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The Reason We Should Have Good Suspicions Towards Every Honest, Truthful, Upright, Bonafide Carrier of Knowledge—Whether They’re Vocal or Quiet

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

فالتاريخ القريب يشهد أن العلماء لم يكونوا على درجة واحدة من الصبر في جميع القضايا، ولم يتركوا الانحرافات الكبرى دون بيان، بل كانوا يبادرون إلى الإنكار عند الحاجة، كل بحسب اجتهاده وتقديره للمصلحة والمفسدة، والأمثلة على ذلك كثيرة، وسنكتفي بعرض بعض الأمثلة فقط:
معلوم أن العلماء لم يصبروا على المصعفقة كثيراً؛ بل حذروا منهم لما عاثوا في الدعوة فساداً، كما أنهم لم يصبروا على هاني بن بريك لما أظهر نواياه الخارجية ضد ولاة الأمر في اليمن، وحتى في فتن سابقة كان بعض العلماء يحذرون من بعض المنحرفين، ويصبر عليهم آخرون.
فمسألة الصبر على المخالف مسألة اجتهادية تقديرية تختلف باختلاف الأحوال والأشخاص والآثار المترتبة، وليست قاعدة جامدة تُطبق في كل زمان ومكان دون نظر……..

Recent history testifies to the fact that scholars have not been upon the same level with regards to patience in all issues, nor have they overlooked great deviations without providing clarification. Instead, they took the initiative to denounce such deviations when necessary—each of them based on their Ijtihad and evaluation of the benefits and harms. The examples of this are many and we will suffice with some (as follows).

It is well known that the scholars did not patiently wait for an extended period with regards to the Mas‘afiqah; rather, they warned against them when they caused corruption in the Dawah.

Similarly, they did not patiently wait regarding Hani Bin Burayk when he manifested his Kharijite-like motives (intentions) against the rulers in Yemen. Even during earlier Fitan, some scholars warned against the deviants, while others were patient with them.

Thus, the subject with regards to exercising patience with the Mukhalif is a subject of Scholarly Ijtihad and evaluation that varies based on different circumstances, the individuals involved, and the potential effects, and it is not a fixed principle that is applied in every time period and place without examination…..

A Paraphrased Excerpt. Source: Shaikh Fawwaz al-Madkhali’s Telegram Channel

“My Shaykh or Elder Against Yours” Does Not Enter the Mind of One Who Understands and Sincerely Seeks Clarity from the Trustworthy

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, 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'.

Different Levels of The Scholars of Ijtihad

المرتبة الأولى: مرتبة المجتهد المستقل، وهو الذي يستقل في اجتهاده بمبادئ أصولية وقواعد عامة يبني عليها فقهه من غير أن يقلد أحداً في أصوله التي بني عليها استنباطه، ومثلوا لهذه المرتبة بفقهاء الصحابة والتابعين وأئمة المذاهب الأربعة وغيرهم ممن عاصرهم أو جاء بعدهم من مشاهير الأئمة

المرتبة الثانية: مرتبة المجتهد المنتسب وهو الذي يجتهد في الأصول والفروع كأهل المرتبة الأولى، لكنه غير مستقل في اجتهاده، وإنما يبني على أصول إمامه الذي ينتسب إليه فهو تابع له في المبادئ العامة في الاجتهاد مستقل عنه فيما عدا ذلك، وقد يختلف معه في أحكام المسائل الجزئية

المرتبة الثالثة: مرتبة المجتهد المذهبي وهو المجتهد المقيد، ويسمى أيضاً مجتهد التخريج، وهو الذي عرف قواعد إمامه في الاجتهاد فالتزمها واستطاع من خلالها استباط الأحكام في المسائل الاجتهادية
أي التي لم يرد فيها نص عن إمام مذهبه.

المرتبة الرابعة : مرتبة مجتهد الترجيح أو التنقيح، وهو الذي يقوم بالترجيح بين الآراء المروية في المذهب بناء على قوة الدليل، أو ملائعة التطبيق للعصر. ولا يأتي بقول جديد وإنما يرجح قولاً على آخر، إما لقوة الدليل، أو حسبما يؤدي إليه اجتهاده.

المرتبة الخامسة: مرتبة مجتهد الفتوى وهو الفقيه الحافظ المذهب إمامه ونقله وفهمه في المسائل والمشكلات ولديه قدرة على تمييز الأقوال القوية من الضعيفة، ويفتي الناس بالراجح أو المشهور من المذهب

An-Nahj Al-Aqwaa Fee Arkaan Al-Fatwa pages 26-27. Introduction by Al-Allamah Abdul Aziz Aala Ash-Shaikh, may Allah have mercy upon him, and Al-Allamah Salih Al-Fawzan, may Allah preserve him.

 

Responsible Behaviour When Following Proofs or Seeking Guidance From Upright People of Knowledge

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

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct, and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Malik’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer, wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Malik, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from Allah’s Messenger, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts, and act according to what they guide him to based on knowledge. [1]

Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the people, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?

The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – those more knowledgeable in levels of knowledge] and [والأورع فالأورع – those known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.

Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.

The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.

Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?

The Shaikh said: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]

Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?

If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.

He searches for the people of knowledge and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased]

The question: This questioner, Ahmad Kashuqah from Amman, Jordan, says: O revered Shaikh, when the statements of the scholars differ regarding the ruling on a particular issue—some saying it is Makruh (disliked), some say it is Haraam (unlawful) and some say Laa Yajuz (it is not allowed), is the verdict Haraam the best of these statements and is this always the case? And if they differ regarding a matter being allowed, recommended and that there is no harm regarding it, is the verdict recommended the best statement, and is this always the case?

Response: There is a detail clarification regarding this matter. It is incumbent upon the one seeking a verdict to examine the matter, [ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق – and he (carefully) seeks out the one who is closer to goodness, knowledge, and virtue, and closer to attaining the truth] in order to follow their fatwa. If one exercises caution, while the matter is a situation where this one says “haraam”, that one says “It is not Haraam”, he exercises caution and leaves it. This would be better. The Prophet, peace and blessings of Allah be upon him, said: “Leave that which makes you doubt for that which does not make you doubt.” “So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour”.

However, if he is able, he carefully seeks until he knows [من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب – who has more knowledge, has more of that fear of Allah that makes a person abandon doubtful matters out of fear of falling into Haram, and the one who is closer to reaching what is correct] in order to follow his statement and so that his heart is at ease, similar to what the Prophet, peace and blessings of Allah be upon him, said: “Consult your heart”. [c] Righteousness is that about which the soul feels tranquil and the heart feels tranquil. If faced with differing fatwas, if the Fatwa differs, a believer examines and contemplates, and he is not hasty;

[يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق – he seeks among the people of knowledge the one closest to reaching the truth, the possessors of clear-sightedness and that fear of Allah that makes a person avoid doubtful matters out of fear of falling into what is forbidden – the one his heart considers to be closer to good and closer to reaching the truth].

Similarly, in matters of recommendation, if there is disagreement regarding whether something is recommended or permissible, one should carefully consider the opinions. If his heart holds an overwhelming inclination -based on what is apparent – towards the statement of the one who says that the matter is recommended, he should act on the recommendation. If your heart is at ease that the matter is permissible only, it should be treated as permissible. The goal (intent) regarding all of this is that the one who seeks fatwa or the listener should examine and contemplate without haste, he examines the situation and circumstances of the Muftis, and he examines what is closer to good in terms of them having that fear of Allah that makes a person avoid doubtful matters out of fear of falling into Haram, their careful pursuit of the truth, and their good reputation, among other things. [end of quote] [4] Paraphrased] [end of quotes]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [4] [Paraphrased]
———————————————————

[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin
[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.

[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

 

[2]

هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس

https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3

 

[3]

حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.

https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87

 

[4]

السؤال: هذا السائل أحمد كشوقة من الأردن عمان يقول: سماحة الشيخ: إذا اختلفت أقوال العلماء في حكم مسألة ما، فمنهم من قال: مكروه، ومنهم من قال: حرام، ومنهم من قال: لا يجوز، فهل أحسن القول في هذه الأحكام هو الحرام؟ وهل هذا دائمًا؟ وإذا اختلفوا على مسألة بأنها جائزة مستحبة لا بأس بها فهل الأحسن القول هو الاستحباب؟ وهل هذا دائمًا، وجهونا بهذا مأجورين؟
الجواب: هذا فيه تفصيل على المستفتي أن ينظر في الأمر، ويتحرى من هو أقرب إلى الخير والعلم والفضل وأقرب إلى إصابة الحق حتى يأخذ بفتواه، وإذا احتاط والمسألة: هذا يقول: حرام، وهذا يقول: ليس بحرام، واحتاط وترك ذلك فهذا حسن؛ لقول النبي ﷺ: دع ما يريبك إلى ما لا يريبك من اتقى الشبهات فقد استبرأ لدينه وعرضه ولكن إذا تيسر له أن يتحرى حتى يعرف من هو أكثر علمًا، ومن هو أكثر ورعًا، ومن هو أقرب إلى الصواب حتى يأخذ بقوله، حتى يطمئن قلبه، مثلما قال ﷺ: استفت قلبك البر ما اطمأنت إليه النفس واطمأن إليه القلب، إذا اختلفت عليه الفتاوى، إذا اختلفت الفتوى فالمؤمن ينظر ويتأمل ولا يعجل، يتحرى من هو أقرب إلى الناس للإصابة من أهل العلم والبصيرة والورع والذي يرجح في قلبه أنه أقرب إلى الخير وأقرب إلى إصابة الحق، وهكذا في الاستحباب إذا اختلفوا هذا سنة أو مباح يتحرى، فإذا غلب على قلبه واطمأن قلبه إلى قول من قال: إنه مستحب، عمل عمل المستحب، وإذا اطمأن قلبك إلى أنه مباح فقط عامله معاملة المباح.
والمقصود من هذا كله أن المستفتي أو السامع ينظر ويتأمل ولا يعجل، وينظر حال المفتين وأحوالهم، وينظر ما هو أقرب إلى الخير من جهة ورعهم ومن جهة تحريهم الحق، ومن جهة سمعتهم الحسنة، إلى غير ذلك

https://binbaz.org.sa/fatwas/8821/%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D8%A7%D8%B0%D8%A7-%D8%A7%D8%AE%D8%AA%D9%84%D9%81%D8%AA-%D8%A7%D9%82%D9%88%D8%A7%D9%84-%D8%A7%D9%84%D9%85%D9%81%D8%AA%D9%8A%D9%86

[5] https://www.alfawzan.af.org.sa/ar/node/15726

My Shaikh or Elder Is More Knowledgeable or More Experienced Than Yours

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

We constantly heard over thirty years ago: “Respect the people of knowledge and honour them, but where is the proof”. And we still hear this from people who value this robust principle. [a]

However, nowadays when some people want to convince you about the weightier proof – in their view – held by someone who is a Shaikh or elder in their eyes, they miss an important point regarding the fact that position does not automatically mean the validity of Dalil. So, when you say: “I heard Shaikh so and so say this or that based on this verse, this hadith and this statement of the Salaf”, he says, “But Shaikh or elder so and so says”. We say, “What about the proof”. He says, “Do you think that the Shaikh or elder will speak without Dalil?” We say, “Present the Dalil as we have also presented a verse, a hadith and an understanding of the Salaf from a Shaikh”. He says, “My Shaikh or elder is more knowledgeable, more experienced and with a stronger Tazkiyah than your Shaikh or elder”. We reiterate, “Where is the Dalil? Experience should be evaluated on relevance; not selective standard, special pleading, selective sourcing, narrow framing, curated consensus, post hoc justification, personal authority selection, subjective ranking of authorities, deference by preference or personalised epistemic authority. Your Shaikh or elder has not asked you to use his name in this manner, nor convince others on his behalf to abandon Dalil for his sake”.

In this regard, we leave you with some statements of the upright scholars, Imam Ibn Al-Qayyim and others, may Allah have mercy upon them.

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

فمن هداه اللهُ سُبحانَه إلى الأخذِ بالحقِّ حيثُ كان، ومع مَن كان، ولو كان مع من يُبغِضُه ويُعاديه، وردِّ الباطِلِ مع من كان، ولو كان مع مَن يحِبُّه ويُواليه؛ فهو ممَّن هُدِيَ لِما اختُلِفَ فيه من الحَقِّ

(الصواعق المرسلة)) (2/516

Whoever Allah—Glorified be He, free from all imperfections—guides to embrace (accept, uphold, etc) the truth, no matter where it comes from and with whomever it maybe, even if it is with someone he hates and (shows) enmity, and he rejects falsehood, no matter with whomever it may be, even if it is with someone he loves and allies with, he is from those who have been guided to the truth regarding matters on which (people) differ. [1]

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). [2]

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said:

What I advise the brothers is that they are eager for the texts of the Qur’an and Sunnah. (As for) an issue about which there is no proof, there is no harm that we return to the statements of the Imams and utilise it as support. [3]

He said:

“Call to the Book and the Sunnah. Do not call to personalities, for indeed personalities are not safe from Fitna”. [4]

He said:

“If Allah shows you the truth, do not be bothered even if opposed, and be gentle with other scholars. As for the one whose conduct is conspicuously (blameworthy) every day, his condition must be clarified”. [5]

[a]https://salafidawahmanchester.com/2025/12/30/the-people-of-knowledge/

[1] s-Sawaa’iq Al-Mursalah 2/516 Paraphrased

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

[3] Al-Basha’ir Fis Samaa Al-Mubashir” page 13 with introduction by Shaikh Muhammad Ibn Abdil Wahhab Al-Wassaabee, rahimahullah

[4] Al-Basha’ir page 12

[5] Al-Basha’ir 25

Covert Intellectual Gatekeeping

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq'.

There’s one who says:

“It is said that some of you guys on this website are argumentative and sometimes scrutinising too much. Some even say you are rebellious and non-conformative”.

We politely say to him:

Akhi, Jazakallahu khayran for sharing your view. However, sadly, this is not an era of naivety. It is an era wherein we constantly witness – in some of the conversations – Intellectual Gatekeeping and other blameworthy strategies.

One reflects after reading some text messages from different people who seek to force their views on you without proof or during and after some conversation, thus, you clearly notice the following: Subtle dismissal, subtle patronising, subtle reframing, strategic dismissal, covert persuasion, one-upmanship, selective validation, lobbying, triangulation, relational aggression, covert, subtle social exclusion, strategic ambiguity, disingenuous persuasion, socratic posturing, covert influence, informal censorship, selective disclosure, strategic omission, selective transparency, etc All this can prevent us from genuinely listening to another person’s genuine concerns in a discussion, rather, it ruins a meaningful discussion. In this case, we adhere openly to what is explicit unless there are other concrete proofs that restrict or contextualise it. In this regard, we remind ourselves of this Ayah in the context of fruitful discussion. Allah said:

وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ
لِيَوْمٍ عَظِيمٍ
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Al-Mutaffifeen, 1–7]

In particular:

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

“And when they have to give by measure or weight to men, give less than due.”

Imam As-Sa‘di, may Allah have mercy upon him, said:

This noble verse shows that just as a person takes from the people what he is entitled to, it is also obligated to him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this verse are proofs and statements, because what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, thus, it is obligated to a person to also make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good. [Tafsir As-Sa‘di]

[1] Circumstances in Which a Fatwa Issuer May or May Not Be Sinful for an Erroneous Fatwa

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

The Questioner as Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him: : If a person issues a Fatwa to someone, then this Mufti goes away. After some time, this Mufti reviews the statements of the people of knowledge (scholars) and finds that his Fatwa was a mistake, what should he do? Is he sinful for that?

The Shakh responded: If the first Fatwa was based on Ijtihad and he is worthy of performing Ijtihad, then after research and discussion, it became clear to him that his first Ijtihad was wrong; then, indeed, there is no blame upon him. Indeed, the senior Imams used to do what is similar to this. You find that one among them held several different opinions on an issue.

As for if his first ruling was given without knowledge and other than (justified) Ijtihad, but he based it on Dhan (conjecture, assumption)—for some assumptions are sins; then indeed it prohibited initially for him to give a Fatwa based on mere conjecture (assumption) or guessing. For indeed, if he did that, he spoken about Allah without knowledge, and speaking about Allah without knowledge is among the gravest of sins due to the saying of Allah, The Most High:

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ

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

It is incumbent upon him to look for the person who asked him to give him a Fatwa, so as to inform him that his Fatwa was a mistake and an error (in that specific situation, circumstance, subject matter). If he does this, then I hope that Allah will accept his repentance.

The issue regarding Fatwa without knowledge is dangerous because indeed not only the person who is given the Fatwa would be misguided, rather, may be the one given the Fatwa spreads it among the people, thus misguiding groups of people through it, while it is it is a mistake and misguidance. [Paraphrased]

https://alathar.net/home/esound/index.php?op=codevi&coid=56953

 

Who is worse than this man, whose intestines spill out into the fire, and he goes around it?!

Written by Abdullah Jallow on . Posted in Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin.

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

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

Indeed, there may be someone who is worse than this man, for he (i.e. the one worse than this man mentioned in this Hadith) enjoins evil and forbids good, so what will be his state?!

Therefore, seeking knowledge should be for the sake of Allah and also to act, otherwise knowledge will be a cause of evil  and thus one remains in two situations- either in a situation where one is afflicted with the disease of ignorance or in a state where one is not benefited by knowledge, rather it becomes harmful knowledge. The knowledge Muhammad, peace and blessings of Allāh be upon him, brought is beneficial in and of itself, but if a person does not act, it will be a cause of evil and harm for him and he might harm others. Allah, The Most High, said:

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And say [O Muhammad] “Do deeds! Allah will see your deeds, and [so will] His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do. [at-Taubah. 105]

Act based on knowledge and know Allah by His Perfect Names and Attributes -from Allah’s Book and the Sunnah of His Messenger. Worship Allah based on that which the Messenger conveyed and based on the texts of the Qur’an. Neither worship Allah based on ignorance nor desires, rather worship Allah based on knowledge. That which is sought after from seeking knowledge is to act upon it, and acting cannot be (fulfilled) except after acquiring knowledge, just as Allah [The Blessed and Exalted] said:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ

So know [O Muhammad] that Laa ilaaha ill-Allah [none has the right to be worshipped but Allah], and ask forgiveness for your sin, and also for [the sin of] believing men and believing women. [Muhammad. 19]

Imam Al-Bukhari wrote a chapter based on this verse , saying: Chapter:

“Knowledge precedes speech and action”, because it is obligated on us to act based on knowledge and we are only to worship Allah based on knowledge. We do not worship Allah based on ignorance or desires. [End of quote] [1]

[1] Source: Marhaban Yaa Talib Al Ilm. Pages 270-271]

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 Number: 2720] [2]

[1] Source: Marhaban Yaa Talib Al Ilm. Pages 270-271

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

 

Within the Vicissitudes of Time: The Path From Īmān and Certainty to Action, Patience, Guidance, Salvation and the Practice of the Companions

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

Time, Loss And The Path of Salvation

The Four Determinants of Salvation: Knowledge of the Truth, Living by It, Calling Others to It, and Remaining Steadfast Upon It

Allah, The Most High, said:

وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).

https://www.thenoblequran.com/q/#/sura/103/1

 

The True Meaning of Human Perfection

Perfection Is Not Merely Knowing the Truth: It Is Becoming Upright and Helping Others Become Upright

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

“Imam Ash-Shaafi’ee, may Allah have mercy upon him, said that if all the people pondered on this Surah, it would have sufficed them”.

The clarification of this is that the fulfillment of four matters (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is acquaintance with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth is to exercise patience while learning the truth, acting on it, and teaching. Allah mentioned these four matters in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth while exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so.

And this is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Iman and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action.

This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]

The Danger of Knowledge Without Transformation

When Sin Reverses the Compass of the Heart: How Falsehood Begins to Look Like Truth

It is not enough that one knows the truth and exercises patience, but (also) one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, thus their strength of determination is weakened, the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]

 

Two Groups

The Gainers and the Losers

Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Iman and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allah).

The Two Strengths of the Soul

Strength of Insight and Strength of Intention: How Īmān and Righteous Deeds Build the Soul

As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Iman; the strength of sound intent, love (for everything praiseworthy, especially love for Allah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.

 

Why Allah Swore by Time

Time, the Passing of Generations, and the Evidence of Allah’s Wisdom”

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings.

 

Time And The Hereafter

From the Beginning to the Return: Why the One Who Created Time Will Bring Every Deed to Its Final Reckoning

Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Iman, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [3]

 

The Road to Religious Leadership

The Making of Those Who Guide: When Certainty Gives Dire

وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

And do righteous good deeds, enjoin one another to the truth and enjoin one another to patience.

This leads to the station of upright leadership and strength in the religion, just as Allah said:

 وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

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

Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Iman and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet, peace and blessings of Allah be upon him, said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Al-Bukhari 1284]

The Two Faces of Patience

Patience Has More Than One Battlefield: Enduring Allah’s Decree and Restraining the Self Before His Commands

Allah, The Most High, said:

 إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬

Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Hud. 11]

Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.

 

Patience Without Certainty

Endurance Needs a Foundation: Why Patience Without Faith and Piety Cannot Reach Its Highest Meaning

Allah, The Most High, said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]

Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience. Since their lack of certainty is due to their lack of patience, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. [4]

 

What Patience Really Means During Calamity

The Whip Does Not Measure Patience: The Real Trial Is What Happens Inside the Heart and Upon the Tongue

Sa’eed Bin Jubayr, may Allah have mercy upon him, said:

“Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]

Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allah”, Imaam Ibn Al-Qayyim said:

It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost.

Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim said:

Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]

The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Iman in the heart based on (sound) knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said:

If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, then he is the one mentioned by Allah in the Ayah:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24] [7]

 

A Practice of The Companions – By Imam Al-Albaanee, may Allah have mercy upon him

Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:

“By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss”.

In these narrations is that one gives Salaam when departing [i.e. one of them gives Salams to the other when departing after meeting].

The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam], because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah, thus, the only reason they did this was due to something established by Allah’s Messenger, peace and blessings of Allah be upon him, either based on a statement of his, deed or tacit approval. [8]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

[1] An Excerpt from Miftaah Daarus Sa’aadah page 61. slightly paraphrased

[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased

[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased

[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased

[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[6] Iddat As-Saabireen pages 183-184

[7] Al-Fawaa’id’ pages 293-300

[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309

“Reached An Era Wherein a Person is Hardly Able to Speak Fairly”-By Imam Adh-Dhahabi

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, History of Islam, Morals and Manners - 'Akhlaaq'.

Imam Adh-Dhahabee, may Allah have mercy upon him, stated:

Ibn ʿAbdil Ḥakam said: “I heard Ash-Shaafi’ee say: Muḥammad said to me: ‘Which of the two is more knowledgeable – our companion or your companion?’ meaning Abu Haneefah or Malik ibn Anas. I said: ‘Fairly speaking?’ He said: ‘Yes’. I said: ‘I ask you by Allah: who is more knowledgeable about the Qur’an?’ He said: ‘Your companion’. I said: ‘Who is more knowledgeable about the Sunnah?’ He said: ‘Your companion’. I said: ‘Who is more knowledgeable about the sayings of the Companions and the early generations?’ He said: ‘Your companion’. I said: ‘Then nothing remains except qiyaas, and qiyaas can only be based on these things. So whoever does not know the foundations, based on what would he make qiyās?’”

And I (i.e. Adh-Dhahabee) say: “And fairly speaking, it would be fair if someone were to say: ‘Rather, the two are equal regarding knowledge of the Book; the first is more knowledgeable regarding qiyaas and the second is more knowledgeable regarding the Sunnah and has vast knowledge from the statements of many of the Companions, just as the first is more knowledgeable regarding the opinions of Ali ibn Abi Talib, Abdullah ibn Mas’ud, and a group of those Companions of Allah’s Messenger, peace and blessings of Allah be upon him, who were in Kufa’. May Allah be pleased with the two Imams.

We have reached an era wherein a person is hardly able to speak with fairness. We ask Allah for safety.” [1]

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

I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more Knowledgeable than him. [2]

[1] Source: Siyar A’lam An-Nubula 8/112-113. Risalah Publishers 2020

[2] Saydul Khaatir. page 138

 

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 7

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Shi'a, Sin, Sufis, Worship - 'Ibaadah'.

Sufyan ath-Thawree, may Allah have mercy upon him, said:

“Whoever lends an ear to a person of Bidah has left the protection of Allaah and is entrusted to it (i.e. the bidah)”.

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

Sufyaan Ath-Thawree is one of the Imams of the Sunnah and illustrious figures of guidance. He may have derived this speech from the Messenger’s warning against sitting with evil people that would inevitably cause harm and lead to dangerous consequences. Whoever opposes the Messenger’s warning has exposed himself to evil and is entrusted to himself. It is said to the one who lends an ear to ahlul bidah:

“Do not do this because indeed the Messenger forbade and warned you, the pious predecessors forbade and warned you against sitting with ahlul bidah and acquiring (knowledge) from them”.

So, once you say:

By Allah! I read, I listen, take truth and abandon falsehood” which is similar to the well known principle at present though which many of the youth – who were following the path of the pious predecessors- have been made into a laughing stock, they came to them with this vile – corrupt – principle, saying: “Read from the books of Ikhwaan, the books of Tableegh, the books of ahlul bidah, Sufism and the Rawafid, accept the truth (from them) and abandon the falsehood”.

He (i.e. the one who reads etc) is a Miskeen (poor in his knowledge of these affairs), who neither knows truth nor can distinguish between it and falsehood, thus, he approaches falsehood, considers it to be truth and accepts it; approaches truth, considers it to be falsehood and rejects it, and he strays.

Allah entrusts this person to himself, because had he adhered firmly to the Sunnah, listen to the Messenger’s guidance, the stance of the Messenger’s companions and the pious predecessors, preserves the good he has – meaning the Sunnah, he would have been saved; but he became deceived so Allah entrusts him to himself due to this self-deception and self-importance which some people embark upon, depends on himself and considers himself a leader in knowledge, while he is an ignoramus, so he falls into the traps of people of misguidance- quickly deviates and become one of the people of misguidance because Allah forsakes and entrust him to himself.

And due to this, we say:

The one who is not safe from falling into the traps of the people of misguidance, it is incumbent upon him to avoid the books of the people of bidah and (avoid) sitting with them, because indeed the Messenger warned against sitting with them, and the pious predecessors warned against sitting with them, rather they held a consensus to boycott and ostracise them – not to expose oneself to them and their call, except the one who is well established in knowledge- the one with ability to establish the proof against them while being cautious, warning against sitting with them and not to incline towards them. As for the weak – the Miskeen – who is shaken by the light wind and it makes him fall (i.e. the one who cannot repel the doubts of ahlul bidah), it is incumbent upon him to preserve the good that Allah has bestowed on him, because nothing can be equal to safety.

The one who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them, while not being in agreement with them, not sitting with them and flattering them; but rather he should be a Mujaahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is one who embarks upon calling the people of falsehood and clarifies the truth to them, so the one who is guided, then alhamdulil laah; but if not, then he has established the proofs which Allah has obligated on the inheritors of the Prophets (i.e. the scholars) to be establish.

The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets.

Therefore, call these (people to the truth) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones.

As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descends on the one who is deceived by himself, so he becomes one from ahlul bidah and misguidance. By Allah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, but he was not seen thereafter except that he was from the villains of ahlul bidah, waging war against ahlus sunnah, defending the people of falsehood. We ask Allaah for wellbeing. [Awn Al-Baaree 2/970-972. slightly paraphrased]

Al-Fudayl Ibn Iyaad, may have mercy upon him] said:

“Whoever sits with a person of bidah has not be granted wisdom”.

Al-Allamah Rabee, may Allah have mercy upon him, said:

The one who sits with ahlul bidah and incline towards them, there is no doubt that he is dim-witted and on the opposite side of wisdom. Sitting with ahlul bidah is dangerous, and we have mentioned to you several times the hadeeth: “The parable of good company and a bad company is only that of a seller of musk and a blacksmith”.

This is an urge (by way of a command) from the Messenger that one sits (or accompanies) the righteous – those who are free from misguidance and bidah, those who call to good, command good and forbid evil, warn against falsehood. These are ones to be accompanied, you will benefit from them in matters of sound creed, sound methodology, authentic narrations and (acquire) abundant good. As for ahlul bidah -and Allah refuge is sought, you will find corrupt creed with them, fabricated narrations, baseless narratives and other calamities, which is the reason behind the deviation of many of those people who oppose the (sound Salafi Methodology).

By Allah, it is not appropriate (or suitable) for some scholars to sit with ahlul ahwaa because it may be that he has some knowledge, but he becomes shaky and weak in personality, so he strays through falsehood. By Allah, there is an example of this in history about a people who diverted from the truth (in some affair) even though they had knowledge. Amongst them was Al-Bayhaqi who was affected by Ash’ariyyah and Abdur Razzaaq who was affected by At-Tashayyu…many amongst them; rather many of those who were swept away by bidah, the reason was nothing else other than reading the books of ahlul bidah and sitting with the people of misguidance, thus many people in the Islamic societies deviated due to this intermingling, sittings, reading and what is similar to that.

When Ahlus Sunnah listened to their scholars, Allah protected them from being swept away by ahlul bidah, but when the scholars or some of the scholars fell short (or failed to act as required), authority lost, and the people became deceived by people of bidah and misguidance, the Islamic world was swept away by bidah. In the last century, ilhaad, Zandaqah, communism, Baathism and secularism appeared. The people intermingled and strayed. The who intermingled with the heretics became a heretic, the one who intermingled with the callers to socialism became a socialist, the one who intermingled with the baathists became baathist, the one who intermingled with the Rawafid became Rafidi, the one who intermingled with the Sufiyyah became a Sufi, the who intermingled with the groups of illegal partisanship became an adherent to illegal partisanship and so on. Had they held onto the likes of this Prophetic guidance and Salafi guidance, Allah would have protected them, but they embarked upon error, so Allah entrusted them to themselves. [Awn Al-Baaree 2/ 974-975]

Tashayyu: Listen here – By Al-Allamah Muqbil Bin Hadi, may Allah have mercy upon him, regarding why Imam Abdur Razzaaq, may Allah have mercy upon him] was affected by something Tashayyu:

أما عبدالرزاق الصنعاني -رحمه الله- فقد دخل عليه شيء من التشيع، وقد قيل له: من أين لك هذا؟ مع أن أستاذيك أصحاب سنة؟ فقال: أتى إلينا جعفر بن سليمان الضبعي، وكان ذا هدي وسمت حسن فتأثرنا به فدخل علينا شيء من التشيع، ولم يبلغ به الحال إلى أن يتنقص الأئمة والخلفاء الراشدين والصحابة، بل هو سني من أهل السنة.
وقد جاء في ترجمة عبدالرزاق أنه قال في كلام عمر أنه قال: لفاطمة: جئت تطلبين ميراثك من أبيك وقال للعباس: جئت تطلب ميراثك من ولد أخيك. فقال عبدالرزاق: أنظروا إلى هذا الأحمق لم يقل: جئت تطلبين ميراثك من رسول الله -صلى الله عليه وعلى آله وسلم-.

فينظر هل ثبت عن عبدالرزاق أم لم يثبت، فإن ثبت فهو يعتبر خطأ لا يجوز أن يتبع عليه، وقد قال الإمام الذهبي: أن عمر تكلم بهذا الكلام بناء على قسمة الفرائض أن شخصا مات عن ابنة وعن عم، فما لكل واحد منهما؟ ولم يقصد أن يتنقص رسول الله -صلى الله عليه وعلى آله وسلم- بأنه ليس نبيا ولا رسول الله -صلى الله عليه وعلى آله وسلم-.

وأما الحاكم فقد جاء عنه بعض الانزواء وبعض الانحراف عن معاوية -رضي الله عنه-، وقد قال أبوطاهر عن عبدالله بن محمد الهروي أبي إسماعيل أنه قال: إمام في الحديث لكنه رافضي خبيث.

وقال أيضا كما في «العلل المتناهية» لابن الجوزي وقد ذكر حديث الطير أو حديثا غيره وذكر ابن الجوزي ما فيه من الضعف، ثم ساق بسنده إلى أبي طاهر المقدسي وهو محمد بن طاهر عن شيخه قال: لا يخلو الحاكم إما أن يكون جاهلا فهذا لا يؤخذ عنه العلم وإما أن يكون كذابا دساسا، وهذا أيضا لا يؤخذ عنه العلم.

والحق أنه لا يثبت لا ذا ولا ذاك، فالحاكم ليس بجاهل، عرفنا هذا من ترجمته، وعرف العلماء منزلته الرفيعة كما في «سير أعلام النبلاء» وفي «تذكرة الحفاظ» وفي «الإرشاد» للخليلي، فهو إمام متفق على جلالته.

فالحاصل أن بهما شيئا من التشيع لا يخرجهما إلى الرفض كما قال الحافظ الذهبي عند أن ذكر هذا الكلام عن أبي إسماعيل الهروي، قال: إن الله يحب الإنصاف ما الرجل برافضي ولكن به شيء من التشيع.

وقال المعلمي في «التنكيل» عندما ذكر كلام أبي إسماعيل الهروي: إمام في الحديث رافضي خبيث، قال المعلمي: لعل السجعة هي التي حملت قائلها إلى أن يقول ما قال. وما أشبهها بما كتب الصاحب بن عباد إلى قاض (بقم) -وهي بلدة كانت سنية ثم أصبحت رافضية- فكتب الصاحب بن عباد:

أيها القاضي بقم قد عزلناك فقم

فلما وصلت إلى القاضي تذكر ذنوبه ماهو الذي فعله؟ فلم يجد أنه أذنب ولا فعل شيئا، فقال: والله ما عزلتني إلا السجعة.

وأما عكرمة فقد رمي برأي الخوارج وليس بالقدر، فإن الذي رمي بالقدر هو قتادة، وقد دافع عن عكرمة الحافظ ابن حجر وبرأه وذكر في «فتح الباري» في الكلام على سبب نزول قول الله تعالى: ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض قالوا ألم تكن أرض الله واسعة فتهاجروا فيها فأولئك مأواهم جهنم وساءت مصيرا﴾ أنه قيل لعكرمة وقد سأله شخص: أأخرج مع هؤلاء الذين يخرجون؟ أي: للقتال، والقتال بين مسلمين، فقال له عكرمة: لا تخرج، ثم استدل بهذه الآية أي: لا تكثر سواد أهل الباطل ولا تخرج. قال: في هذا دليل على أن عكرمة لا يرى رأي الخوارج.

[2] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased