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What’s Known Over Past Thirty Years: Reasoned Pursuit of Clarity

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

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

Different Levels of The Scholars of Ijtihad

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

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

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

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

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

 

[2]

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

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

 

[3]

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

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

 

[4]

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

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

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

An Incident Between AbuBakr And Rabee’ah: A Lesson In Maturity, Fair Play, Accountability, And Responsibility During Disagreement

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

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

Rabee’ah Al-Aslami, may Allah be pleased with him, narrated:

I used to serve Allah’s Messenger, peace and blessings of Allah be upon him, so he gave me a piece of land and gave Abu Bakr, may Allah be pleased with him, a piece of land. Then, the worldly life came and we argued over a bunch of palm trees. Abu Bakr said, “It is in my piece of land” and I said, “It is in my piece of land!” There was an exchange of words between Abu Bakr and myself, then Abu Bakr said something to me that I disliked and he regretted that. He said to me, “O Rabee’ah! Say in return to me what I said to you so that it becomes a retribution”. I said, “I will not do so!” Abu Bakr said, “Say it, or I will call Allah’s Messenger on you!’ I said, “I will not do so”. Abu Bakr abandoned the piece of land and went to the Prophet, peace and blessings of Allah be upon him, while I followed him. The people from (the tribe of) Aslam came and said, “May Allah have mercy upon Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?” I said, “Do you know who that is? That is Abu Bakr -the Truthful! He is the one who was in the Cave with the Prophet and the elder of the Muslims! So beware that he turns around and see you helping me against him and it makes him angry, then Allah’s Messenger comes along and become angry because of Abu Bakr’s anger, and then Allah becomes angry due to their anger, thus, Rabee’ah is destroyed!” They said, “So what do you want us to do?” I said, “Go back to where you came from”.

Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he got to the Prophet and informed him of our conversation as it happened. He (the Prophet) raised his head to me and said, “O Rabee’ah! What is going on between you and As-Siddeeq?” I said, “O Allah’s Messenger! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it be would be a retribution”. Allah’s Messenger said, “Do not return his comment to him, rather say ‘May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Thus, Abu Bakr turned his face and began to cry”

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

This hadith contains an amazing story from which we can take an exhortation and a lesson. Firstly, it is a proof regarding the purity of the hearts of the Sahabah towards one another, and that when disagreement occurred between them regarding a worldly matter, they did not boycott one another – neither harboured resentment nor hatred; rather one gave sincere advice to the other.

This story shows that the Sahabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. If punishment was legislated for an evil deed, they wished that such punishment is received in this worldly life and not the afterlife. This story shows the virtue of AbuBakr – his status in the eyes of the Sahabah,  the Prophet and in the sight of Allah, for indeed the Prophet used to hold him in high regard and raised him to his rightful status, as Allah stated in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, and he [Muhammad] said to his companion [Abu Bakr], “Be not sad [or afraid], surely Allah is with us”. [at-Tawbah. 40]

AbuBakr was the Prophet’s companion in the cave. He is the most virtuous person in the Ummah after the Prophet based on the consensus of Ahlus Sunnah Wal Jama’ah – past and present. Indeed, the Prophet said to some of his companions regarding AbuBakr, “Would you not leave my companion for me” – meaning AbuBakr [i.e. refrain from annoying or harming AbuBakr.] [Al-Bukhari 3661]

This story shows the virtue of being forgiving and pardoning the one who wrongs you when you are able to do so and based on benefit, for indeed being forgiving, and pardoning others will not increase you in anything except honour and a higher status in the sight of Allah.

This story also shows that the companions of the Prophet were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allah favoured with the companionship of the Prophet and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them, but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allah’s Messenger to resolve the (disagreements) that occurred between them. The Messenger resolved those issues and all of them were pleased with the judgement and submitted with full submission.

This story shows the virtue of supplicating for others, especially for the one who wronged you. So, you supplicate for him that [Allah] rectifies his affairs and forgives him, for indeed you have an angel who says, “Aameen and may Allah grant you the same”. Therefore, one should be eager for this!

This story shows that to fulfil the rights of the people in this worldly life is better than leaving the matter until the day of judgement when none will  pardon another person, even if such person is the closest relative to him.

This story shows the virtue of Rabee’ah Al-Aslami who advised his companions that neither should they be his supporters nor argue on his behalf against AbuBakr because he knew the status of AbuBakr in the sight of Allah and the Messenger.

What do we derive as benefit from this story:

We should pardon and maintain love for one another when disagreement occurs between us regarding a matter of the Dunyaa. A person should be eager to give people their rights and also seek the forgiveness of the one he disputed with.

An Excerpt from at-Taleeqaat Al-Malihah Alaa Silsilah Al-Ahadith as-Sahihah 1/42-44.

Books Do Not And Have Never Replaced Shuyukh and Younger Teachers

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

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

Books Do Not And Have Never Replaced Shuyukh and Younger Teachers; Never a Point of Confusion Among Salafiyyun Nor Has Ever Been For The Past 30 Years or More.

Imam Al-Barbahari, 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-Barbahari] 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 with regards to 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. [1]

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

Learning from books without referring to the scholars! This is a path of deviation, and many have deviated because of it. He (i.e. the person) will either misunderstand what is in the books or understands in a way other than what is intended because it has not been explained and made clear to him. The author (of the book) may be deviated in his views or knowledge and fills it (i.e. the book) with mistakes in affairs of knowledge. Then this ignorant youth reads and adopts it. Therefore, the books are not to be solely depended upon. And even if the books are sound, you will not be able to understand by merely seeking after it (i.e. reading). The khawaarij were not misguided and misguiding others with their intellects and fear of Allaah, except that they disassociated themselves from the scholars and depended on their own understanding and that of those like them. They took instructions from one another, and thus they caused harm to themselves and to the Ummah. This is the result of disassociating from the scholars. [2]

Imaam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said that from that which is incumbent upon a student of knowledge to comply with is that he acquires knowledge directly from the Shaikhs, for indeed he will reach -by way of that- several benefits as follows:

The path to acquiring knowledge will be shortened for him instead of moving from one book to another whilst trying to find out the view that carries more weight (in a particular subject matter) and the reason behind it; also trying to find out the weak view in (that particular subject matter) and the reason behind it. Instead of going through all this, the teacher will give him what he seeks after through an easy path, present to him – two, three or more than three – different views of the people of knowledge together with a clarification of the view that carries more weight and the proof. Indeed, there is no doubt that this is beneficial (or advantageous) for the student.

He will be facilitated with the ability to grasp a subject matter quickly, because when the student of knowledge reads to a scholar, he will grasp the subject matter many times quicker than when he reads books (on his own). This is because when he reads books, he may come across difficult and obscure statements (or expressions), so he needs contemplation and repetition, which requires time and effort, and he may understand those statements wrongly and then act upon them.

Close connection (or attachment) between the students of knowledge and the erudite scholars- junior people of knowledge attached to senior people of knowledge.

These are from the benefits of acquiring knowledge directly from the Shaikhs; but as mentioned earlier, it is obligated on a person to choose a scholar who is reliable, trustworthy and strong – one who has real knowledge and understanding and not superficial knowledge; truthful and firm in fulfilling what is entrusted to him and known for fulfilling acts of worship, for indeed a student follows the footsteps of his teacher. [3]

Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah preserve him, was asked: Is it permissible for the one who seeks knowledge from some Shaikh – by way of books and audios – to say to him [i.e. the Shaikh], “Our Shaikh” and thus he becomes a Shaikh of his?

Answer: There’s no harm in considering someone as one’s Shaikh, but I bring your attention to the fact that there are two ways of acquiring knowledge. The first path is seeking knowledge in person and sitting to acquire knowledge from the scholar directly- sitting in his presence, learn good manners from him and good Tarbiyah. This is the ideal way and the loftiest. This is the way of the Sahaabah in acquiring knowledge from their Prophet [peace and blessings of Allaah be upon him]- those who were with him in Madeenah and those who traveled to him. They acquired knowledge directly from the Prophet and taught their people. Likewise, this is how the Taabi’oon acquired knowledge from the Sahaabah- took knowledge (directly) from the Sahaabah, especially the seniors. Likewise, those who followed the Taabi’een did the same up to this era of ours. This is the correct and loftiest path of acquiring knowledge from a Shaikh.

The second path is to acquire knowledge from books and audios. There is no harm in this and it benefits, but it does not contain that which is found in the first method; rather it is for a woman and the one who is unable because of the difficulty in reaching the Shaikh due to distance, for one may not be able to sit in the presence of a scholar even in his own country. Not all women are able-some of them are sometimes able and unable at other times, and some are not able. So, these people benefit [i.e. from the books & tapes], but also they are not advised to enter into challenging (or very difficult) issues related to differences of opinion between the scholars; rather they entrust those affairs to the people of knowledge. And whoever is a teacher – one who gives instructions in knowledge (i.e. nurtures others) or an Imaam of a Masjid in his city district or town, we advise him to be at the service of the people and that he takes those questions of theirs which he is able to answer and respond to them in his city district. And those questions that carry a difference of opinion and require investigation, he offers his services to the people by sending those questions to the people of knowledge and taking answers from them. This is a good service with regards to the Muslim helping another Muslim. [paraphrased] Listen to audio here: https://safeshare.tv/x/aIVf6vxUqh8#

Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, was asked: “How does a student of knowledge combine between the lessons of Sharia colleges with the lessons of scholars in mosques?”

Answer: I cannot answer this, because everyone knows himself, but I can say that if the regular university lessons clash with the lessons of the scholars, I think a person should be keen on the university lessons if he is to succeed because the period of study at the university is short. And as you now know that positions of leadership in Dawah, education, administration and headship are based on certificates. If a person does not have a certificate, no weight will be given to him regardless of the level of his knowledge. If a student of knowledge seeks knowledge at the university in order to obtain a certificate with which he can reach leadership positions, then this is a good intention and there is nothing in it that would be tantamount to seeking knowledge for other than the sake of Allah in his intention. This is why if two people are presented: one of them has a university degree and the second does not have a certificate, and the second is more knowledgeable than the first, the one who has a certificate is given priority in leadership positions. Therefore, I see that if the lessons in the Sharia colleges clash with the lessons in the Mosques, the student gives precedence to university studies; but if there is no clash, then studying in mosques is compatible with studying at university. The affair is clear that it is possible to combine this and this, given that studying in mosques has now become easy, because most of those who study in mosques have a recorder that records their lectures, the students’ questions and answers. Therefore, if a person takes some of these audio tapes and listens to them in his spare time, it is as if he has not missed anything. [4]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The questioner mentions that he is a fifteen-year-old young man and wants to seek Islamic knowledge, so what is your advice? What are the things that he must do and fulfil? He says: Bearing in mind that our city has few callers to Islam and students of knowledge.

Response: We advise him to seek knowledge in the schools -intermediate and secondary- opened by the government, or the institutes of knowledge. He strives to reach them (or enroll). And if they have gatherings of knowledge by the judges or others, he attends the gatherings of knowledge if it is available at night or during the day- combining this and this. He enrolls in regular schools and makes an effort. He reads to the scholars in his township if they have gatherings of knowledge at night or during the day- attend the gatherings, benefit and strive hard to memorize the Noble Qur’an and memorize beneficial books, such as Kitab at-Tawhid, Kishf Ash-Shubuhat, Thalaathah Al-Usul and Qawaa’id Al-Arba’ah by Shaikh Al-Islam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, and also Al-Aqeedah Al-Waasitiyyah by Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him.  These are good books that are important to memorise. And books like An-Nawawi’s forty hadeeth and its completion by Ibn Rajab’s Khamseen Hadeeth Min Jawaami Al-Kalim. He memorises these great and beneficial hadiths. In any case, the advice for this young man is that he strive to seek knowledge in regular schools, and from the Shaikhs if he has someone from the Shaikhs to read to in the gatherings of knowledge. [5]

The Aim Should Be Rectification of The Soul 

Ibn Qutaybah, may Allah have mercy upon him, said:

In the past, a student of knowledge used to listen in order to know, (endeavoured) to know in order to act and sought understanding of the religion ordained by Allah in order to benefit (himself) and others. (However), it has now become the case that a student of knowledge listens to accumulate, accumulates to be mentioned and memorises to outdo (others) and boast. [6]

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

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every matter, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allah’s love, pleasure and reward, because seeking more than others in this affair is competition in good and to excel one another. [7] [end of quotes]

All praise and thanks be to Allah, what is mentioned above has never been a matter of confusion or ambiguity for the past 30 years. This is because we have never met any Salafi who holds that simply having books is enough, as everyone understands the importance of sitting with scholars in person or learning from their trusted students- in the East or the West. None of us were confused and still not in doubt – about the basis or secondary sources of knowledge. If someone is known to cling to books in isolation, neglecting the gatherings of knowledge or relying solely on their own understanding, then that presents a different situation. Right now, those among us who have never travelled to study, such as myself, are still living in the West and doing what we have always done for the past 30 years by the Tawfiq of Allah – reading and attending the study circles of the well known students of the scholars. Learning continues by the grace of Allāh and to this day many Salafis continue to travel to the land of the Muslims to seek knowledge from the Mashayikh. In addition, even though many of the senior Scholars have passed away, their senior students remain in both the East and the West.

[1] Awn al-Baaree Bi-Bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689

[2] Tawjeehaat Mihimmah Li-Shabab Al-Ummah. Page 7

[3] Sharh Hilyati Taalibil Ilm. pages 105-106. slightly paraphrased.

[4] Majmu Fatawaa 26/161-162

[5] https://binbaz.org.sa/fatwas/16293/%D8%A8%D9%8A%D8%A7%D9%86-%D9%83%D9%8A%D9%81%D9%8A%D8%A9-%D8%B7%D9%84%D8%A8-%D8%A7%D9%84%D8%B9%D9%84%D9%85

[6] Al-Ikhtilaf Fee Al-Lafdh 18. [Quote was shared by one of my colleagues at school – Abu Zakariyyah (Abdul Malik Al-Congoli, Al-Ifreeqee) – may Allah preserve him]

[7] An Excerpt from Al-Fawaa’id. Pages 58-59

 

What Was Said About These Three Matters Should Give Us Pause

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

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

It used to be said that whoever perpetrates these three acts  will be haunted by them:

 

Rebellion Against Allah’s Commandments 

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus: 23]

 

Evil Plotting

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

But the evil plot encompasses only him who makes it. [Fatir 43]

 

Breaking Pledges

Allah, The Most High, said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath 10] [1]

 

The Man Who Came to Imam Ibraaheem Bin Ad’ham, rahimahullah to Seek Advice 

Imam Abdul Ghani Al-Maqdisi, may Allah have mercy upon him, stated:

A man once came to Ibraaheem Bin Ad’ham and said: “O Abu Ishaaq! Indeed, I have transgressed against my Nafs [through evil deeds], so present to me that which will be a deterrent for my nafs and will save [or rescue] my heart”. So, Ibraaheem said to him: “If you accept five things and fulfil them, neither will you be harmed nor will the enjoyment bring you destruction. The man said, “Mention them to me O Abu Ishaaq”.

Ibraaheem said:

“The first is that when you want to disobey Allaah – The Mighty and Majestic- do not eat His provision”. The man said, “Where would I eat from when it is case that all that is in the earth is from His provision?” He said, “O you! Is it right that you eat His provision and disobey him?” The man said, “No; mention the second to me”.

Ibraaheem said, “If you want to disobey Allah, do not live anywhere in Allaah’s earth”. The man said, “This is greater than the first affair! When it is the case that the east, the west and whatever is between them belongs to Him, then where would I live?” Ibraaheem said to him, “O you! Is it right that you eat His provision and live on his earth, yet you disobey him?” The man said, “No; mention the third”.

Ibraaheem said:

“If you want to disobey Him whilst you are being provided from His provision and living on his earth, then do so in a place where He cannot see you”. The man said, “How can that be when it is the case that He knows everything that is hidden”. Ibraaheem said, “O you! Is it right that you eat his provision, live on his earth and you disobey him whilst he sees you and what you do?” The man said, “No; mention the fourth”.

Ibraaheem said:

“When the angel of death comes to take your soul, tell him, ‘Delay its departure until I perform sincere repentance and perform righteous deeds for the sake of Allaah’”. The man said, “He (the angel) will not accept that from me”. Ibraaheem said, “O you! When it is the case that you cannot repel death until you repent and you know that there is no delay when it comes to you, then how do you hope to escape?” The man said, “Mention the fifth affair”.

Ibraaheem said:

“When the Zabaniyah [i.e. guardians of hell] come to you on yawmul qiyaamah to take you to the fire, do not go with them”. The man said, “Neither will they leave me nor accept that from me”. Ibraaheem said to him, “So, how do you hope for safety then?”

The man said:

“O Ibraaheem! This is enough! This is enough! I seek Allah’s forgiveness and repent to Him.” [2]

[1]Kitab Uyun Al-Akhbar /149 by Al-Allamah Ibn bn Qutaybah, rahimahullah

[2] at-Tawwaabeen 285

[1] Two Essential Matters for Establishing the Call to Allah’s Path: By Al-Allamah Rabee

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

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

Two Essential Matters for Establishing the Call to Allah’s Path: Adherence to the Shariah; Brotherhood and Love for the Sake of Allah

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

إن الْحَمْد لِلَّهِ نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا, و من سيئات أعمالنا, مَنْ يَهْدِهِ اللَّهُ فَلا مُضِلَّ لَهُ, وَمَنْ يُضْلِلْ فَلا هَادِيَ لَهُ, وَأَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَه وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

أما بعد :
فإن اصدق الحديث كلام الله, و خير الهدي هدي محمد صلى الله عليه و سلم, و شر الأمور محدثاتها, و كل محدثة بدعة, و كل بدعة ضلالة, و كل ضلالة في النار.
مرحبا بالأحبة في هذا اللقاء المبارك الذي نسأل الله تبارك و تعالى أن يوفقنا فيه لقول الحق و الصواب, و أن يجعل من السامعين آذانا صاغية, و قلوباً واعية, و أن يجعل الجميع من الذين يستمعون القول فيتبعون أحسنه.
وفي هذا اللقاء أحب أن أتكلم معكم بأمرين هامين جدا:
أحدهما :الحث على الاعتصام بكتاب الله , و سنة رسول الله صلى الله عليه و سلم.
والأمر الثاني: الحث على التآخي في الله و التحاب فيه

Indeed, all praise and thanks is due to Allah. We ask Him for help and forgiveness, and we seek refuge in Allah from the evils within ourselves and the evil results of our actions. Whoever Allah guides, none can misguide, and whoever He (allows to) stray, none can guide. I testify that there is no deity worthy of worship except Allah, who is alone without partners, and I testify that Muhammad is His servant and Messenger. To proceed:

The most truthful speech is the Book of Allah, and the best guidance is that of Muhammad, peace and blessings of Allah be upon him. The eviliest of all matters are the newly invented (in the religion), every newly invented matter (in the religion) is a Bidah, every Bidah is a misguidance, and every misguidance leads to the Fire.

Welcome, beloved brothers, to this blessed gathering. We ask Allah, The Blessed and Most High, to bless us with the ability to utter truth and correctness, make the listeners attentive and  the hearts fully aware (thoroughly conscious), make everyone among those who hear the speech (or admonition) and follow the best of it.

In this gathering, I would like to speak about two very important matters: exhortation to adherence to the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and exhortation to brotherhood for the sake of Allah and loving one another for His sake. These are two essential matters for the establishment of the call to Allah, the Blessed and Most High.

To be continued InShaaAllah.

الحب في الله والاعتصام بحبله.

How Long Before The People of Knowledge Issue Warning or Clarification?

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, 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.

An Issue Regarding How Long The People of Knowledge Exercise Patience Before Clarification or Warning – By Shaikh Fawwaz Al-Mad’khali – may Allah preserve him.

فالتاريخ القريب يشهد أن العلماء لم يكونوا على درجة واحدة من الصبر في جميع القضايا، ولم يتركوا الانحرافات الكبرى دون بيان، بل كانوا يبادرون إلى الإنكار عند الحاجة، كل بحسب اجتهاده وتقديره للمصلحة والمفسدة، والأمثلة على ذلك كثيرة، وسنكتفي بعرض بعض الأمثلة فقط:

معلوم أن العلماء لم يصبروا على المصعفقة كثيراً؛ بل حذروا منهم لما عاثوا في الدعوة فساداً، كما أنهم لم يصبروا على هاني بن بريك لما أظهر نواياه الخارجية ضد ولاة الأمر في اليمن، وحتى في فتن سابقة كان بعض العلماء يحذرون من بعض المنحرفين، ويصبر عليهم آخرون.

فمسألة الصبر على المخالف مسألة اجتهادية تقديرية تختلف باختلاف الأحوال والأشخاص والآثار المترتبة، وليست قاعدة جامدة تُطبق في كل زمان ومكان دون نظر……..

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

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

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

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

A Paraphrased Excerpt. Refer to the Shaikh’s Telegram Channel

[3] The one who truly applies this will not utter false Tabdi

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

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

السؤال:
سماحة الشيخ، الإفتاء بغير علم؛ يتجرأ بعض الناس، ويفتون بغير علم، هل من توجيه؟
الإفتاء بغير علم من أعظم الكبائر والذنوب العظيمة، فيجب على المسلم أن يتقي الله، وأن لا يفتي إلا عن علم، وعن بصيرة، يقول الله -جل وعلا-: قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُون [الأعراف:33] جعل القول على الله بغير علم في المرتبة العليا فوق الشرك، لعظم خطره، وعظم فساده، قال تعالى في وصف الشيطان: إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ [البقرة:169].
فالواجب على كل مسلم أن يتقي الله، وأن لا يقول إلا عن علم، نعم.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: Honourable Shaikh, with regards to issuing Fatwa without knowledge, some people are becoming bold and issuing fatwas without knowledge. Any guidance on this?

Answer: Issuing Fatwa without knowledge is one of the gravest major sins and the great sins. Therefore, it is incumbent upon a Muslim to fear Allah and that he does not issue Fatwa except based on knowledge and clear-sightedness. Allah says:

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

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

He (Allah) placed speaking about Allah without knowledge at the highest level—even above shirk —due to its great danger and severe corruption.

Allah described shaytan, saying:

إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ

He only commands you to evil and immorality and to say about Allah that which you do not know. [Al-Baqarah 169] [1]

 

The Imam, may Allah have mercy upon him, also said:

لا يجوز لأي مسلم أن يتساهل بالفتوى، يجب أن يتحرى الحق، وأن يكون عنده أهلية لهذا الأمر، وإلا فليمسك ولا يقول على الله بغير علم
لا يجوز للمسلم أن يفتي بغير علم، بل لابد أن يكون عنده علم وبصيرة بما قاله الله ورسوله، وإلا فليسأل، يسأل أهل العلم، نعم

It is not allowed for any Muslim to be [أن يتساهل بالفتوى – easy going (careless, negligent, not upholding the standards required)] in giving fatwas. One must strive to pursue the truth and he has the appropriate qualifications (or station in knowledge) for this matter, otherwise, he must refrain and not speak about Allah without knowledge.

It is not allowed for a Muslim to issue fatwa without knowledge; rather, he must possess knowledge and clear-sightedness regarding what Allah and His Messenger have stated, otherwise, he should ask—ask the people of knowledge. [2]

[1]https://binbaz.org.sa/fatwas/13774/%D8%AA%D9%88%D8%AC%D9%8A%D9%87-%D9%84%D9%85%D9%86-%D9%8A%D9%81%D8%AA%D9%8A-%D8%A8%D8%BA%D9%8A%D8%B1-%D8%B9%D9%84%D9%85

[2]https://binbaz.org.sa/fatwas/11766/%D9%86%D8%B5%D9%8A%D8%AD%D8%A9-%D9%84%D9%84%D9%85%D8%AA%D8%B3%D8%A7%D9%87%D9%84%D9%8A%D9%86-%D9%81%D9%8A-%D8%A7%D9%84%D9%81%D8%AA%D9%88%D9%89-%D8%A8%D8%BA%D9%8A%D8%B1-%D8%B9%D9%84%D9%85

[2] The one who truly applies this will not utter false Tabdee

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

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

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]

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

This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”.

Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]

[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33

white and blue ocean waves

Recalling Some Narrations That Were Transmitted During Fitna to Regain Focus

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

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

After Witnessing Ajaa’ib Since 1995: Recalling Some Narrations Transmitted During Fitna to Regain Focus

Supplication During The Night Prayer, After The Takbir And Before Recitation 

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

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

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

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death.

Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [1]

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

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

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

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

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

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

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

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

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

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

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

The devil has despaired of being worshipped in your land (i.e. The Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious. I have left with you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet”. [Sahih at-Targhib 40]

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawhid, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [Badaa’i Al-Fawa’id 3/525-526]

Imam Abdullah ibn al-Mubarak, may Allah have mercy on him, stated:

“Know, my brother, that death is an honour for every Muslim who meets Allah while adhering to the Sunnah. Indeed, we belong to Allah and to Him we shall return. We turn to Allah to express our sorrow over the loneliness we feel, the departure of our companions, the scarcity of supporters, and the emergence of Bidah. To Allah do we complain about the grave situation that has befallen this Ummah with the passing of scholars and the followers of the Sunnah, and the emergence of Bidah.” [(e)]

Imam Al-Awza’i, may Allah have mercy upon him, said:

Adhere to the traditions of those who came before you, even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive words; for the truth will eventually become clear, and you will remain on the right path. [(f)]

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

Indeed, the most obligated matter to a person is to understand the creed of the religion, and what Allah has imposed on His servants regarding the comprehension of His Oneness and Attributes, the affirmation of (belief) in His Messengers (and what they have conveyed) through evidence and certainty, and the means to access its paths, using them for proofs and evidences.

The mightiest of statements and the clearest evidence is the Book of Allah- the unequivocal truth; then the sayings of Allah’s Messenger – peace and blessings of Allah be upon him- and his righteous companions. Then that which the pious predecessors agreed upon (consensus) and adherence to all of them until the Day of Judgment, while avoiding Bidah and not lending an ear to that which has been initiated by the misguided ones.

These inherited and followed advices- preserved and transmitted narrations (on creed, worship, methodology, manners, dealings etc) – established paths of truth, well-known and evident proofs, and the compelling arguments that were acted upon by the companions and their successors, as well as the distinguished men of piety and their folk among the Muslims; they believed in them as proof between them and Allah, the Lord of the worlds.

Furthermore, those who emulated them among the guided Imams and those adherents who followed in their footsteps- striving to follow the path of the pious – are counted among those who are truly righteous and the good doers. Those who embark on such a path and consistently adhere to these proofs in accordance with the path of the Shariah will find security in their religion in both this life and the hereafter, and will hold firmly to the trustworthy handhold -(none has the right to be worshipped except Allah) – that will never break. [(2)]

Imam Al-Hasan al-Basri, may Allah have mercy on him, said:

I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(3)]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said:

They (the pious predecessors) held as their belief that the right path is what is based on the authentic narrations of the Prophet and his companions. [(4)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination. [(5)]

Imam Az-Zuhri, may Allah have mercy on him, said:

Those who preceded us among our scholars used to say: “Adhering to the Sunnah is salvation and that knowledge is rapidly taken away. The presence of knowledge is the stability of both the religion and worldly affairs, and with the loss of knowledge follows the loss of all of that (i.e. the emergence of corruption).” [(6)]

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

Whoever introduces a bidah in Islam and considers it to be good, he has implied that Muhammad, peace and blessings of Allah be upon him, has betrayed his mission. This is because Allah says:[اليوم أكملت لكم دينكم – “This day I have perfected your religion for you]. Therefore, anything that was not part of the religion at that time cannot be considered part of the religion today. [(7)]

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

Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(8)]

Ibn Ataa, may Allah have mercy upon him, said:

Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate their heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(9)]

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

Acts of worship are to be based on the authentic Sunnah, neither vain desires nor Bidah”. [(10)]

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

Whoever adheres to the Book and the Sunnah, distancing himself from his vain desires and that of others, and turns to Allah with his heart, he is truthful and upon what is correct”. [(11)]

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

Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(12)]

Saudi King Abdul Azeez Bin Abdir-Rahman, may Allah have mercy upon him, said:

The foundation of the Islamic Creed is the Book of Allah, the Sunnah of His Messenger [peace and blessings of Allah be upon him] and that which the Sahabah were upon; then the pious predecessors after them, and then after them the four Imams of the Muslims- Imam Malik, Imam Shafi’i, Imam Ahmad and Imam Abu Hanifah. The creed of these people is one in the foundation of the religion and that is the three categories of Tawheed- the Oneness of Allah in His Lordship, the Oneness of Allah in that He (alone) has the right to be worshipped and His Oneness in His Names and Attributes”.

It is obligatory that we adhere to the Rope of Allah  [i.e. the Qur’an, Sunnah etc] and that which the Salafus Salih [pious predecessors] were upon. If we adhere to this, we will be callers to Allah  [i.e. Callers to Tawhid, the Sunnah and everything Allah has commanded], establish our affairs based on what Allah has revealed, speak and establish our economic affairs based on Taqwaa [i.e. fear of Allah by fulfilling everything Allah has commanded and keeping away from everything Allah has forbidden], so that Allah may show us kindness. However, if we do not do so and we are abandoned to our own selves, then we might become like what Ali  [may Allah be pleased with him] that Allah said: [نَسُوا اللَّهَ فَنَسِيَهُمْ – They have forgotten Allah, so He has forgotten them]”. [Al-Anfal. 67]

O Muslims! It is obligatory that we hold onto the Rope of Allah (i.e. the Qur’an), follow the Sunnah of Allah’s Messenger Muhammad [peace and blessings of Allah be upon him], follow the guidance of the Messenger, act on Allah’s orders and keep away from what Allah has forbidden. Indeed, every speech that is not followed by action is false. There can be no rectification for the Muslims except through their unity upon singling out their Lord in [His Lordship, Names and Attributes and worshipping Him alone and associate none to Him as a partner in Worship]. And during every differing that leads to splitting and division, the Religion commands us to hold onto Allah’s Shariah, enjoin one another with the truth and patience, just as Allah [The Most High] commanded us in the Qur’an. We should be truly acquainted with our Lord and seek His Aid and Assistance. We do not fear except the (consequences of) our sins and it is obligated on the Muslims to follow Allah’s Religion and obey all that Allah has ordered, practically. In this is the (means of) rectifying their worldly affairs and the upright establishment of all their (other) affairs”.

Deeds that are in opposition to the Shariah can never be beneficial for anyone and all harm (is found) in following other than the foundation brought by our Prophet Muhammad [peace and blessings of Allah be upon him].

Indeed, the progress and advancement of the Muslims is among those affairs we (pursue) – we call to it by the will of Allah. (However), there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allah (i.e. the Qur’an and the Sunnah). The path towards this is clear and provided for the one who wants to follow it, and that is to single out Allah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not (accompanied) by action. [(13)]

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

The latter part of this Muslim nation will not be rectified except through that which rectified its early part”, just as the people of knowledge and sound faith have stated. This is a statement of Imam Malik [may Allah have mercy upon him]- the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger – is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded, then such a person is mistaken and has spoken untruth. There is no path other than the path (of the Messenger and his companions). The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. And this necessitates:

-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.

-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.

-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.

-To clarify the boundaries of Halaal and Haraam that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said:

[تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]

These limits are the unlawful deeds forbidden by Allah because they lead to sins. And just as Allah forbade mankind from going beyond the boundaries of Halaal and Haraam, He also legislated acts of worship and rulings in the religion. [(14)]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [(15)]

Imam Abdul Azeez Bin Baz, 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] [Yusuf 103] [(16)]

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

If numbers are 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. Allah said:

[وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 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. [(17)]

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

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. ([18)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(19a)]

The Prophet, peace and blessings be upon him, said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(19b)]

“Allah will raise for this Ummah”– Meaning the Ummatul Ijaabah [i.e. the Muslims]. “At the end of every hundred years”– Meaning at the end of every hundred years when there is little knowledge of the Sharee’ah and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife. “One who will revive its religion for it”– Meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded. This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(19c)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [(20)]

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

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [(21)]

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). [(22)]

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. [(23)]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [(24)]

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

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

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

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

[(e)] Al-Bidah Wan-Nahi Anhaa 95 by Ibn Wadaah

[(f)] Siyar 7/120

[(1)]https://salafidawahmanchester.com/2026/01/27/five-comprehensive-supplications-of-guidance-and-rectification/

[(2)] Sharh Usul Al-Ittiqad Ahl As-Sunnah Wal Jama’ah 1/7

[(3)] Ighatha Al-Lahfan 1/70

[(4)] Sunan Ad-Darimi 1/66

[(5)] Ighatha Al-Lahfan 1/159

[(6)] Al-Darimi 1/5

[(7)] Al-I’tisam 1/28

[(8)] Madarij As-Salikin 2/486

[(9)] Madarij As-Salikin 2/486

[(10)] Majmoo Al-Fatawa 4/170 (Ibn Taymiyyah)

[(11)] Madarij As-Salikin 2/487

[(12)] Miftah Dar As-Sa’adah 1/85

[(13)] An Excerpt from  “Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah”. Pages 26-33]

[(14)] An Excerpt from ‘Awaamil Islaah Al-Mujtama’ah pages 1-2]

[(15)] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[(16)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(17)] قم المعاند – 2/547

[(18)] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[(19a)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

[(19b)] Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.

[(19c)] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daaer Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)]

[(20)] Irwaa al-Ghaleel 1/115

[(21)] Saheeh Muslim 770

[(22)] As-Saheehah Number 1301

[(23)] Sahih Muslim. 2720]

[(24)]https://salafidawahmanchester.com/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

 

Known Sound Principles Since 1995 Are Not to Be Abandoned to Appease Anyone

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

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

Known Sound Principles – Clarified by Students of Scholars From The Works of Senior Scholars for Us Since 1995  – Are Neither Traded For The Price of Approval Nor Forsaken to Appease False Tabdee Utterers

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, used to say:

Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him [for judgement and judged] based on his manners, path and guidance, thus, whatever is in agreement with this is truth and whatever is in opposition is falsehood. [1]

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

“From the Sunnah is that you do not help anyone in disobedience to Allah, whether they be parents or any of the creation.  There is no obedience to a human in disobedience to Allah and no one is to be loved for that; rather all of that is to be hated for [the sake of Allah], the Blessed and Most High”.

“From the Sunnah is that you do not help anyone in disobedience to Allah”. Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented: This is a fundamental principle from the fundamental principles of Ahlus Sunnah  Wal Jamaa’ah that has been derived from the statement (i.e. an hadith of the prophet): “There is no obedience to the creation in disobedience to the Creator”. And he, peace and blessings of Allah be upon him, said, “Obedience is only in that which is good”.

Therefore, whoever commands disobedience to Allah is not to be obeyed.  He is not to be obeyed in disobedience, whether your father, mother, or from the closest of the people to you, or a Ruler or a King.  He is not to be followed in disobedience.  Allah, The Most High, stated about the Yahud and Nasaaraa when they followed (their Rabis and Monks) in disobedience:

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ

They took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah). [at-Tawbah. 31]

“Whether they be parents or any of the creation”. Allah, The Most High, said about parents:

وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حَمَلَتۡهُ أُمُّهُ ۥ وَهۡنًا عَلَىٰ وَهۡنٍ۬ وَفِصَـٰلُهُ ۥ فِى عَامَيۡنِ أَنِ ٱشۡڪُرۡ لِى وَلِوَٲلِدَيۡكَ إِلَىَّ ٱلۡمَصِيرُ
وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَا‌ۖ وَصَاحِبۡهُمَا فِى ٱلدُّنۡيَا مَعۡرُوفً۬ا‌ۖ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَىَّ‌ۚ َ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.  But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance'[31:14-15]

Allah said:
وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ

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]. [Surah Al-Ankabut. Aayah 8] There is no obedience to the creation in disobedience to the Creator, regardless who that may be, even if he is the closest of the people to you, such as the two parents; then what about other than them! [2]

Emulating Scholars Can Only Be In What Is Good

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The question: Our brother also says: There personalities (who are) role models for everyone, however, they shave their beards. What is your view on this matter?

The answer is: If a scholar disobeys his Lord, he is not considered a role model in that which he disobeys his Lord. The Jews (i.e. those among them who deviated) were scholars, but despite this, they disobeyed the Messenger, peace and blessings of Allah be upon him and did not respond to the truth, thus, Allah rebuked and became angry with them. Therefore, whoever among the scholars who resemble them will share in Allah’s wrath in accordance to to his act of disobedience. And the one who resembles the Christians by performing acts of worship based on ignorance and turning away from the religion, he has a share of misguidance and resemblance to the Christians. This is why Sufyan ibn Uyaynah, may Allah have mercy upon him, or Ath-Thawri stated: “Whoever among our scholars is corrupt, he has a resembles to the Jews, and whoever among our devout worshippers is corrupt, he resembles the Christians (i.e. those Jews and Christiants who deviated from the path of their prophets).” [Footnote a]

Therefore, it is incumbet upon the Muslim to be cautious of resembling all two groups. If he finds a scholar committing a sin, he should not emulate him in that sin; rather, he advises him and supplicates to Allah for his guidance, and avoids following his example in that. The true role model is the Messenger, peace and blessings of Allah be upon him – the scholar who should be followed and not the sinful (disobedient) scholar. If he commits an act of disobedience by shaving his beard, wearing his garments below his ankles, or regarding other matters, then layperson should not emultate him in that, instead, he should take emulate the scholars have been blessed with guidance – those who fear Allah and follow the Messenger, peace and blessings of Allah be upon him. Following a role model in reality is by following the Messenger, because he is basis, the Imam, peace and blessings be upon him. The scholars who follow him do so because he is the best example, the one (chosen and specified as an foundation for) emulationed.

If you follow the good scholars in growing the beard and in all that Allah has legislated, then indeed, you are, in this regard, emulating the Messenger, peace and blessings of Allah be upon him, whom the scholars follow in the truth, following him with regards to that which he prescribed for them. [3]

Doesn’t Matter Who Opposes The Truth

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

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

Whoever Allah—Glorified be He, free from all imperfections—guides to embrace (accept, uphold, etc) the truth, no matter where it comes from and with whomever it maybe, even if it is with someone he hates and (shows) enmity, and he rejects falsehood, no matter with whomever it may be, even if it is with someone he loves and allies with,  he is from those who have been guided to the truth regarding matters on which (people) differ. [4]

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said: “Call to the Book and the Sunnah. Do not call to personalities, for indeed personalities are not safe from Fitna”. [5]

“If Allah shows you the truth, do not be bothered even if opposed, and be gentle with other scholars. As for the one whose conduct is conspicuously (blameworthy) every day, his condition must be clarified”. [6]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always:

قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Say, bring forth your proofs if you are truthful. [An-Nahl. 64] [7]

He said: It is incumbent upon the people of truth to have patience and deepen their commitment to this religion of truth. In times when frivolous desires are prevalent, it is incumbent to enhance one’s understanding of the truth and to remain steadfast in following it, as the Messenger, peace and blessings of Allah be upon him, said: “The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is innovation in religion and every innovation in religion is misguidance’” [8]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [9]

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] [10]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [11]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [12]

[1] Al-Jami Li-Akhlaq Ar-Rawi Wa Aadab As-Sami-page 8

[2] An Excerpt from It’haf Al-Qari Bi-attaliqat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree. 2/297-299

[3]https://binbaz.org.sa/fatwas/6077/%D9%88%D9%82%D9%88%D8%B9-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D9%82%D8%AF%D9%88%D8%A7%D8%AA-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1%D8%A7%D8%AA

[4] As-Sawaa’iq Al-Mursalah 2/516 Paraphrased

[5]Al-Basha’ir Fis Samaa Al-Mubashir” page 12

[6] Basha’ir Page 14

[7] Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[8] Majmu 14/294

[9]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/

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

[11]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[12]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/