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Some etiquettes with the wife when returning home

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

Once Jabir, may Allah be pleased with him, was returning from an expedition with the Prophet, peace and blessings of Allah be upon him, and he was riding fast in order to get home as he was newlywed, so the Prophet told him to slow down in order to give the women time to prepare themselves. Jabir said, “When we were about to enter (Al-Madinah), the Prophet said, ‘Wait so that you may enter in the afternoon so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region'”. [1]

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

It is disliked to enter (i.e. the house) without seeking permission and giving salam, especially when returning from a journey. One should not come to his family and his wife unless they are aware of his entry, so that they may prepare themselves. He should not come to her suddenly, whilst she is in a state [i.e. physical appearance, clothing etc] in which she does not like her husband to see her. [2]

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger, peace and blessings of Allah be upon him, said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family” . [Muslim 1927]

Imam An-Nawawi, may Allah have mercy upon him, said: One is prevented from full sleep and its full enjoyment due (to) difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough (circumstances). Therefore, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else  that is not important. [3]


[1]Al-Bukhari 5079]

[2] An Excerpt from It’haf at-Tullab Bi-Sharh Mandhoomah Al-Aadab. page 144

[3] An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi 13/60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000)

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 91

In the name of Allah, the Most Merciful, The Bestower of Mercy.

All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:

This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.

I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.

This is a brief (quick message, and what matters is not speech, but rather actions.

Healthy Competition in the Pursuit of Virtuous Deeds

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

Healthy Competition

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

Sects

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

Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al- Mubarak, may Allah have mercy upon him, “How many sects has this Ummah spilt into?” He said, “The foundation of the sects are four: The shia, the haruriyyah (i.e. khawaarij), the qadariyyah and the murji’ah. The shia split into twenty-two sects, the haruriyyah split into twenty-one sects, the qadariyyah split into sixteen sects and the murji’ah split into thirteen sects. (1)

The Druze

Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:

The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]

They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).

The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.

They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. (2)

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

The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….(3) [Footnote b] 

Sects of The Yahud

Some-Deviated-Sects-Amongst-Banee-Israaeel-And-The-One-That-Resembled-The-Khawaarij-In-Fanaticism-Extremism-and-Violence.pdf
https://salafidawahmanchester.com/wp-content/uploads/2021/05/Some-Deviated-Sects-Amongst-Banee-Israaeel-And-The-One-That-Resembled-The-Khawaarij-In-Fanaticism-Extremism-and-Violence.pdf

_______________________________

Footnote a:

The meat of the Muslims, Jews and Christians: Ahlul-Kitāb: Halāl and Harām in Islam (Islam 4.3)

Footnote b:All in the fire except one
https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/


[1]Al-Ibaanah of Ibn Battah 1/379-380

[2] An Excerpt from Majmu al-Fatawa 155-162

[3] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [79 of 80]

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


الغي والضلال يجمعان جميع السيئات.


[الغي والضلال يجمعان جميع السيئات – (Ghay – to deviate from upright conduct) and Dalaal (misguidance related to knowledge and creed) combine all evils]

Al-Allmah Rabee Bin Haadi Al-Mad’khali [may Allaah protect him] stated:

All Praise be to Allah, Lord of the entire existence, and prayers and peace be upon the most honorable of the prophets and messengers, our Prophet Muhammad, and upon his family and companions. To proceed:

Presented to all Muslims is this [الكلام الرائع – wonderful, remarkable, speech] of Shaikh al-Islam Ibn Taymiyyah [may Allaah have mercy upon him] in which he spoke about the danger of Hasad (envy), and the danger of Ghay and Dalaal, and that they combine all evils. Therefore, it is incumbent upon all to [مراقبة الله – i.e. to recall the fact that Allaah sees us, knows everything about us at all times, knows everything in our souls etc], strive to correct our beliefs and purify our hearts from envy, arrogance, transgression and all kinds of sins, especially major sins. Here is the speech of this Imam, who [may Allaah have mercy upon him] stated in his treatise (titled) At-Tawbah (repentance) pages 236-238:

Indeed, Allaah commanded His believing servants to supplicate to Him in every prayer with His statement:

ٱهۡدِنَا ٱلصِّرَٲطَ ٱلۡمُسۡتَقِيمَ
صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ

Guide us to the straight path (of beneficial knowledge coupled with righteous action); the path of those (Prophets and their truthful, righteous followers) upon whom You have bestowed favour, not of those who earn Your anger (by not acting upon what they know) and nor of the astray (who act without knowledge). [Surah Al-Faatihah. Aayaat 6-7] [Translation by Shaikh Abu Iyaad (may Allaah preserve him): https://www.thenoblequran.com/q/#/sura/1/6]

And for this reason, Allaah freed His Prophet from these two (i.e. Ghay and Dalaal), saying:

وَٱلنَّجۡمِ إِذَا هَوَىٰ
مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ
وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ
إِنۡ هُوَ إِلَّا وَحۡىٌ۬ يُوحَىٰ

By the (phenomenon) of the star when it descends (and vanishes with the appearance of dawn). Your companion-(O Pagans of Quraysh)—has not erred (in the knowledge he has been given) nor has he erred (in his sincerity of purpose). Nor does he speak out of the desire (of his own soul) (and forge revelation thereby). It is nothing but revelation revealed to him (containing guidance, rectitude and piety which he follows). [Surah An-Najm. Aayaat 1-4] [Translation by Shaikh Abu Iyaad (may Allaah preserve him): https://www.thenoblequran.com/q/#/sura/53/1 ]

[الضال – The misguided one]: He is the one that does not know the truth, but rather thinks that he is upon the truth while he is ignorant of it, as is the case regarding what the Christians are upon. Allaah [The Exalted] said:

[وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ – and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way. (Surah Al-Maa’idah. Aayah 77)]

And [الغاوي – the one who deviates from upright conduct] follows his whims and desires even though he knows that this is contrary to the truth, as is the case regarding what the Jews are upon. Allaah [The Exalted] said:

سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا وَإِنْ يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا ذَلِكَ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

I shall turn away from My Ayat (verses of the Quran) those who behave arrogantly on the earth, without a right, and (even) if they see all the Signs, they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Signs and were heedless (to learn a lesson) from them. [Surah Al-A’raaf. Aayah 146]

Allaah [The Exalted] said:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ

And recite (O Muhammad) to them the story of him to whom We gave Our Signs, but he threw them away, so Shaitan (Satan) followed him up, and he became of those who went astray. nd had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. [Surah Al-A’raaf. Aayaat 175-176] (see footnote a)

And in a hadith, the Prophet [peace and blessings of Allaah be upon him] said, “Indeed, what I fear most for you is the desires of the stomachs and privates parts that deviates a person from upright conduct, and the misleading trials”. That is because indeed Ghay and Dalaal combine all the evils of the children of Adam, because the human being is as Allaah [The Exalted] stated: [وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولً – But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)] [Surah Al-Ahzaab. Aayah 72] (see footnote b)

So, by way of his wrongdoing, he becomes one who deviates from upright conduct, and by way of his ignorance he becomes a misguided one. And often he combines both these two affairs, so he is misguided in one thing, and deviated from upright conduct in another thing, because he is unjust and ignorant, and each of the two sins succeed one another, as Allaah said: [فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا – In their hearts is a disease (of doubt, disbelief and hypocrisy), so Allāh increased their disease (by subjecting them to trials in which they preferred disbelief)]. [Surah Al-Baqarah. Aayah 10] [Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/2_10]

And as Allaah said: [فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ – So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path)]. [Surah As-Saff. Aayah 5]

Just as a believer is rewarded for a good deed with another good deed; if he acts according to his knowledge, Allaah grants him knowledge he did not know; and if does a good deed, it invites him to another good deed. Allaah [The Exalted] said: [وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ – While as for those who accept guidance, He increases their guidance, and bestows on them their piety. (Surah Muhammad Aayah 17]

Allaah [The Exalted] said: [وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى – And Allah increases in guidance those who walk aright [true believers in the Oneness of Allah who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)]. (Surah Maryam. Aayah 76]

Allaah [The Exalted] said: [وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا – As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah’s Religion – Islamic Monotheism). (Surah Al-Ankabut. Aayah 69]

Allaah [The Exalted] said:
وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا
وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا
وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا

And if We had ordered them (saying), “Kill yourselves (i.e. the innocent ones kill the guilty ones) or leave your homes,” very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); ad indeed We should then have bestowed upon them a great reward from Ourselves. And indeed We should have guided them to a Straight Way. [Surah An-Nisaa. Aayaat 66-68]

Allaah [The Exalted] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who believe [in Musa (Moses) (i.e. Jews) and ‘Iesa (Jesus) (i.e. Christians)]! Fear Allah, and believe too in His Messenger (Muhammad ), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight), and He will forgive you. And Allah is Oft-Forgiving, Most Merciful. So that the people of the Scripture (Jews and Christians) may know that they have no power whatsoever over the Grace of Allah, and that (His) Grace is (entirely) in His Hand to bestow it on whomsoever He wills. And Allah is the Owner of Great Bounty. [Surah Al-Hadeed. Aayaat 28-29]

And he [.e. the Prophet (may peace and blessings of Allaah be upon him)] mentioned the desires of the stomachs and private parts that deviates a person from upright conduct as reported in the Sahih (i.e. Saheeh Al-Bukhaari and Muslim) that he said, “Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him.” [Al-Bukhaari 6474]

The common people know that this is a sin, but they commit it in pursuit of their desires. As for the misleading trials, if a servant of Allaah is tempted, he will stray from the path ordained by Allaah, whilst thinking that he is guided, as Allaah stated:

وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ

And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan – devil) to be a Qarin (an intimate companion) to him. And verily, they (Satans / devils) hinder them from the Path (of Allah), but they think that they are guided aright! [Surah Az-Zukhruf. Aayaat 36-37]

Allaah said: [أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ – Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good (equal to one who is rightly guided)? Verily, Allah sends astray whom He wills, and guides whom He wills. (Surah Faatir. Aayah 8)]

Allaah said: [وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ – Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds, and he was hindered from the (Right) Path, and the plot of Fir’aun (Pharaoh) led to nothing but loss and destruction (for him). (Surah Ghaafir. Aayah 37)]

Allaah said:

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالً
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

Say (O Muhammad ): “Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! [Surah Al-Kahf. Aayaat 103-104] – And due to this, the companions of the Prophet [may peace and blessings of Allaah be upon him] interpreted this Aayah (and applied it) to those devoted in worship based on other than Allaah’s Sharee’ah with which He sent His Messenger, such as the idolaters, the people of the Scripture like the monks and the people of desires from this Ummah (of Muhammad), such as the Kharijites whom the Prophet [peace and blessings of Allaah be upon him] commanded that they should be fought against, saying: “One of you will belittle his prayer compared to their prayer, his fast compared to their fast, and his recitation compared with their recitation. They will recite the Qur’an but it does not go beyond their throats, they pass through Islam as an arrow goes through the game’s body. Kill them wherever you meet them (i.e. when they initiate bloodshed), for indeed in killing them there is a reward from Allaah – on the Day of Resurrection – for those who killed them”.

That is because these people exited the Sunnah of Allaah’s Messenger and the Jamaa’ah of Muslims to the point that those who opposed them – such as Uthmaan, Ali and the rest of the believers who ruled over them – were declared infidels, and they declared it lawful to kill Muslims and confiscate their wealth, as the Prophet said about them: “They will kill the adherents to Allaah and leave the idol worshippers (i.e. when Jihaad is established)”.

And if the desires that deviates a person from upright conduct combines with misleading trials, the affliction becomes severe and the one upon this path becomes one who earns Allaah’s Anger – an astray person. This often occurs because of the love of leadership and self-exaltation in earth, as was the case of Pharaoh. Allaah [The Exalted] said:

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ

Verily, Fir’aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.). [Surah Al-Qasas. Aayah 4]

So, Allaah described him as one who exalted himself in the earth and caused corruption. Allaah stated in the end of Surah: [تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ – That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (pious)]. [Surah Al-Qasas. Aayah 83]

This is why Allaah stated about Fir’awn’s affair in particular: [وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ – Thus it was made fair-seeming, in Fir’aun’s (Pharaoh) eyes, the evil of his deeds. (Surah Ghaafir. Aayah 37)]

And that is because love of the leadership is a hidden lust, as Shaddaad Bin Aws [may Allaah be pleased with him] said, “O Arabs! What I fear for you the most is Riyaa and hidden lust”. It was said to Abu Dawood As-Sijistani, “What is hidden lust?” He said, “Love of the leadership”.

Your love for a thing blinds and deafens (i.e. one neither sees the truth nor listens to truth), so the love for that will beautify for him what he loves of self-exaltation and hatred against its opposite, until haughtiness and pride are combined in the affair, and envy, which is to harbour hatred against Allaah’s blessing bestowed on His servants, especially those who oppose Him. Pride and envy are two diseases that destroyed the early and latter generations, and they are the greatest sins by which Allaah was first disobeyed, because Iblees became arrogant towards Aadam and envied him. Likewise, the son of Adam, who killed his brother, envied his brother, and that is why arrogance contradicts Islam just as polytheism contradict Islam, because Islam is submission to Allaah alone. Whoever submits to Allaah and to others is a polytheist, and whoever does not submit is an arrogant person, like the case of Pharaoh and the chiefs of his (kingdom). This is why Musa said: [وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ – And exalt not (yourselves) against Allah. Truly, I have come to you with a manifest authority. (Surah Ad-Dukhaan. Aayah 19)]

Allaah stated about Fir’awn: [وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ – And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.(Surah Al-Qasas. Aayah 39)]

Allaah said: [وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ – And they belied them (those Ayat) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayat) are from Allah, and Musa (Moses) is the Messenger of Allah in truth, but they disliked to obey Musa (Moses), and hated to believe in his Message of Monotheism]. So see what was the end of the Mufsidun (disbelievers, disobedient to Allah, evil-doers, liars.). (Surah An-Naml. Aayah 14)]

And whoever submits himself to Allaah as a Hanif (i.e. one who worships Allaah alone), then he is a Muslim who is adhering to the religion of Abraham, about whom Allaah said to him, “Submit”, he said, “I have submitted to the Lord of the worlds”. And this Islam is the religion of the first and the last of the prophets and their followers, as Allaah described – in his book – Nuh, Ibrahim, Musa, Yusuf, Sulayman and others amongst the Prophets, such as the statement of Musa to his people: [إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ – If you have believed in Allah, then put your trust in Him if you are Muslims (those who submit to Allah’s Will). (Surah Yunus. Aayah 84)]

Allaah said: [إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا – Verily, We did send down the Taurat (Torah) [to Musa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews. (Surah Al-Maa’idah. Aayah 44)]

Nuh said: [فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ – But if you turn away [from accepting my doctrine of Islamic Monotheism, i.e. to worship none but Allah], then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be one of the Muslims (those who submit to Allah’s Will).(Surah Yunus. Aayah 72)]

Yusuf said: [تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ – Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous. (Surah Yusuf. Aayah 101)]

Bilqees said: [وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ – And I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists). (Surah An-Naml. Aayah 44)]

And deviating from upright conduct is not limited to the desires of the stomach and the private parts only, rather it related to desires of the stomach, the private parts, the desires of leadership, pride, self-exaltation and other than that. He (i.e. the person) is following his desires, even if he does not believe that it is a desire; (but) he is not like the misguided one, because he (i.e. the misguided one) thinks that he is doing well, and that is why Iblis was the first of those who deviated from upright conduct, as Allaah said:

فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ
ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You). [Surah Al-A’raaf. Aayaat 16-17]

رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ
إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them. [Surah Al-Hijr. Aayaat 39-40]

Allaah said:

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ

And (remember) the Day when He will call to them, and say: “Where are My (so-called) partners whom you used to assert?” Those about whom the Word will have come true (to be punished) will say: “Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence (from them) before You. It was not us they worshipped.” [Surah Al-Qasas. Aayaat 62-63]

Allaah said:

فَكُبْكِبُوا فِيهَا هُمْ وَالْغَاوُونَ
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ

Then they will be thrown on their faces into the (Fire), They and the Ghawun (devils, and those who were in error). And the whole hosts of Iblis (Satan) together. [Surah Ash-Shu’araa 94-95]

That which is in the hadith, “What I fear for this Ummah of deviation from upright conduct”, is tantamount to deviation through desires of the stomach and private parts; but as for the deviation from upright conduct that is tantamount to arrogantly turning away from truth, this is the origin of unbelief, and the person upon this path is not from this Ummah, such as Iblis, Pharaoh and others. As for deviation from upright conduct by way of the desires of the stomachs and the private parts, this can happen to the people of faith, then they repent, as Allaah said:

وَعَصَى آدَمُ رَبَّهُ فَغَوَى
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى

Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance. [Surah Taa Haa. Aayaat 121-122]

And in the Sunan and Al-Musnad from the hadith of Laith bin Sa’d on the authority of Yazid bin Al-Haad on the authority of Amr on the authority of Abu Saeed Al-Khudri who said: I heard Allaah’s Messenger (saying), “Indeed, Iblis said to his Lord [The Mighty and Majestic]: ‘By Your Might and Majesty, I will not cease to deceive the children of Adam as long as the souls are in them (i.e. as long as they are alive)’. His Lord [The Mighty and Sublime] said to him, ‘By my Might and Majesty, I will not cease to forgive them as long as they ask forgiveness from me'”.

May Allaah have mercy on Shaikhul Islam Ibn Taymiyyah, and I ask Allaah that this article will benefit all Muslims, especially students of knowledge. May Allah bless and bestow peace upon our Prophet Muhammad, his family and companions.

Written by
Rabee Bin Haadi Omair Al-Madkhali
On 28/8/1432 AH

Paraphrased:

الغي والضلال يجمعان جميع السيئات.

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Footnote a: https://salafidawahmanchester.com/2020/04/12/the-scholar-his-abundant-knowledge-and-the-dog-that-lolls-its-tongue-out-a-mighty-parable/

Footnote b: إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬
Verily, We did offer AlAmanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah Al-Ahzaab. Aayah 72]

Self-scrutiny when following proofs or asking questions

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who 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, Maliki’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, Maliki, 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 the Messenger of Allah, 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 guidance, 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 peopl, 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 – more knowledgeable in levels of knowledge] and [والأورع فالأورع – the one 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 (the questioner’s) 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: 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] [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. [5] [Paraphrased]

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

Anonymous online identities

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

One of our beloved younger brothers and colleagues shared with us a tweet from Ustaadh Moosaa Richardson regarding the use of anonymous identities online. Many of us, including myself, are well acquainted with circumstances behind the guidance given by Al-Allamah Ubaid Bin Abdillah Al-Jabiri, may Allah have mercy upon him, when this matter first occurred over 20 years ago. Included in that thread on salafitalk.net were also the statements of Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy on him, and Al-Allamah Rabee, may Allah preserve him. Then when this matter came up again in 2014, we shared the same link from Salafitalk. Therefore, we share the same sentiment in emphasizing that discussions should be grounded in honesty, avoiding the use of tactics like anonymity. May Allah bless all of us with sincerity and truthfulness in all our endeavours Aameen.

Here is the link we shared in 2014 when this matter started again.

Fataawa Scholars regarding those who hide their identities! —Will Naveed Ayaaz and Masjid As-Sunnah Reveal the identity of their Unknown Companion and Narrator?!

A team of wild guessers at it again!

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

A Team of Wild Guessers at it again

They said, “We have killed the Messiah, son of Maryam, Allah’s Messenger”
https://salafidawahmanchester.com/2024/12/25/they-said-we-have-killed-the-messiah-son-of-maryam-allahs-messenger-part-1/

Some factors of security and peaceful coexistence

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)]

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 hadeeth 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