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The Prophet Defended Qaswa, the She-Camel, Against an Attribution Unrelated to Her Character

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

Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger, peace and blessings of Allah be upon him, set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.”

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

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” The Prophet, peace and blessings of Allah be upon him, said:

“By Allah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah).

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Maslahah and Mafsadah: Should I Seek Retaliation or Exercise Patience?

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

In Sharh Hilyah Talib Al-Ilm, page 197, Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, commented on the statement of the author, may Allah have mercy upon him, about manners. He said:

فَكَرَمُ الخُلُقِ هو : أنْ يَتَسَامَحَ في موضع التَّسَامُحِ، وَيَأْخُذَ بالعَزْمِ في موضع العزيمة…
ولهذا جاء الدين الإسلامي وسَطًا بينَ التَّسَامُحِ الذي تَضِيعُ به الحقُوقُ، وبين العَزِيمَةِ التي قَدْ تَحْمِلُ على الجَوْرِ ، فنضرب لذلك مَثَلًا بالقَصَاصِ، وهو قَتْلُ
النَّفْسِ بالنَّفْسِ.
وقد انقسمت شرائع بني إسرائيل في القَصَاصِ إِلى قِسْمَيْنِ: قِسْمِ أَوْجَبَ القَتْلَ ولا خيار لأولياء المَقْتُولِ فيه، وهي شَرِيعَةُ التوراة، لأن شريعة التَّوراة تميل
إلى الغِلْظَةِ والشِّدَّةِ.
وقسم آخر أوجب العفو، وقال: إنه إذا قُتِلَ الإنسان عمدًا فالواجب على أَوْلِيَائِهِ التَّسَامُحُ، مع أن الأصل أن شريعة الإنجيل هي شريعة التوراة، وقد قال
الله تعالى: وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ ﴾ [المائدة: ٤٥].
فجاءت شريعة الإسلام وسطا، وجُعِلَ الخِيارُ لأولياء المَقْتُولِ، إن شاءوا قَتَلُوا فَصَاصًا ولهم الحق، وإن شاءوا عَفَوا ، وإن شاءوا أَخَذُوا الدِّيةَ، فصار الأمر واسعًا؛ ومَعْلُومٌ أن كُلَّ عاقلٍ يُخَيَّرُ في مثل هذه الأمور سيختارُ ما فيه المصلحة العامة، ويُقَدِّمُها على كل شيء.

فمثلاً، إذا كان القاتل شِرِّيرًا وكان أولياء المقتول مُحتاجين إلى المال وقالوا: نُرِيدُ الدِّيَةَ، نقول: هذا ليس من الحِكْمَةِ، فَلْيُقْتَلِ القَاتِلُ، وانظروا للمصالح
العامة، وإذا تَرَكْتُمْ شَيْئًا لله عَوَّضَكُم الله خَيْرًا مِنْهُ.

He (the author) mentioned manners, which is to pardon in its rightful place when appropriate, and the necessity of showing strong resolve when needed. Islam came with the upright balance (upright approach) between forgiveness that may result in the loss of rights and strong resolve that could lead to oppression. An example of this upright approach can be seen in the matter of Qisaas, which involves life for a life.

Then, after mentioning that the laws of the Torah and the Injeel lean towards strictness and leniency, respectively, the Imam then stated that the Islamic Shariah established an upright middle ground, allowing the guardians of the victim to choose between seeking the death penalty for the murderer, granting forgiveness, or accepting blood money.

However, it is known that any rational (or sensible) individual who possesses the freedom to choose in such circumstances will opt for what serves the greater good (or is connected to the welfare of all) and prioritise it above all else.

For instance, if the murderer is a wicked person and the guardians of the victim require financial compensation and say, “We want blood money,” we respond, “This is not wisdom, so let the criminal be executed and take into account the public interest or the collective welfare. And if you forsake something for the sake of Allah (i.e., in this case, the blood money), Allah will replace it with something better.” [1]

On page 51, the Imam, may Allah have mercy upon him, said:

وهذا أمرٌ مُهِمٌّ؛ وذلك لأنَّ الشَّريعةَ، كُلَّ الشَّريعةِ، إنَّما جاءت لجَلْبِ المصالح وتحصيل المصالح الدِّينيَّة والدُّنيويَّة، وبِدَرْءِ المفاسد أو تقليلها، سواء كانت المفاسد دينيَّةً أو دُنْيَوِيَّةً، وهذا تَجِدُ أنَّ الله -عز وجل- يُقَدِّمُ المصلحةَ العامَّةَ على المصلحةِ الخاصَّةِ شرعًا وقدرًا، ومثالُه: تَنْزِلُ الأمطارُ على الأرضِ، وهذا رجلٌ قد تَمَّ بُنْيانُهُ قريبًا وتَضَرَّرَ، لكنَّ العِبْرَةَ بعموم النَّفْعِ.

ومثال آخر: هذا الرَّجُلُ قَدْ وَدَّعَ أي: انتهى من السَّقْيِ، ومن المعروفِ: أنَّ الزَّرْعَ إذا أصابَهُ الماءُ مطرًا كان أو سَقْيًا بَعْدَ أَنْ يُوَدَّعَ، فيَضُرُّهُ؛ لكنَّ العِبْرَةَ بالعُمُوم

This is an important matter, and indeed that is because the Shariah—the entire Sharīʿah—came to bring about benefit and attain religious and worldly benefits, and to repel harms or reduce them, whether those harms are religious or worldly.

You will find that Allah, the Mighty and Majestic, gives precedence to the general benefit over a specific benefit, both in His divinely ordained laws and His universal decrees in creation.

An example of this is rainfall upon the earth. A man may have recently completed the construction of a building, and the rain causes damage to it. However, consideration is given to the benefit that is general (by way of the rain). (End of paraphrased quote)

Now, one question remains: Who decides this Maslahah or Mafsadah?

There is no doubt that it is the scholars who are able to see the greater or lesser harm or benefit regarding a matter, based on the time, place, and circumstances.

Abu Salih can go to an upright scholar to decide for him, and Abu Shu’aib can go to another upright scholar to decide for him, as long as both of them present the correct details to the upright scholars—scholars with cautious piety, who are well known for their sound creed and upright character.

It is not for Abu Salih or Abu Shu’aib to turn this into a dispute or antagonism when the issue is solely based on what they present to the scholars to advise them regarding the Maslahah and Mafsadah involved, unless one of them lies to receive the verdict he desires.

Also, it is not enough for Abu Salih or Abu Shu’aib to cite one example where a scholar either gave a verdict on this issue or acted in a certain way, then either of them seek to impose their views on each other or become antagonistic towards others in an affair that requires flexibility. In addition, the door is always open for honest dialogue in the likes of these issues, while returning to the upright scholars. And Allah knows best.

“Treat others as you would love to be treated” – Admonitions by Senior Scholars

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, Worship - 'Ibaadah'.

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)]

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

And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]

Imam Muhammad Al-Amin Ash-Shanqeetee, may Allah have mercy upon him, said:

Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]

Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]

Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]

Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]

Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]

Allah [The Most High] said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]

Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]

Allah said:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]

Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]

Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]

When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199:

خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ

Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allah said Surah Al-Muminun 96:

ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:

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

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ

And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]

Allah [The Most High] said Surah Al-Muminun 97-98]:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allah [The Most High] said:

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]

———————————————-

Footnote a:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Footnote b:

Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]

Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].

Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]

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

It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]

Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

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

Footnote c:

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]

Footnote d:

Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].

Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:

[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah.

He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.

The hadith places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]

[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
[4] Al-Fawaa’d. page: 228

Ramifications of Groupthink and Hubris on the Most Intelligent and Elders of a Nation Without Allah’s Guidance

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Allah, The Most High, said that when Bilqees arrived, Sulayman said to those who were with him:

نَكِّرُواْ لَهَا عَرۡشَہَا نَنظُرۡ أَتَہۡتَدِىٓ أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ

Disguise her throne for her, that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided.

Meaning, alter her throne by adding something to it and removing something from it, in order to test her intelligence—to see whether she will be guided to what is correct, so that it is established that she possesses intelligence and discernment that makes her worthy of being a queen; [أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ – or she will be one of those not guided.]

فَلَمَّا جَآءَتۡ قِيلَ أَهَـٰكَذَا عَرۡشُكِ‌ۖ قَالَتۡ كَأَنَّهُ ۥ هُوَ‌ۚ وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا وَكُنَّا مُسۡلِمِينَ

So when she came, it was said (to her): “Is your throne like this?” She said: “(It is) as though it were the very same.” And [Sulayman said]: “Knowledge was bestowed on us before her, and we were submitted to Allah (as Muslims).” Meaning, when she came, Sulayman showed her the throne, and the last time she saw it was in her country. So it was said to her: [أَهَـٰكَذَا عَرۡشُكِ‌ۖ – Is your throne like this?] Meaning, it is established with us that you have a great throne. Is it similar to this throne we have presented to you? She said, replied, [كَأَنَّهُ ۥ هُوَ‌ۚ – “(It is) as though it were the very same.”]

This shows her intelligence and discernment, for she did not say, “It is,” due to the presence of changes and disguises to it, nor did she reject that it was hers, because she was acquainted with it. Therefore, she made statements that could apply and be in agreement with what is true in both cases.

Sulayman manifested his admiration regarding how she was guided to what is correct and her intelligence, and he thanked Allah for granting him that which is greater than this. He said: [وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا – Knowledge was bestowed on us before her]—Meaning, guidance, intelligence and determination before this; [وَكُنَّا مُسۡلِمِينَ – and we were submitted to Allah (as Muslims).]

Allah said:

وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِ‌ۖ إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ

And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people. Meaning: prevented from Islam, even though she had the intelligence and discernment by way of which she can distinguish truth from falsehood. However, false creeds take away the clear-sightedness of the hearts; [إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ – for she was of a disbelieving people]

Meaning, she remained on their religion due to the fact that, in order for an individual to disassociate from the people of a (false) religion (i.e. a religion other than Islam), it occurs when he is able to notice their misguidance and error, and this is very rare. This is why it is not strange that she did carry on in a state of Kufr (disbelief). [1]

Allah, said: [وَقَالَ فِرْعَوْنُ – Fir’aun (Pharaoh) said] – Meaning, with haughtiness and tyranny, whilst deluding his foolish people;

[ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ – Leave me to kill Musa (Moses), and let him call his Lord (to stop me from killing him)!]

This was his claim that had it not been for his consideration of the wishes of his people, he would have killed Musa and that (Musa’s) supplication to his Lord would not have prevented him from that. Fir’awn then mentioned what made him want to kill Musa and that he is a sincere adviser to his people, and that he wished to remove mischief from the land. Allah stated that Fir’awn said:

[إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ – I fear that he (Musa) may change your religion, or that he may cause mischief to appear in the land!” [Ghaafir 26]

This is the most amazing the affair can be! The most evil one among the creation gives advice to the people against the best among the creation. This is (nothing but) disguised falsehood and propaganda, which cannot seize except the intellects of those (people) about whom Allah stated:

[فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ – Thus he Fir’aun (Pharaoh)] befooled and misled his people, and they obeyed him. Verily, they were ever a people who were Fasiqun (rebellious, disobedient to Allah).] [Az-Zukhruf. 54] [2]

Allah said: [يَـٰٓأَيُّهَا ٱلۡمَلَأُ مَا عَلِمۡتُ لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرِى – O chiefs! I know not that you have an ilah (a god) other than me].

Just look at what Fir’awn said! He did not say. “You do not have a god besides me”, rather he said: “I know not that you have a god other than me’’. This is because they considered him to be a virtuous scholar and that whatever he said has to be the truth, and whatever he commands has to be followed. And after he made this statement, he then tried to prove that what he has stated is true. Allah [The Most High] said that Fir’awn said to Haman:

فَأَوۡقِدۡ لِى يَـٰهَـٰمَـٰنُ عَلَى ٱلطِّينِ فَٱجۡعَل لِّى صَرۡحً۬ا لَّعَلِّىٓ أَطَّلِعُ إِلَىٰٓ إِلَـٰهِ مُوسَىٰ وَإِنِّى لَأَظُنُّهُ ۥ مِنَ ٱلۡكَـٰذِبِينَ

So kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarhan (a lofty tower, or palace, etc.) in order that I may look at (or look for) the Ilah (God) of Musa (Moses); and verily, I think that he [Musa (Moses)] is one of the liars]- Meaning: We think that Musa is lying, but we are going to ascertain the affair and prove that he is a liar.

Look at Fir’awn’s extreme sinful boldness! He belied Musa, peace be upon him, claimed that he was a God, claimed that he is not aware of a true object of worship and asked Haman to build him a tower in order that he can see the god of Musa! These claims were nothing else but propaganda; however what is really amazing is the affair of those chiefs who considered themselves as the elders of the Kingdom, for how did they allow Fir’awn to play about with their intellects and deceive them? Indeed, that was due to their extremely sinful behaviour, which corrupted their religion and then their intellects. We ask Allah to keep us firm upon Iman and that our hearts do not become deviated after we have been guided. [3]

[1] An Excerpt from Tafsir As-Sadi

[2] An Excerpt from ‘Tafsir As-Sadi

[3] Ruh Al-Ma’aanee 11/165

The Arena of Courageous, Conscientious Men

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger, peace and blessings of Allah be upon him, was sent with.

The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah, The Most High, said:

 شُہَدَآءَ لِلَّهِ

As witnesses to Allah.

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah, The Most High, commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah said]:

كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ

Stand out firmly for Allah and be just witnesses.

This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah said:

وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

Even though it be against yourselves, or your parents, or your kin.

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah said:

إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ

Be he rich or poor, Allah is a Better Protector to both (than you).

Meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah said:

فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ

So follow not the lusts (of your hearts), lest you may avoid justice.

Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Meaning, Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

When it is the case that a witness is required to bear witness based on what the matter should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times. [An Excerpt from ‘Bada’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303]

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

The best of the people are those living in my generation, then those who will follow the latter, and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy. They will bear witness without being asked to do so, and they will vow, but will never fulfil their vows, and fatness will appear among them.” [Al-Bukhari. 6695]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the aided group of Muslims upon the straight path] – those whom Allah’s Messenger [peace and blessings of Allah be upon him] praised. Therefore, it is incumbent upon us to acquire knowledge for the sake of Allah [The Mighty and Majestic] and act upon it. Ignorance is a deadly disease, and knowledge is a weapon that will destroy you if you do not act upon it, and Allaah’s refuge is sought. [Marhaban Yaa Taalibal Ilm pages 268-270]

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

“They will bear witness without being asked to do so”: This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it.” [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked.” 

The scholars say that what is intended by this hadith is, for example: someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he [i.e. the one who should give the witness] informs the person about it. Or, for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260]

And regarding the statement: “And fatness will appear among them.” Imaam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: “Meaning, these people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…” [Majmu Al-Fataawaa 10/1056]

Imaam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The (type) of luxurious lifestyle that exist (today) is that a person does not desire except to drive a comfortable vehicle and to build a spectacular mansion. He does not want to receive any inconvenience – neither cold during cold (days) nor the heat during hot (days), nor does he want to be touched by anything, so he (finds) himself in complete luxury. Because of this, health problems such as obesity, high blood pressure and breathlessness is rife amongst them due to a lack of (minimum required) movement (or activity). So, you find some youth climbing a mountain and even before getting halfway, he becomes breathless. Someone else older than him finds himself in ease, because he is accustomed (to some hardship), but he (i.e. this youth) is not. [Sharh Hilyati Taalibal Ilm. page 40]

http://www.healthymuslim.com/index.cfm

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

“(By Allah) the rights of justice will surely be restored to their people on the Day of Resurrection, even the hornless sheep will lay claim to the horned sheep”. [Muslim 2582]

 ففي هذا الحديث أقسم النبي صلى الله عليه وسلم وهو الصادق المصدوق بغير قسم، أقسم أن الحقوق ستؤدى إلى أهلها يوم القيامة ولا يضيع لأحد حق، الحق الذي لك إن لم تستوفه في الدنيا استوفيته في الآخرة ولا بد، حتى إنه يقتص للشاة الجلحاء من الشاة القرناء الجلحاء التي ليس لها قرن والقرناء التي لها قرن، والغالب أن التي لها قرن إذا ناطحت الجلحاء التي لا قرن لها الغالب أنها تؤذيها أكثر، فإذا كان يوم القيامة قضى الله بين هاتين الشاتين واقتص للشاة الجلحاء من الشاة القرناء، هذا وهن بهائم لا يعقلن ولا يفهمن، لكن الله عز وجل حكم عدل أراد أن يري عباده كمال عدله حتى في البهائم العجم فكيف ببني آدم

In this hadith, the Prophet, peace and blessings of Allah be upon him, and He is truthful and believed, even without swearing (by Allah). He swore (by Allah) that all rights will be restored to their rightful owners on the Day of Judgment, and none will lose their rights. Any right that belongs to you, if not received in this life, will definitely be given back to you in the Hereafter.

Even retribution will be established for the hornless sheep against the horned sheep. In most cases, when a horned sheep strikes (or headbutts) a hornless one, it harms it more. Therefore, on the Day of Judgment, Allah will judge between these two sheep and establish justice for the hornless one against the horned one. This is despite (the fact) that they are animals that lack reason and understanding. However, Allah, the Mighty and Majestic, is perfectly just and He wants to demonstrate to His servants the perfection of His justice, even among animals that cannot speak, so how about between human beings? [Paraphrased]

An Except from the Sharh of the hadith by Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him. Visit link: https://www.alathar.net/home/esound/index.php?op=codevi&coid=213751

Allah, The Most High, said:

فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير

So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Ash-Shuraa. 15]

وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ

And I am commanded to do justice among you.

Meaning, when passing judgement regarding that which you have differed between yourselves. Therefore, your enmity and hatred does not prevent me from judging with justice between you. And from justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood.

ٱللَّهُ رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ

Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return.

لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ

There is no dispute between us and you.

Meaning, there is no dispute between us and you after the realities have been manifested, and after the clear distinction between truth and falsehood, and after the clear distinction between guidance and misguidance, there is no room for debate because the goal behind debate is to distinguish between right and wrong, so that the one to be guided is guided and the proofs established against the misguided one.

ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ

Allah will assemble us (all), and to Him is the final return. [An Excerpt from Tafsir As-Sadi]

Allah, The Most High

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا

Verily! Allah commands that you should render back the trusts to those to whom they are due; and that, when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. [An-Nisaa 58]

This includes judgement between them in matters related to [الدماء – homicide, killing, physical violence], wealth, and honour, whether minor or major; (includes) relatives, non-relatives, the righteous, the unrighteous, an ally or enemy.

The intent behind justice Allah has commanded to be upheld is that which Allah has ordained through the speech of His Messenger regarding divine ordainments and rulings, and this necessitates knowledge of justice in order to judge by it.

And since these are good and just commands, He said:

إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا

Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.

This is praise from Allah for His commands and prohibitions due to their inclusion of the welfare of the two abodes (the worldly life and after life) and repelling their harms. This is because the one who legislator them is the All-Hearing, the All-Seeing; nothing is hidden from Him, and He knows the welfare of His servants in ways they do not. [An Excerpt from Tafseer As-Sadi.]

Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger, peace and blessings of Allah be upon him, set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.”

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

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق  دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” The Prophet, peace and blessings of Allah be upon him, said, “By Allah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah)”.

https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

Abu Hurairah, may Allah be pleased with him, reported: The Prophet, peace and blessings of Allah be upon him, said: “A woman entered the Hellfire because of a cat or kitten she had imprisoned. She did not let it eat, nor release it to eat the vermin of the earth, until it died emaciated.” [Muslim 2619]

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

This is a (Shariah) text regarding that woman being  punished in the fire due to killing a cat through incarceration and not feeding it. Was this woman who was seen by the Prophet, peace be upon him, in the fire – a tall woman from the Children of Israel –  a disbeliever or not? It could be either case. If she was a disbeliever, it serves as evidence that disbelievers are held accountable for the subsidiary (issues) of the Shariah and are punished for neglecting them. If she was not a disbeliever, it is evident that the reason for her punishment in the fire was due to incarcerating the cat until it died of starvation. [An Except from “Al-Muf’him Limaa Ash’kala Min Tal’khees Kitab Muslim” 5/544]

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

There was a black slave girl belonging to an Arab tribe and they freed her but she remained with them. The slave girl said:

“Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite (i.e. a medium to a large long-winged bird of prey) passed by that place, saw it lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts.”

The slave girl further said: “By Allah! While I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, ‘This is what you accused me of and I was innocent and now this is it.”

Aisha added, “That slave girl came to Allah’s Messenger, peace and blessings of Allah be upon him, and submitted in Islam. She had a tent or a small room with a low roof in the Masjid. Whenever she visted me, she had a conversation with me and whenever she sat with me, she would recite the following, ‘The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers’ town’ Aisha added, ‘Once I asked her, what is the matter with you? Whenever you sit with me, you always recite these poetic verses.’ So she told me the whole story'”. [al-Bukhari 439]

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

In the hadith is that it is permissible to stay overnight and sleep in the Masjid for those Muslims – whether a man or woman – who do not have a place to live if that would not lead to trouble.

The permissibility of placing a covering in the Masjid by way of a tent and the like.

To leave the land where a person is put to trial in the hope of relocating to a better place for oneself just as what happened to this woman.

The virtue of migrating from the land of disbelief.

Allah’s response to the supplication of an oppressed person even if he (or she) is a disbeliever because the context of this hadith shows that she became a Muslim after arriving in Medinah. Allah knows best. [1]

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

This oppressed woman was aided by Allah, for indeed Allah aids a person (even) an unbeliever.

Exit the Masjid if menses begin in the Masjid or stay out of necessity.

There is no harm in erecting a tent for a woman who is in need until a safe place is found.

There’s no harm in sleeping in the Masjid if that would not lead to harm. [2]

Abu Hurairah, may Allah be pleased with him, reported: The Messenger of Allah, peace and blessings of Allah be upon him, said: “Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said: “Verily, the bankrupt person of my Ummah are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire”. [Muslim 258]

[1] Fath Al-Bari Sharh Sahih Al-Bukhari 1/692. Publisher: Dar As-Salam. 1st Edition 1421AH (Year 2000)]

[2] Al-Hulal Al-Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Ala Sahih Al-Bukhari 1/141-142

 

A Brief Examination of the Timid Teacher’s Echo Chamber of Motivated Reasoning

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

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

What do you say about an individual who advises people not to listen to refutations. When asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Response: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them. Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him.” This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations.” No. No. This will expose them (the people) to destruction.

Fataawa Fadeelah Ash-Shaikh Rabee’ Al-Madkhalee 1/273

Neither Fanaticism Toward the Mashāyikh Nor Belittling Them — Al-ʿAllāmah Muqbil ibn Hādī

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

Neither Fanaticism Toward the Mashāyikh Nor Belittling Them — Al-ʿAllāmah Muqbil ibn Hādī (May Allah have mercy upon him)

نصيحتي أننا نحب علماءنا حباً شرعياً ، ولا نقلدهم ، ولا نتعصب لهم : ” اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ ” .

ولم يوجد في عصر الصحابة بكرياً ولا عمرياً بمعنى أنه يأخذ بجميع أقوال أبي بكر ويتعصب له ، أو بأقوال عمر ويتعصب له ، ولا عثماني إذا قالوا عثماني بمعنى أنه يحب عثمان وأنه أفضل من علي ، وليس معناه أنه يقلده في كل شيء ، وهكذا على إثر ذلك الزمن لأن أناس يرى أحقية علي بالخلافة أو أنه يحب علياً حباً زائداً .

فالمهم لم يوجد هذا زمن الصحابة رضوان الله عليهم ، فنحن كما قلنا أهل السنة نحب علماءنا حباً شرعياً ، ولا نرضى لأحدٍ أن يتنقصهم ، لكن ما نقلدهم ، التقليد حرام : ” وَلا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ” .

والله سبحانه وتعالى يقول : ” وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ” ، ونحن في هذه البلد بلد التوحيد ، وبلد السنة فما ينبغي أن نسن للناس سنة سيئة ، وأن نتعصب لفلانٍ ولا فلان ، لكن نقرأ كتبهم ، ونستفيد من أفهامهم وجزاهم الله عن الإسلام خيراً ، ما كان فلان يرضى أن تتعصب له ، ولا كان أيضاً فلان يرضى أن تتعصب له . والله المستعان .

Ahlus Sunnah Do Not Speak Ill of The Scholars of Ahlus Sunnah- By Shaikh Ali Al-Hudhaifi- may Allah preserve him.

Ahlus Sunnah Do Not Speak Ill of The Scholars of Ahlus Sunnah- By Shaikh Ali Al-Hudhaifi

Among the Counsels of al-ʿAllāmah Muqbil: Give Precedence to Proofs, Not Personalities; Establish al-Jarḥ wa al-Taʿdīl; Follow the Truth, etc.

Among the Counsels of al-ʿAllāmah Muqbil: Give Precedence to Proofs, Not Personalities; Establish al-Jarḥ wa al-Taʿdīl; Follow the Truth, etc.

 

Among the Counsels of al-ʿAllāmah Muqbil: Give Precedence to Proofs, Not Personalities; Establish al-Jarḥ wa al-Taʿdīl; Follow the Truth, etc.

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

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

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

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

“The Dawah will not be properly grounded (or established) except through al-jarḥ wa al-ta’deel”.

“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 clearly evident every day, his condition must be clarified”.

“All the Muslims – Arabs, non-Arabs, white and black, it is incumbent to be one Jama’ah”.

“O Ahlus Sunnah! The society is under your care and it is your responsibility to rebut every Rafidi and falsifier”.

An Excerpt from Al-Basha’ir Fis Samaa Al-Mubashir” pages 12 – 25 with introduction by Shaikh Muhammad Ibn Abdil Wahhab Al-Wassaabee, rahimahullah

 

The Gravity of False, Treacherous Testimony and the Virtue of Truthful, Conscientious, Forthright Testimony

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

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

The best of the people are those living in my generation, then those who will follow the latter, and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy. They will bear witness without being asked to do so, and they will vow, but will never fulfil their vows, and fatness will appear among them.” [Al-Bukhari. 6695]

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

They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Taa’ifatul Mansoorah [i.e. the aided group of Muslims upon the straight path] – those whom Allah’s Messenger [peace and blessings of Allah be upon him] praised. Therefore, it is incumbent upon us to acquire knowledge for the sake of Allah [The Mighty and Majestic] and act upon it. Ignorance is a deadly disease, and knowledge is a weapon that will destroy you if you do not act upon it, and Allaah’s refuge is sought. [Marhaban Yaa Taalibal Ilm pages 268-270]

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

“They will bear witness without being asked to do so”: This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it.” [Sharh Saheeh Muslim 12/17]

However, there is another Hadith in which the Prophet, peace and blessings of Allah be upon him, stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked.” 

The scholars say that what is intended by this hadith is, for example: someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he [i.e. the one who should give the witness] informs the person about it. Or, for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260]

And regarding the statement: “And fatness will appear among them.” Imaam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: “Meaning, these people give importance to the means of fattening themselves – food, drink and over-abundance. So, their only concern is their bodies and fattening themselves. As for being fat without choice, then one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white…” [Majmu Al-Fataawaa 10/1056]

Imaam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The (type) of luxurious lifestyle that exist (today) is that a person does not desire except to drive a comfortable vehicle and to build a spectacular mansion. He does not want to receive any inconvenience – neither cold during cold (days) nor the heat during hot (days), nor does he want to be touched by anything, so he (finds) himself in complete luxury. Because of this, health problems such as obesity, high blood pressure and breathlessness is rife amongst them due to a lack of (minimum required) movement (or activity). So, you find some youth climbing a mountain and even before getting halfway, he becomes breathless. Someone else older than him finds himself in ease, because he is accustomed (to some hardship), but he (i.e. this youth) is not. [Sharh Hilyati Taalibal Ilm. page 40]

http://www.healthymuslim.com/index.cfm

Healthy Competition In Pursuit of Virtue

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

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding praiseworthy competition:

Every competitor competes the other and is happy when joined, as the companions of the Messenger, peace and blessings of Allāh be upon him, used to compete in good and they were pleased when others joined them; rather they used to encourage one another whilst competing. This is seeking to be foremost in (good deeds). Allah [The Most High] said:

 ۖ فَاسْتَبِقُوا الْخَيْرَاتِ

So hasten towards all that is good.

Allah, The Most High, said:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

Race one with another in hastening towards Forgiveness from your Lord (Allah), and towards Paradise, the width whereof is as the width of heaven and earth. [57:21]

Umar Ibn Al-Khattab, may Allāh be pleased with him, used to hasten towards (good deeds to compete) AbuBakr, may Allāh be pleased with him, but he never won. [1]

Umar, may Allāh be pleased with him, said:

One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [2]

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

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them. [3]

[1] Ar-Ruh 431-432

[2] Sahih Abi Dawood 1678

[3] Mukhtasar Minhaj Al-Qaasideen. page 199-201