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I have met the Mashayikh

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

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

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.

I met Abdul Wahhab Al-Anmaatee, who adhered to the principles of the pious predecessors. Backbiting was not heard in his gatherings (a) nor did he seek any reward for sharing hadith. Whenever I read to him the hadiths related to Raqaa’iq, he would weep and his tears would flow continuously. As a young person at that time, his weeping profoundly affected my heart. He embodied the characteristics of the scholars whose descriptions we had heard in the reports.

I met Abu Mansur Al-Jawaaleeqee, who was notably quiet and very meticulous in his speech. Even when asked about a clear matter, which some of his young students would quickly answer, he paused to ensure accuracy. He fasted and kept quiet a lot. I benefited from these two men more than I benefitted from others. I understood from this situation that guidance through action is more effective than verbal instruction. The truly impoverished one is the person who spends their life acquiring knowledge without applying it, missing out on the pleasures of this world and the goodness of the hereafter, ultimately proceeding as one bankrupt in deeds with strong proofs against him. [1]

Some Other Important Matters In This Path to Salvation

Imam Ash-Shatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it.  Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [2]

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said: “O you! Eloquence in speech is not what is desired; rather, it is eloquence in actions that truly matter. If eloquence in speech were more commendable than in actions, then Harun, peace be upon him, would have been more deserving of the message than Musa, peace be upon him” [4]

Al-Khatib Al-Baghdadi, may Allah have mercy upon him, said: It is befitting for a novice seeking understanding (in the religion) to ensure that he is well-grounded in what he acquires and should not take too much. He should take bit by bit, taking into account what he can memorise and understand, as indeed Allah, The Most High, said:

وَقَالَ ٱلَّذِينَ كَفَرُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةً۬ وَٲحِدَةً۬‌ۚ ڪَذَٲلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ‌ۖ وَرَتَّلۡنَـٰهُ تَرۡتِيلاً۬

And those who disbelieve say: “Why is not the Qur’an revealed to him all at once?” Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages] [25: 32] [5]

Imam Al-Barbahaaree, may Allah have mercy upon him, said, “And know, may Allah have mercy upon you that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books”.

Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah preserve him, stated:

He [Al-Barbahaaree] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from in belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said: [إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ – It is only those who have knowledge among His slaves that fear Allah]. [35:28]

Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said: [وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [11:88]

Allah said:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

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

Allah said:

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

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

Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [6]

Imam Adh-Dhahabi, may Allah have mercy upon him, said:

The focus of the Muhadditheen at present is on the six (major) collections of hadith- the “Musnad Ahmad Ibn Hanbal” and “Sunan al-Bayhaqi”, precise memorisation of its texts and chains of transmission. However, one cannot (truly) benefit from this unless he fears his Lord and adheres to (the teachings) of the hadith. So, for the knowledge of Hadith and its scholars let one weep if he is to weep because Islam has returned to being strange as it was at its inception. Therefore, every person should save himself from the fire of Hell, and there is no power or strength except through Allah. knowledge is not (merely) an abundance of narrations; rather, it is a light that Allah places in Allah upon the heart, and its prerequisite (for seeking after it) is to adhere to it, fleeing from (vain) desires and innovation in religious matters. May Allah grant us and you success in His obedience. [7]

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

It must be recognised (based on conviction) that not everyone who is verbose in their discourse and speech regarding knowledge is (necessarily) more knowledgeable than those who are not. We have been afflicted with the ignorance of people who believe that some people who are expansive in their speech possess greater knowledge than their predecessors. [8]

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

Many of those who came (after the early generation) have been captivated (or put to trial) by this, (mistakenly) believing that the one whose speech, debate, and contention is much more in the issues of religion possess greater knowledge than those who do not. This is sheer ignorance. Consider the seniors and scholars of the Sahabah, such as Abu Bakr, Umar, Ali, Muadh, Ibn Mas’ud, and Zayd Ibn Thabit; what was their affair? Their speech is lesser than that of Ibn Abbas despite being more knowledgeable than him. Similarly, the statements of the Tabi’in are more than those of the Sahabah although the Sahabah possess more knowledge. Similarly, the speech of followers of the Tabi’in are more than those of the Tabi’in, while the Tabi’in are more knowledgeable than them. Knowledge is not (measured) through the abundance of narration or speech; rather, it is a light that Allāh places in the heart through which a servant (of Allah) comprehends the truth and distinguishes it from falsehood, and expresses concise statements – through it – that leads to the intended goals. [9]

Question: Who narrated more hadith – Abu Bakr or Abu Hurairah?

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, responded: Indeed, Abu Hurairah, may Allah be pleased with him, narrated more Hadith than Abu Bakr, may Allah be pleased with him, but that does not mean that Abu Hurairah heard more Hadith than Abu Bakr?! Abu Bakr was a companion of Allah’s Messenger, peace and blessings of Allah be upon him, in the summers, winters, nights, days, (during) journeys, and whilst at home, thus he heard (more) and had more knowledge regarding the circumstances of Allah’s Messenger. However, he did not spend a lot of time sitting and narrating to the people what was heard from the Prophet. [10]

Abu Hurayrah, may Allah be pleased with him, said: Had it not been for two Ayaat in the Book of Allah, The Mighty and Majestic, I would not have narrated anything to you. Allah said:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers [2:159] and the Ayah after it.  Then he said: “(However), the people say, ”Indeed Abu Hurayrah (narrates) a lot.” [11]

The questioner asked Shaikh Salih Aala Ash-Shaikh, may Allah preserve him, “I have been seeking knowledge for some years, but despite this, neither have I consolidated the knowledge-based information nor am I aware of the benefit (acquired from that). What do you advise me? May Allah reward you”.

Response: Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the person receives Allah’s Pleasure. You all know about the man who went away to repent, so the angel of death came to him (i.e. took his soul); then the angels of mercy and the angels of punishment disputed his affair. The angels of mercy said, “He came along being repentant and remorseful in his heart in the presence of Allah” but the angels of punishment said, “He has done no good at all”. Then another angel came in the form of a human being to decide between them and said, “Measure between the two lands” (i.e. to find out which of them he was closer to). They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took him. This repentant man was forgiven because his steps (towards repentance) were recorded for him; therefore the steps of a student of knowledge towards knowledge are an act of worship similar to the steps of the repentant migrator towards the land of goodness. Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship. Therefore, there has to be a truthful intention (behind it), and then the benefit will (be acquired) bit by bit. The aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself-worshiping Allah, The Mighty and Majestic, with correct acts of worship and that your Aqeedah is sound, become submissive to Allah, safeguarded from doubtful matters that are made to resemble the truth and from seeking fame. Allah (The Most High) said:

يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ
إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬

The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].

Allah, The Mighty and Exalted, says: [إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً – Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner].

If you never benefited except yourself and your family, then there is great good in this. [12]

——————————

[a] Backbiting: When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam- 4/553-554]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [13]

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] [14]

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

O Allah! I seek refuge in Your from knowledge that does not benefit, from the heart that is not fearful, from the soul that is not contented and the supplication that is not answered. [15

[1] Saydul Khaatir. page 138

[2] Al-I’tisam 3/434

[4] Bahr Ad-Damoo 171

[5] Al-Faqee Wal-Mutafaqqih 2/100

[6] Awnul Baaree Bi-bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689.

[7] Siyar A’laam An-Nubulaa 13/313

[8] Bayan Fadl Ilm As-Salaf page 40

[9] Bayan Fadl Ilm As-Salah 57-58

[10] Sharh Hilyati Talib Al-Ilm. page 49. 1st Edition. Rabi’ul Awwal 1434AH

[11] Jami Bayan Al-Ilm 1/22

[12] Source: الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ- Question 3. Page 24.

[13] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

[15] Sahih Abi Dawud 1548

Ruling on the statement of a person: “Yaa Rasulal lah”

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Featured, Innovations In Islam (Bidah), Monotheism - Tawheed, Purification of The Soul, Scholars of Islam, Shirk, Sin, Sufis, Worship - 'Ibaadah'.

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

Question: A Muslim testifies that none has the right to be worshipped except Allah and that Muhammad, peace and blessings of Allah be upon him,  is the Messenger of Allah, but when standing up or sitting down, he says, “Yaa Rasulal lah -O Messenger of Allah!” or “Yaa Abal Qasim – O Abu Qasim!” or “Yaa Abdal Qaadir- O Abdul Qadir!” or what similar to these statements related to Al-Isti’anah [i.e. seeking aid and assistance]. What is the ruling on this?

Answer: A person calling [i.e. invoking] the Messenger of Allah, peace and blessings of Allah be upon him, or other than him, such as Abdul Qadir Al-Jaylaani or Ahmad at-Tijaani,  when standing up or sitting down, and seeking assistance in that [action], or what is similar to this, in order to receive a benefit or repel harm- is a type of Shirk Akbar that was widespread during the pre-Islamic era of ignorance. Allah sent His Messenger, peace and blessings of Allah be upon him, to put an end to it, save the people from it, guide the people to single out Allah in worship and supplication. This is because Al-Isti’aanah [seeking aid and assistance] is an act of worship and whoever performs it for other than Allah is a Mushrik. [Footnote a]

Allah directed and taught His slaves to say:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You (Alone) we worship, and You (Alone) we ask for help (for each and everything). [1:5]

Allah said:
وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And the mosques are for Allah (Alone), so invoke not anyone along with Allah]. [72:18]

Allah clarified that He (alone) controls harm and benefit; He alone removes harm and bestows blessings; He alone is the one who bestows good upon His slaves and preserves it for them. None can withold what Allaah gives and none can bestow that which Allah withholds. None can prevent what He has decreed and He is able to do all things. Allah said:

وَلَا تَدْعُ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ ۚ يُصِيبُ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَهُوَ الْغَفُورُ الرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrong-doers). ” And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful. [10:106-107]

Allah said:

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ

He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them.  And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). [35:13-14]

Allah said:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ
وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. [46:5-6]

Allah said:

وَمَن يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ

And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafirun (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful. [23:117]

In these verses, Allah stated that it is disbelief and polytheism to invoke others besides Him. He informed (us) that there is none more astray than the one who invokes others besides Him.
The Prophet, peace and blessings of Allah be upon him, said to Ibn Abbas, may Allah be pleased with him and his father:

وإذا سألت فاسأل الله، وإذا استعنت فاستعن بالله

If you ask (i.e. supplicate), then ask Allah. And if you seek help, seek help from Allaah. [Sahih Al-Jami 7957]

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

الدعاء هو العبادة

Supplication is the core of worship. [Sahih Al-Jami 3407]

Fatawa Al-Lajnah Ad-Da’imah 1/163
—————-

Footnote a:

Ibn Taymiyyah on Shirk and the Excuse of Ignorance | AbuIyaad.Com
https://abuiyaad.com/a/ibn-taymiyyah-shirk-excuse-of-ignorance

Manhaj.Com | excuse of ignorance
https://www.manhaj.com/manhaj/tags/excuse-of-ignorance.cfm

http://www.manhaj.com/manhaj/articles/xwouo-takfir-and-the-excuse-of-ignorance-shaykh-ibn-uthaymeen.cfm

http://www.spubs.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

Short temper vanished after discovering these incredible promises and extraordinary women

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, Featured, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Repentance, Worship - 'Ibaadah'.

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

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

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

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

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

As a result, the sensible person – may Allah have mercy on him (or her)- imposes or obligates caution to the Nafs and strives against it in a more severe manner than striving against an enemy who wants to take their wealth and life – strives against the Nafs both in times of anger and happiness. This is how our prophet disciplined us in many ahadith, saying: “The Mujahid is the one who strives against his Nafs in devotion to Allah – The Mighty and Majestic”. [1]

Angels Constantly Supplicate to Allah to Enter Believers and Their Spouses in Jannah

Allah said:

ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُ ۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعۡتَ ڪُلَّ شَىۡءٍ۬ رَّحۡمَةً۬ وَعِلۡمً۬ا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ
رَبَّنَا وَأَدۡخِلۡهُمۡ جَنَّـٰتِ عَدۡنٍ ٱلَّتِى وَعَدتَّهُمۡ وَمَن صَلَحَ مِنۡ ءَابَآٮِٕهِمۡ وَأَزۡوَٲجِهِمۡ وَذُرِّيَّـٰتِهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise”. [Ghaafir. 7-8]

Allah said:

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Fussilat 34-35]

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

The Messenger, peace and blessings of Allah be upon him, “Whoever suppresses their anger while having the ability to act upon it, Allah, the Exalted, will call them forth in the midst of all the creation on the Day of Resurrection, allowing them to choose from the Hur Al Ayn (of paradise) as they wish”. [2]

The Men and Women of Jannah

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood, and their sweat will smell like musk.” [3]

The Messenger, peace and blessings of Allah be upon him,  said: “If one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it.”[4]

Abu Umamah, may Allah be pleased with him, stated that the Prophet, peace and blessings of Allah be upon him, was asked if the people of Paradise will have sexual relations, so he replied, “Yes, with a manhood that does not get tired and a desire that does not cease – one sexual climax after another one”. [5]

Abu Sa’eed Al-Khudri, may Allah be pleased with him, stated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the believer desires a child in Paradise, he shall be carried (in pregnancy), born, and complete his aging in an hour as he desires.” [6]

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

The reason behind the description of the women of Paradise is so that one is made eager to perform righteous deeds. The beauty of the Hur Al-Ayn (the fair females with wide lovely eyes in Jannah) is neither viewed from one perspective nor is any mind able to comprehend it. Those fair females with wide lovely eyes combine between beauty in their physical form, beauty in all other traits and good manners.

One is amazed by their beauty whenever he glances at them because their beauty is always renewed. They have that glitter in their smile for their husbands, which has no similarity in this worldly life, then what does one think if he were to kiss them and taste the enjoyment from that kiss? Sexual intercourse in this worldly life becomes tiresome and leads to weakness after some time as opposed to sexual intercourse with the women of paradise, because sexual intercourse with the women of Paradise makes a person more lively and active. A man’s wife in Paradise will neither be bored nor tired. Similarly, the virginity of the women of Paradise will not be lost permanently like the virginity of the women of this worldly life, instead whenever the women of Paradise are disvirgined, their virginities are renewed and the man’s reproductive organ is always erected [i.e. during sexual intercourse]. The men of paradise are given the strength of a hundred men put together, thus, whoever preserves his private parts, guards his eye sight and his hearing from the forbidden, he will be from the people with the most strength in Paradise and he will receive the most enjoyment in sexual intercourse. Similarly, sometimes argumentation, differing and trouble occurs between married couples leading to divorce; however none of this will take place between the spouses in Paradise. [7]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc.) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [8]

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. [9]

———————-

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finishes before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [10]

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

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [An-Nisaa.48] [11]

[1] An Excerpt From Adab Anm-Nufus. page 1-3

[2] Sahih Abu Dawud 4777

[3] Al-Bukhari. 3246

[4] Al-Bukhari 6567

[5] Silsilah as-Sahihah 7/1062

[6] Sahih Sunan At-Tirmidhee 2563

[7] at-Taliqat Al-Mukhtasar Alaa Al-Qaseedah An-Nooniyyah 3/1225]

[8] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

[10] Sahih Muslim. 2581

[11]https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

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

Reflection whenever Iblees emboldens the Bid’ee (Haqiqatjou)

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Featured, Methodology - 'Manhaj', Refutations, Uncategorized.

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

Reflection whenever Iblees emboldens the Bid’ee Haqiqatjou to utter falsehood against Ahlus Sunnah or mocks them, or praises misguidance and its proponents among the Rafidah and others

Allah, The Most High, says:

لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. [Al-Imran. 188]

Imaam Ibn Al-Qayyim, may Allah have mercy upon him, said: They rejoice in what they have brought about of bidah and misguidance, and love to be praised for following the Sunnah and sincerity. [i.e. they want to be praised for what they do not deserve about adherence to the sunnah] [1]

The Messenger, peace and blessings of Allah be upon him, said, “Verily, Allah blocks the repentance of every adherent to bidah until he abandons his bidah”. [2]

Imam Al-Albani, may Allah have mercy upon him, said: “This does not constitute a Shariah ruling (i.e. does not mean that the Shariah prevents the person from repentance as a rule), but the meaning of the hadith is that an individual following the path of Bidah and it is made fair-seeming to him that it is good, this one does not repent from it. This is the barrier that hinders and prevents the adherent of Bidah from seeking repentance. (i.e. to abandon the Bidah) In this subject matter here, the scholars said that Bidah in the religion is more perilous than sin, as I explained to you”. [3]

The Prophet, peace and blessings of Allah be upon him, “Whoever starts a good thing [i.e. something other than bidah and sin] and is followed by others, he will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing [i.e. a bidah, sin or something that opposes Islaam] and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way”. [4]

Imam As-Sadi, may Allah have mercy upon him, said, “This subject matter makes clear to you the lofty station of calling to the path of Allah, guidance to His path through every means and path that leads to it; and the lowly status of the caller to evil and a leader in it, and that he is the most degraded human being”. [5]

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

إن الله يبغض البليغ من الرجال الذي يتخلل بلسانه تخلل الباقرة بلسانها

Indeed, Allah hates the eloquent one among men who moves his tongue round [within his teeth], as cattle do. [5.1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allaah preserve him, said: The person intended in this hadith is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and utters something blameworthy. However, if this (eloquence) is not done by way of burdening oneself in speech, such as the one whom Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadith forbids the likes of this action [i.e. eloquent, burdensome speech] and the one who does so is hated by Allah. [5.2]

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

“know, my brother – may Allah ordain for us to be from those who fear Him based on perfect knowledge regarding His perfect Greatness and Sovereignty, and fear Him as He should be feared – that the flesh of the scholars – may Allah the Exalted have mercy on them – is poison, and Allah’s usual way of tearing open the screens of their detractors is well known because speaking ill of them for what they are innocent of is a great matter, and treating their honour with falsehood and slander is a dangerous breeding ground, and it is a reprehensible behaviour to fabricate things about those among them whom Allah choose to revive knowledge”. [6]

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him, said, “Among the hallmarks of the proponents of illegal partisanship is that they mock the (upright) scholars and refuse to sit in the gatherings of the scholars. This is what brings joy to the enemies of Islam, rather it is what brings joy to the devils, and Allah’s Aid is sought”. [7]

The Shaikh also said: Those who speak ill of the scholars, their call will cease and the call of the scholars will remain. Look – may Allah protect you – at the figureheads of the Mu’tazila, and they were extremely intelligent. When they spoke of ill Ahlus Sunnah, the call of the Mu’tazila ceased, the mention of Abu Al-Hudhayl ​​ceased, the mention of Ibrahim Al-Nadhaam ceased, the mention of Wasil Bin Ataa ceased, the mention of Ibrahim Bin Ashras ceased, the mention of Amr Bin Ubaid ceased, while the honourable mention of the scholars remained, Saeed Bin Al-Musayyab, Humayd Bin Abdur Rahman Bin Awf, Abu Salamah, and after them Abdullah Bin Al-Mubarak and Imam Malik. Their honourable mention remains until our time. We ask Allah to bestow mercy on Al-Bukhari and Muslim, on Sa’eed Bin Al-Musayyab, Ibn Al-Mubarak, Abu Salamah Bin Abdur-Rahman Bin Awf, Humayd Bin Abdur Rahman Bin Awf, and those similar to them among the Imams of guidance, such as Imam Ahmad, Abu Hatim, and Abu Zur’ah. We ask Allah to have mercy on them, whereas those others passed away and their books died. In this time, these people who attack the (upright) possessors of Shariah knowledge will die and their call will die, but the upright possessors of Shariah knowledge have died while their honourable mention is alive. The honourable mention of the people of knowledge remains and we ask Allah to have mercy on them, and we benefit from their knowledge, all praise be to Allah, and Allah will grant them an honourable mention in later generations. [8]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: Some individuals consistently violate the honour (of others), particularly (the honour of) scholars, and they are keen to distance themselves from them and refuse to acknowledge or listen to them. Could this behaviour be considered a violation of Allah’s Shariah because when a person hates a scholar and does not learn, they die ignorant or turn away (from guidance). Allah says: [فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ – So, ask the people of knowledge if you do not know]. May Allah reward you; what is your advice?

Response: This has detailed clarification. The one who abuses the scholars of the Sunnah and cautions others against them is inclined towards being a hypocrite, possessor of a wicked heart and creed. It is imperative to be cautious of such an individual, to restrain them, and to notify people about him until he is halted and appropriately punished. This is because warning against people of knowledge and making others flee from them, thus they are not benefited from and Allah’s Shariah is not acquired from them, this can only stem from hypocrisy, disbelief in Allah, obstinacy towards the truth, and hatred towards Islam. As for the warning against evil scholars and the scholars of Bidah so that a student is not deceived by them, this person is to be thanked for his deed and striving after he acquired insight and certainty (regarding the affair)- based on clarity regarding what he says and the one warned against is well-known for bidah and corruption…[9]

Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee (may Allah have mercy upon him) was asked: “What is the verdict of Shariah regarding one who mocks the scholars of the Sunnah, such as Ibn Baz, Ibn Uthaymeen, Shaikh Al-Albani, and others, claiming that they are callers to Fitna?”

Response: This is a plot of the enemies of Islam to separate the scholars from the common people. This plot has been embraced by the Sufis, the Shiites, and the advocates of illegal partisanship who harbour bias against scholars, along with the Sururis, who defame the scholars and accusing them that their call is that of Fitna. Therefore, it is said to them: O Miskeen! What have you done for Islam?! Where are your books? Where is your pursuit of knowledge? Where is your call to Islam? Perhaps you are in an evil state, the beard shaved as we have seen the Sufis in Hadhramaut. The beard is shaved, the creed is ruined, and you are upon extreme ignorance. However, what is important to know is that they are callers to ignorance and misguidance.

Allah said in His Noble Book:

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ‏

Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [Al-Mujaadilah. 11]

Allah mentioned them (I.e. the upright scholars) specifically after mentioning the believers in general, saying:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

It is only those who have knowledge among His slaves that fear Allah. (Surah Fatir. Ayah 28)

Allah also said:

هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

Say: “Are those who know equal to those who know not?” It is only men of understanding who will remember (i.e. get a lesson from Allah’s Signs and Verses). (Surah Az-Zumar. Ayah 9)

This is proof that those who speak ill of the scholars do not possess sound intellect. [10]

Ibn Asakir, may Allah have mercy upon him, said: Al-Abdariy was the Shaikh with the most memorisation I have ever met and he was a jurist. It was reported that he entered Damascus during the lifetime of Abul-Qasim Bin Abee Al-Ala, and I heard him when Imam Malik was mentioned, he said “He is coarse and rough!” He stated when he came across a statement of Abu Ubaid, “He was nothing but an absent-minded donkey who did not know jurisprudence!” I was told about him that he said about Ibrahim Al-Nakha’ee: “He is one-eyed, evil!” So we gathered one day with Ibn As-Samarqandi to read the book Al-Kamil, and it was stated in it “As-Sadi said such and such” , so he said, “Ibn Adi is lying, rather this is a statement of Ibrahim Al-Jawzajani”. So, I said to him, “He is Al-Sadi. How much bad manners can we tolerate from you when you say such-and-such about Ibrahim, and say about Malik “Coarse” and speak about Abu Ubaid?!” He became angry and trembling, and said, “Ibn Al-Khatibah, Al-Bardani and others were afraid of me, so the matter came to you and you say this about me?!” So, Ibn As-Samarqandi said to him: “This is for that (behaviour of yours)”. I (Ibn Asaakir) said to him, “We’ll only honour you as long as you honour the Imams”. [11]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said: “O Muslims! Fear Allah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow, and the one with whom your religion is safe because indeed all the proponents of religious innovation are falsifiers, liars, and sinners. They are not cautious – neither do they pay attention nor do they fear, and together with that they are not to be trusted that they would not distort what you hear. They say what they do not know with regards to what they disapprove of and when proclaiming their lies; but Allah (knows, hears, and sees) what they do. Therefore, be cautious of them, trust them not, reject them, and avoid them because this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter. Be careful of opposing Allah and being the means to destroying the religion He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. What can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them, and assisting them in enticing the ones they entice and wooing to their views and the religion (i.e. religious innovations) they follow? This is sufficient to be regarded as associates of theirs in what they do”. [12]

Imam Abu Haatim Ar-Raazee, may Allah have mercy upon him] said, “A (clear) sign of Ahlul Bidah (the proponents of innovation in religious matters) is that they speak ill of Ahlul Athar (those who adhere to the authentic narrations of Prophet and his companions in creed, manners, and methodology)”. [13]

Malik Bin Deenaar, may Allah have mercy upon him, said, “It is enough evil for a man that he is not righteous yet he speaks ill of the righteous”. [14]

Imaam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allaah they give life to the dead and with the Light of Allaah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allaah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of innovation and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allaah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones. [15]

We say to Haqiqatjou and his ilk when they belittle Imam Muhammad Ibn Abdil Wahhab or any scholar of Ahlus Sunnah:

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

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

[1] Madaarij as-Saalikeen 1/84

[2] Silsilah As-Saheehah 1620

[3]https://www.alathar.net/home/esound/index.php?op=codevi&coid=156231

[4] Reported by al-Tirmidhi, no. 2675]

[5] An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st Edition 1424AH (2003). Tafseer Surah Yasin. Ayah 12

[5.1] Sahih Abi Dawud 5005

[5.2] Explanation of Sunan Abu Dawud. Audio number 569.

[6] Tabyeen Ka’dhib Al-Muftari. pages 27-29

[7] Gharah Al-Ash’ritah 1/355

[8] A paraphrased excerpt from this link: https://youtu.be/0aC2EK69G5E?si=7cxsexkUgXk2v3Xn

[9]https://binbaz.org.sa/fatwas/20908/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D9%82%D8%B9-%D9%81%D9%8A-%D8%A7%D8%B9%D8%B1%D8%A7%D8%B6-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%8A%D9%86-%D9%88%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1#:~:text=%D9%81%D8%A7%D9%84%D8%B0%D9%8A%20%D9%8A%D8%AA%D8%B9%D8%B1%D8%B6%20%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1%20%D8%A7%D9%84%D8%B3%D9%86%D8%A9%20%D9%88%D9%8A%D9%8F%D8%AD%D8%B0%D9%90%D9%91%D8%B1,%D8%A7%D9%84%D9%86%D9%81%D8%A7%D9%82%20%D9%88%D8%A7%D9%84%D9%83%D9%81%D8%B1%20%D8%A8%D8%A7%D9%84%D9%84%D9%87%D8%8C%20%D9%88%D8%A7%D9%84%D8%B9%D9%86%D8%A7%D8%AF%20%D9%84%D9%84%D8%AD%D9%82%D8%8C

[10] من شريط : ( أسئلة شباب القاهرة بعدن ) – From the audio tape: (Questions of the youth of Cairo in Aden)

[11] Taareekh Dimashq 53/60

[12] Taareekh Dimashq 6/361

[13] Aqeedah As-Salaf 105

[14] Shu’ab Al-Iman 9/121]

[15] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Response to a beloved brother who mentioned his grief to us

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

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

الٓمٓ (١) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢)وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ (٣) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ (٤) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأَتٍ۬‌ۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٥) وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفۡسِهِۦۤ‌ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلۡعَـٰلَمِينَ (٦) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِى كَانُواْ يَعۡمَلُونَ (٧) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (٨) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَنُدۡخِلَنَّهُمۡ فِى ٱلصَّـٰلِحِينَ (٩) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَٮِٕن جَآءَ نَصۡرٌ۬ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا ڪُنَّا مَعَكُمۡ‌ۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِى صُدُورِ ٱلۡعَـٰلَمِينَ (١٠) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَـٰفِقِينَ (١١)

Alif-Lam-Mim. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars; Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! Whoever hopes for the Meeting with Allah, then Allah’s Term is surely coming. and He is the All-Hearer, the All-Knower. And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the ‘Alamin (mankind, jinns, and all that exists). Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad, and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do. And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do. And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise). Of mankind are some who say: “We believe in Allah,” but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment, and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allah Best Aware of what is in the breast of the ‘Alamin (mankind and jinns). Verily, Allah knows those who believe, and verily, He knows the hypocrites. [Surah Al-Ankaboot’ Aayaat 1-11]

Our beloved Salafi brother, close friend and confidant said to us today: “May Allah bless you all. Not by way of compliant  – as I leave my affair to Allah, but by way of information. I’m finding it a bit more difficult today- Qadar Allah. May Allah make it an expiation for me, grant me patience, strength and determination needed during Fitna”. [end of quote] [Footnote a]

We remind ourselves and him, first and foremost that the Messenger, peace and blessings of Allah be upon him, said: “If one of you is afflicted with a calamity, then let him reflect upon his calamity through me (i.e. my death), for indeed it is the greatest of calamities”. [1]

Imam Al-Qurtubi, may Allah have mercy upon him, reported in his Tafsir that Imam Ibn Abdil Barr, may Allah have mercy upon him, said:

“Indeed, he (the Messenger) spoke the truth because the calamity that results from his death is greater than every calamity that will afflict a Muslim after him until the day of judgement. The revelation stopped and Prophethood ceased (forever)”. [2] There is nothing more severe upon the Muslims than the death of Allah’s Messenger, peace and blessings of Allah be upon him, because indeed he was the most trustworthy and perfect guide for the Ummah. [3]

Reflect Upon The Harm Received By The Messengers

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

Allah tested Prophet Ayyoub, peace be upon him, and Prophet Yaqub, peace be upon him, during the time he lost his two sons, (Yusuf and Binyamin), peace be upon them, along with the profound sorrow that afflicted his heart. Allah says:

وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬

And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf. 84]

Allah tested Muhammad, peace and blessings of Allah be upon him, during the initial years of his prophethood, commanding him to call his people to renounce the Shirk and the erroneous beliefs inherited from their ancestors. He communicated this message both privately and publicly, tirelessly day and night. He engaged with them in their social settings, assemblies, and communities, persistently advocating for nearly 13 years, despite enduring significant persecution, a stark contrast to the 40 years of his life before this period during which he faced no harm.

He hailed from a distinguished and esteemed tribe, belonging to a household that was both noble and revered. He grew up with refined manners, earning him the admiration and respect of the people, however, he remained remarkably humble despite his elevated status. The individual possessing these attributes endured significant suffering and encountered profound difficulties. This suffering was exacerbated by ridicule; this one spat in his face, another tried to place his feet on his neck while he was in prostration to his Lord, and yet another placed camel intestines on his back when he prostrated to his Lord. Another seized the collar of his garment in an attempt to strangle him. His uncle, Abu Lahab, relentlessly pursued him, cautioning others by declaring, “He is a liar” and “He is insane.”

The ignorant were stirred up against him, and they hurled stones at him until blood streamed from his feet. Others chose to ostracize him and his close relatives for an extended period, hoping they would perish from starvation. Some individuals subjected his followers to various forms of torment, including forcing them to lie on the scorching sand during the peak heat of the day without access to water. One follower was burned with fire, and the only thing that could extinguish the flames was the fat from his back. A woman among them faced severe torture, but when it became evident that she would not abandon her faith in Islam, she was stabbed in her private area and ultimately killed.

The suffering they endured stemmed solely from the Messenger’s efforts to lead them away from the darkness of Shirk and into the light of Islam. He intended to remove them from corruption and guide them towards righteous behaviour, to steer them away from the wrath of Allah and direct them towards the means of achieving His Pleasure. He sought to divert them from the path of eternal punishment and guide them towards everlasting happiness. Despite the clarity of these truths, they remained oblivious, fixated instead on the fact that he was urging them toward something contrary to their desires.

Furthermore, Allah tested the Prophet peace and blessings of Allah be upon him, through the loss of his parents during his early childhood, followed by the passing of his grandfather, the demise of his uncle who provided him with protection, and the death of his wife who offered him solace. The calamities continued unabated, despite his status as the leader of the children of Adam and his position as the most beloved individual to Allah.

Contemplate these matters to understand, through genuine knowledge, that the competitive strife in which we participate, driven by our desire to attain the pleasures of this world, pales in comparison to the pursuit of Allah’s Pleasure and the everlasting joy of paradise. In contrast, the suffering and challenges of worldly existence that we seek to avoid are insignificant when weighed against Allah’s discontent, His wrath, and the eternal torment of hellfire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [4]

Shuraih Al-Qaadhiy, may Allah have mercy upon him, said:

Indeed, when afflicted by a calamity, I praise Allah four times: I praise Allah for not making the calamity greater than what it is. I praise Allah for granting me patience. I praise Allah for the reward I hope for in that calamity and I praise Allah for not placing that calamity in the affairs of my religion. [5]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [6]

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] [7]

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

O Allaah! I seek refuge with You against distress and grief, helplessness and laziness, miserliness and cowardice, being heavily in debt and being overcome by men. [Saheeh Al-Bukhaari. Number 2893] [8]

Footnote a: https://salafidawahmanchester.com/2024/09/30/souls-cannot-be-purified-until-they-are-put-to-the-test-by-imam-ibn-al-qayyim-qayyim/

Also read: It may be that you dislike a thing which is good for you

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

[1] Sahih Al-Jaami As-Sagheer. Number 347

[2] Al-Jami Li-Ahkam Al-Qur’an. Tafsir Surah Al-Baqarah Aayaat 155-157

[3] Shuruh Sunan Ibn Maajah pages 633- 634

[4]An Excerpt from “Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee”. 11/311-313

[5] Shu’ab Al-Eemaan 9507

[6] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[7] https://salafidawahmanchester.com/2019/03/12/shuraih-al-qaadhiys-thankfulness-when-afflicted-with-a-calamity/

[8] https://salafidawahmanchester.com/2020/03/24/grief-distress-helplessness-laziness-miserliness-cowardice-being-heavily-in-debt-and-being-overcome-by-men-the-prophet-used-to-seek-allaahs-refuge-from-these-eight-affairs/

Interactions Comparable to Nourishment, Medication, Ailments, and Ingesting Poison

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin.

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

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

The first group is those whose companionship is akin to nourishment, essential for both morning and evening. One leaves it once their needs are fulfilled, and returns to it when in need. These people are those who know Allah, His commandments, the plots employed by His enemies, the diseases of the hearts, and the remedies to heal them. They are sincere to Allah, His Messenger, and His creation, and their company brings forth comprehensive benefits.

The second group is those whose companionship can be compared to vital medication needed during periods of illness. Thus, you do not need to intermingle with them as long as you are healthy. These are people one cannot do without when it comes to beneficial aspects of life, such as sustaining a livelihood, fulfilling various dealings, engaging in partnerships, seeking consultation, receiving medical aid, and so forth.

The third group is those whose companionship resembles various diseases, each with its level of severity and mildness. Within this group, there is one whose companionship is akin to a chronic illness. This particular person does not bring any benefit to your religious or worldly matters, and in fact, associating with them may result in a loss in either or both aspects of your life. Therefore, if you engage with this person, it would be like a disease that could ultimately lead to your demise. Among them, there is one whose companionship is comparable to a toothache whose pain intensifies, but abates once the toothache disappears.

The fourth group is those whose companionship is utterly destructive, and associating with them is akin to consuming poison. Common indeed is this among the people! May Allah not increase their numbers, and they are the advocates of misguidance and innovation in religious matters. They obstruct others from following the path of the Messenger, peace and blessings of Allah be upon him, and instead call to that which is in opposition to it. They divert people from the path of Allah and strive to distort it, presenting innovation in religious matters as if they were part of the Sunnah, and misrepresenting virtues as vices and vices as virtues. Whenever you establish pure Islamic monotheism among them, they say, “You have degraded the Awliyaa [friends of Allah]”. [Footnote a] And when you adhere strictly to the path of the Messenger, they say, “You have invalidated the adherence to the path of the Imams”. [Footnote b] Furthermore, when you enjoin what Allah and His Messenger have commanded and forbid what they have forbidden, they say, “You are subjecting people to trials”. [Footnote c] [1]

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Footnote a:

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him,stated: Allah, Glorified and Exalted be He, said:

وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٌ۬ مِّنۡہُمۡ‌ۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ۬ كَذَّابٌ
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡہُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡ‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ۬ يُرَادُ
مَا سَمِعۡنَا بِہَـٰذَا فِى ٱلۡمِلَّةِ ٱلۡأَخِرَةِ إِنۡ هَـٰذَآ إِلَّا ٱخۡتِلَـٰقٌ
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَا‌ۚ بَلۡ هُمۡ فِى شَكٍّ۬ مِّن ذِكۡرِى‌ۖ بَل لَّمَّا يَذُوقُواْ عَذَابِ

And they wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say, “This (Prophet Muhammad) is a sorcerer, a liar. Has he made the aaliha (gods) (all) into One Ilaah (God – Allah). Verily, this is a curious thing!” And the leaders among them went about (saying), “Go on and remain constant to your aaliha (gods)! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention! Has the Reminder been sent down to him (alone) from among us?” Nay! But they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) Torment! [Surah Sa’d. 4-8]

So, you say to the Raafidah, “Indeed, it is shirk to invoke other than Allah with regards to seeking benefit and protection from harm in a matter which none can (fulfil) besides Allah. It is not permissible to invoke Ali Ibn Abee Taalib [may Allah be pleased with him] or other than him amongst the dead [may Allah have mercy upon them] because Allah [The Mighty and Majestic] said:

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. [Surah Fatir. 13-14]

And Allah said:
وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.’ [Surah Al-Ahqaf. 5-6]

And Allah said:
وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.’ [Surah Al-Muminoon. 117]

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

Allah said:
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يُرِدۡكَ بِخَيۡرٍ۬ فَلَا رَآدَّ لِفَضۡلِهِۦ‌ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.’ [Surah Yunus. 106-107]

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie! [2]

Footnote b:

https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/

https://www.salafisounds.com/cling-to-the-sunnah-and-avoid-taqleed-tele-link-with-abu-khadeejah-abdul-wahid/

Footnote c:
https://abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/#:~:text=’%20Rather%20you%20should%20enjoin%20the,just%20go%20along%20with%20them.

[1]An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/467-469

[2]An Excerpt from “Ilhaadul Khomeini Fee Ardil Haramayn”. Pages 206-207

The Muslim’s perspective on the months of the Year

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

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

Allah, The Most High, said:

إِنَّ عِدَّةَ ٱلشُّہُورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَہۡرً۬ا فِى ڪِتَـٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ

Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth. [at-Tawbah. 36]

Imam As-Sadi, may Allah have mercy upon him, said:

Meaning, well-known months decreed by Allah; [يَوۡمَ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ – on the Day when He created the heavens and the earth]- Meaning, He established the alternation of its nights and days, decreed their time periods and divided them into these twelve months. (1)

Allah, The Exalted, said: [يَسْأَلونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ – They ask you (O Muhammad) about the new moons. Say: These are signs to determine fixed time periods for humankind and for the time of the Hajj]. [Al-Baqarah. 189]

Imam As-Sadi, may Allah have mercy upon him, stated:

Allah – by His Mercy and kindness – placed it in this manner where it alternates. The crescent appears weak at the beginning of the month, gradually increases by the middle of the month and then it decreases until the end of the month. This is how it is in order that people would know the time periods of their acts of worship, such as fasting, the times for the payment of Zakat, and the time of Hajj. And when it is the case that Hajj takes place during specific months that are well known and takes a long time, Allah stated: [وَالْحَجِّ – and for time of Hajj].

Furthermore, based on the the phases of the moon people become acquainted with the times for the payment of unpaid debts, rental time periods, the time period of Iddah (i.e. the time period a woman has to wait before remarrying again after divorce or after the death of a husband), the time period of pregnancy and other matters that are related to people’s needs. Therefore, Allah has made it a means determining time periods that is known to everyone-young and old, knowledgeable and ignorant. If time periods were determined by way of the solar calendar, none would be acquainted with it except a very few amongst the people. (2)

Ibn Umar, Allah be pleased with him and his father] reported Allah’s Messenger, peace and blessings of Allah be upon him, stated, “The month is thus and thus and thus (i. e. pointing with his fingers thrice), and he held back his thumb at the third time (in order to show that it can also consist of twenty-nine days)”. [Sahih Muslim 1080]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, was asked:

Some people say: “We do not use the Gregorian date before the Hijri date due to having loyalty (to other than Islam) and to aid (another religion), but rather the Gregorian date is more accurate than the Hijri calendar in terms of what they see”, and that “Most countries use this calendar.”

Response: Be patient, my brother! The crescent moon is the basis (for determining the monthly time periods) for all human beings. Read the statement of Allah, The Exalted:

[ يَسْأَلونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ – They ask you (O Muhammad) about the new moons. Say: These are signs to determine fixed time periods for humankind and for the time of the Hajj]- Meaning, for all people.

And read the statement of Allah, The Exalted:
إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْراً فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ

Verily, the number of months with Allah is twelve months (in a year),  so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred…] [at-Tawbah. 36]

Therefore, it was ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). The months are determined by the crescent moon and this is why the Prophet, peace and blessings of Allah be upon him, explained that the four (sacred ones among the 12) are Rajab Dhul Qidah, Dhul Hijjah and Muharram, and this is the basis of the matter. The months used by the people at present – months determined based on conjecture- are not established on a (sound) basis. If they were based on the sighting of the Buruj (a great number of distant big stars), their basis would have been based on the Buruj which is clear in the sky, well known and their times are known, however, they (i.e. the non-Islamic months)are based on conjecture and do not have a basis at all due to the fact that some are twenty-eight days and some of them thirty-one.

However, if we find ourselves in difficult circumstances and it becomes necessary to mention the Gregorian date, why do we have to alternate from the Arabic Hijri date – the one based on the Shariah – to this date that is based on conjecture and has no foundation?! We are very able to use the Arabic date and then say, “Corresponding to such and such date (i.e. in the Gregorian date)” given that when many Islamic countries were colonised by the unbelievers, they changed the date to their own- enslaving and humiliating the society. You understand, so we say, if we find ourselves in difficult circumstances and it becomes necessary to mention the Gregorian date, let it be first that the Arabic Hijri date – the one based on the Shariah – is mentioned, then we say, “Corresponding to such and such”. (3)
Origin of The New Years Events, Festivals, Celebrations

Shaikh Abu Khadeejah, may Allah preserve him, stated:

The earliest known record of a New Year festival dates from about 2000 BCE in Mesopotamia, where in Babylonia the new year (Akitu) began with the new moon after the spring equinox (mid-March) and in Assyria with the new moon nearest the autumn equinox (mid-September). For the Egyptians, Phoenicians, and Persians the year began with the autumn equinox (September 21), and for the early Greeks it began with the winter solstice (December 21). On the Roman republican calendar the year began on March 1, but after 153 BCE the official date was January 1, which was continued in the Julian calendar of 46 BCE. In early medieval times most of Christian Europe regarded March 25, the Feast of the Annunciation, as the beginning of the new year, although New Year’s Day was observed on December 25 in Anglo-Saxon England. William the Conqueror decreed that the year begin on January 1, but England later joined the rest of Christendom and adopted March 25. The Gregorian calendar, adopted in 1582 by the Roman Catholic Church, restored January 1 as New Year’s Day, and most European countries gradually followed suit: Scotland, in 1660; Germany and Denmark, about 1700; England, in 1752; and Russia, in 1918. (4)

Congratulations During The New Year

When we enquired about some proof regarding the new year few years ago, Shaikh Abu Khadeejah, may Allah preserve him, forwarded us a Fatwa of Imam Muhammad Ibn Saalih Al-Uthaymeen, may Allah have mercy upon him, as follows: Shaikh Ibn Uthaimīn was asked, “What is the ruling on congratulating non-Muslims during their Christmas celebrations? How are we to respond to them if they congratulate us with Merry Christmas?” So he answered, “Congratulating the non-Muslims during their Christmas celebrations or other religious celebrations is forbidden by a consensus cited by Ibn Al-Qayyim in his book, Ahkām Ahlidh-Dhimmah…* If they congratulate us during their celebrations, we do not respond to that, because it is not our celebration and it is a celebration that Allah is not pleased with. That is because either it is a celebration that they have innovated into their religion or it is one that is legislated in their religion but was abrogated with the advent of the religion of Islam which the Prophet Muhammad, peace and blessings of Allah be upon him, was sent with to the whole of mankind. It was regarding this that Allah said, “And whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be one of the losers.” (Āli ‘Imrān 3:85) Therefore, to accept an invitation from them at Christmas is forbidden because to participate with them (in a Christmas meal) is even more severe than congratulating them.” (Majmū’ Fatāwā 3/45-46, abridged)

The Majority Are Not a Proof of Right or Wrong, So Do Not Blindly Those Who Celebrate or Offer Congratulations That Are Not Allowed In The Shariah – Whether In a Muslim Country or Non-Muslim Country

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life etc], whilst saying: ‘’Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them’’. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly] [Surah Yusuf Ayah 103]. (5)

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

If numbers is the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allaah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Aayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family and companions], and they neither desire reward from the people nor seeking to be thanked. (6)

All praise and thanks be to Allah, all the above does not negate peaceful coexistence with non-Muslims. Must read articles below:

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

Living With non-Muslims in the West with fine conduct

https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Informing The Authorities of Terrorist Plots – By Shaikh Abu Khadeejah [may Allaah preserve him]:
https://masjidfurqan.co.uk/2014/07/03/informing-the-authorities-of-terrorist-plots-by-ustaadh-abu-khadeejah-may-allaah-preserve-him/

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property: http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies

https://abukhadeejah.com/the-prophet-of-islam-would-not-kill-diplomats-ambassadors-emissaries-or-foreign-delegations-even-if-they-were-sent-by-the-worst-of-his-enemies/

[1] An Excerpt from “Tafseer As-Sadi]

[2] An Excerpt from “Tafseer as-Sadi]

[3] https://www.alathar.net/home/esound/index.php?op=codevi&coid=64945. paraphrased]

[4] https://abukhadeejah.com/ibn-taymiyyah-on-participating-in-the-annual-celebrations-of-the-unbelievers/ ]

[5] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412-416. slightly paraphrased]

[6] قم المعاند – 2/547]

[16] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Brotherhood, Charity (Sadaqah), Featured, History of Islam, Morals and Manners - 'Akhlaaq'.

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

The Ruler of Khwarezm Requests Protection from Sultan Salim II:

The ruler of Khwarazm complained to Sultan Salim II regarding the Shah of Persia, who was seizing pilgrims from Turkistan as they entered his territory. He also pointed out that after Moscow’s conquest of Astrakhan, the flow of pilgrims and trade had been hindered. In light of these challenges, the Khwarazm ruler, along with the leaders of Bukhara and Samarkand, urged Sultan Salim II to reopen Astrakhan to facilitate the pilgrimage route. The Ottoman Empire responded. Grand Vizier Sokullu Muhammad Pasha prepared a significant military campaign during the years 976-977 AH (1568-1569) aimed at capturing Astrakhan and establishing it as an Ottoman stronghold in the region. Plans were made to construct a canal linking the Volga and Don rivers to enable the passage of ships. This was to help the Ottoman fleet enter the Caspian Sea via the Black Sea, enabling them to stop Russian expansion to the south and push the Persians out of the Caucasus and Azerbaijan. It was also facilitate an invasion of Persia from the north, instead of having to navigate the difficult terrain of Azerbaijan and deal with the enemies of the Safavids and the Crimean Tatars, in order to revive the ancient trade routes that connect Central Asia from east to west. The Ottomans began a project to connect the Don River with the Volga. By the month of Jumada al-Awwal in 977 AH (October 1569), one-third of the canal was completed. However, winter halted the work. At that time, the campaign leader suggested using small ships loaded with cannons and ammunition to attack Astrakhan. Unfortunately, the campaign failed due to natural conditions. Despite this, Sokollu Mehmed Pasha managed to strengthen the Sultan’s control over the princes of Moldavia, Wallachia, and Poland, temporarily blocking Russia’s expansion to the north and west of the Black Sea.

Cyprus:

Italy and Spain recognised the importance of Cyprus, and there were rumours in Europe about forming an alliance against the Sultan. However, nothing was done at the time to save Cyprus from the Ottomans, who invaded the island with overwhelming force. They entered the island easily, and the strong city of Famagusta stood against the Ottomans, led by Pasha and Bragadin, who faced an Ottoman army of one hundred thousand soldiers. The Ottomans used all known siege tactics, including attacks and mining, but these had no effect on the garrison. If a Christian force had arrived to help, the Ottomans would have been in danger. Unfortunately, famine took its toll, and the city surrendered in the spring of 979 AH, August 1571. The Ottoman Empire, after conquering Cyprus, brought many people from Anatolia, whose descendants still live on the island. Although the Orthodox Cypriots welcomed Ottoman rule for saving them from Catholic persecution by Venice for centuries, the Ottoman occupation upset the Catholic state. The Ottoman fleet returned after completing its mission in Abanjani, and most of the soldiers left as winter arrived, marking the end of the battle season and preparing for the next year. [An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Sukqoot 6/308-309]

What sparked the continuation of this series? Read here: https://salafidawahmanchester.com/2024/11/22/a-century-after-the-end-of-the-ottoman-empire/

Furthermore, it is essential to ensure that the contributions of those who supported the religion are accurately represented. A thorough examination of Ottoman history and their impact on Europe reveals why certain European historians may attempt to misrepresent their legacy, focusing solely on their shortcomings while downplaying their accomplishments. It is evident that the early Ottomans exhibited a higher moral standard compared to their later counterparts. Therefore, we will not passively accept any distortion of the image of any Muslim, and it is equally unacceptable to misrepresent non-Muslims. Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, highlighted the significant contributions of many non-Arabs to the service of Islam, including the Ottomans. He stated:

“When Muslims conquered different regions of the earth and Islam spread, it appeared as though it began with non-Arabs, until Persians and other non-Arabs became scholars and Imams of mosques, and people learned from them. Many non-Arabs are mentioned in Islamic history as leading the Muslims in knowledge, pronouncing religious verdicts, and other matters. Consider Abu Haneefah (may Allah have mercy on him), who was not Arab, and Imam Al-Bukhaari (may Allah have mercy on him), whose book became an upright example. There is no Muslim who is not familiar with Imam Abu Abdillah Muhammad Bin Isma’eel Al-Bukhaari. And take into account other Imams of Islam other than Al-Bukhari and Abu Haneefah. So, when Islam was implemented, it erased the differences that the people had created; and why did those non-Arabs become the leaders and Imams of the Arabs? That is because they carried the religion, raised the banner of true Islamic monotheism – there is no deity worthy of worship except Allah, and Muhammad is Allah’s Messenger – and because there is no difference in virtue between a non-Arab and an Arab except through fear of Allah. When Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because they did not accept leadership or give precedence to anyone based on this; rather, they accepted everyone because people are equal in this matter. The Quraish rulership, the Umayyad rulership, and the Abbasid rulership ended; then the Mamluk rulership arose, followed by the rulership of Banee Uthman – meaning in the beginning when it was upright, thus, so the Muslims obeyed them and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so. As a result, class distinction and its practise were eradicated from the start, and no one had any reservations about implementing Islam. Islamic history attests to the application of this magnificent principle“.

Please verify posts from this website

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

Assalamu Alaykum Warahmatullahi Wabarakayuhu.

It is essential to scrutinize each post from this website, as there have been attempts by certain groups hostile to Muslims to manipulate the content. Should you encounter any post that seems inconsistent with its title or conveys a message that appears favorable towards specific non-Muslim groups notorious for their violence against Muslims, or statements suggesting hostility towards Muslim rulers, please be assured that it does not originate from this website. Such posts have likely been altered. Our  website technician has already had to remove posts that were added by outside sources. I just deleted a post in Russian that was inserted into the site.

[15] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Brotherhood, Charity (Sadaqah), Featured, History of Islam, Morals and Manners - 'Akhlaaq'.

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

Sultan Salim II

He ascended to the throne on the 9th of Rabi’ al-Awwal in the year 974 AH, yet he was not adequately prepared to safeguard the conquests of his father, Sultan Suleiman. Had it not been for the exceptional minister, the great warrior, and the capable politician, Muhammad Pasha Sokollu, the state would have collapsed. He restored its dignity, instilled fear in the hearts of its enemies, negotiated a peace treaty with Austria, and finalized an agreement in the year 975 AH, corresponding to 1567, which allowed Austria to retain its possessions in Hungary. Additionally, the annual tribute previously established was paid to the state, and the princes of Transylvania, Wallachia, and Moldavia acknowledged his authority.

A renewed truce was established with the King of Poland and Charles IX, King of France, in 1569. This period also saw an increase in French consular privileges. Henry, the brother of the King of France, was appointed as the King of Poland in agreement with France, which had begun to emerge as the dominant trading power in the Mediterranean. In accordance with previous treaties, France dispatched Christian missionary missions throughout the regions inhabited by Christians, particularly in the Levant, fostering a sense of affection for France among the Christians of the region, which notably contributed to the weakening of the state.

As French influence spread among the Christian populations, there was a corresponding increase in rebellion and encouragement for revolutions. One of the significant outcomes of this intervention was the preservation of the nationality and language of the Christian minorities. Consequently, when the Ottoman Empire weakened, these groups rose in revolt, demanding independence with the support and backing of Christian European nations.

The conviction of European nations regarding the foreign privileges system, which they considered a legitimate right, prompted France to dispatch troops to assist Venice during its conflict with Sultan Murad IV (1624). Additionally, France sent an ambassador along with a naval fleet to pressure the Ottoman Empire into defining these privileges. However, the Grand Vizier, who still held political authority, informed the ambassador that these treaties were not a significant threat, as they were merely a royal grant. This response led France to withdraw its threats.

The situation was manipulated in an attempt to persuade the Sultan to agree once again to renew the system of privileges in 1673, which exacerbated the issues at hand. Instead of learning from the events that transpired, the Ottoman Empire, under the orders of Sultan Mehmed IV (1648-1687), granted France the right to protect Jerusalem.

The privileges continued to be renewed, with each instance introducing a new restriction on the Sultanate. In the year 1740, the Sultanate granted new commercial privileges to France. However, these privileges faced a significant threat when Napoleon Bonaparte occupied Egypt, leading the Sultanate to suspend their implementation. Nevertheless, Napoleon retreated at a crucial moment to preserve the Sultanate, proposing France’s withdrawal from Egypt in exchange for the renewal of privileges. This agreement was successfully reached on October 9, 1801, when the Sultanate granted a new privilege allowing France freedom of trade and navigation in the Black Sea

The consequences of these privileges were extremely detrimental to the empire. The Greek historian Dimitri Kitsikis noted that these privileges undermined the empire’s economy by dismantling the Ottoman tax system, which was designed to protect local trade from foreign competition. Furthermore, these privileges prevented the empire from implementing reform projects and generating new financial resources to address administrative and governance expenses. As a result, the foreign privilege treaties became humiliating charters for the Ottomans, as Europeans were not subject to Ottoman authority, effectively positioning them as a government within the Ottoman government.

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Suqoot 6/306-308