire is one of the greatest diseases and opposing it is one of the greatest remedies. The human soul is prone and inclined towards ignorance and wrongdoing (if it is not guided), as Allah The Most High said:

إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَٰنُ إِنَّهُۥ كَانَ ظَلُومًا جَهُولًا

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, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Al-Ahzab 72]

As a result of its ignorance, it (the soul) thinks that its cure is found in following its (vain) desire, even though it is its greatest disease and the cause of its ruin. It (ignorantly and wrongfully) places the disease in the place of the remedy and the remedy in place of the disease, thus, various ailments and diseases arise from this. However, despite this, it declares itself innocent and blames its Lord, The Mighty and Majestic, through what his situation manifests and may even clearly utter this blame with the tongue and does not accept advice due to wrongdoing and ignorance.

Due to this, the hadith reported by Ibn Abbas – regarding the supplication for distress (a)– combines an affirmation of Allah’s perfect Lordship over all the creation, necessitates His oneness and that none deserves to be worshipped, feared or placing hope on anyone, except Him, Glorified be He, free from all imperfections, The Most High. In (this du’aa also is an affirmation) of His absolute Greatness, which necessitates an affirmation of every perfection. It contains the affirmation of His forbearance, which necessitates the perfection of His mercy and beneficence. Thus, the heart’s knowledge of this, necessitates its engagement in the acts of worship of the heart that are required by the Shariah, experiences a delight and joy that repels what has afflicted it, or at least diminishes it based on the strength or weakness of this knowledge- similar to a sick person who receives something that strengthens his natural physical condition. These Divine Attributes are profoundly suitable for relieving what afflicts the heart. The more a person pays closer attention to this, tastes and experiences it directly more than (others), the (effects) of it become more manifest to him than to others. [3]

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[a] Ibn Abbas, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, used to say during times of distress:

لا إلَهَ إلَّا اللهُ العَظيمُ الحَليمُ، لا إلَهَ إلَّا اللهُ رَبُّ العَرشِ العَظيمِ، لا إلَهَ إلَّا اللهُ رَبُّ السَّمَواتِ ورَبُّ الأرضِ، ورَبُّ العَرشِ الكَريمِ

There is no god worthy of worship except, the Magnificent, the Forbearing. There is no god worthy of worship except Allah, Lord of the Mighty Throne. There is no god worthy of worship except Allah, Lord of the heavens and Lord of the earth, and Lord of the Noble Throne. [Al-Bukhari 6346 and Muslim 2730]

[1] An Excerpt from Al-Aadab Ash-Shar’iyyah 1/205-205. Risalah Publishers. 1st Editiion 1436 [2010]
[2] An Excerpt from Al-Fawaa’id. pages 140-144
[3] An Excerpt fronm Al-Aadab Ash-Shar’iyyah 1/205

Am at ease regardless of my companion’s temperament, as long as he is truthful and just

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

I am ease regardless of my companion’s temperament as long as he is truthful and just upon the path of the pious predecessors

Amr Ibnul Aas, may Allah be pleased with him, was one of those given authority and so was Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him. Khalid Ibn Al-Walid, may Allah be pleaded with him, was given preference over them due to his bravery and usefulness in Jihad.  When Abu Bakr, may Allah be pleased with him, passed away, Umar Ibn Al-Khattab, may Allah be pleased with him, gave Abu Ubaydah, may Allah be pleased with him, authority over all of them because Umar Ibn Al-khattab used to be tough for the sake of Allah, thus he appointed Abu Ubaydah because he was soft. Abu Bakr was soft and Khalid was tough. Therefore, the soft one gave authority to the tough one and the tough one gave authority to the soft one to balance the affairs.

An Excerpt from “Adwaa Min Fatawaa Shaikh Al-Islam Ibn Taymiyyah” By Al-Allamah Salih Al-Fawzan 2/568-569