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Shyataan Can Utilise Good Manners of a Person to Destroy Him at The Hands of Ahlul Bidah!

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

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

Chapter: Among the types of his plots and deceptions (i.e. shaytaan) is that he calls a servant of Allaah – through his good manners, friendliness and cheerfulness – to some types of sins and sinful behaviour, so he (i.e. the one with good manners) meets a person- in this manner – whose evil one cannot be save from except with a smirk, frowning in his face and turning away from him. The enemy (shaytaan) makes it fair seeming to him to meet this person in a friendly manner, with a cheerful face and delightful speech, so he clings to him; then he wants to get away from him but he is unable to do so. The enemy (shaytaan) continues to strive between them until he achieves his need, so he finds a way (to corrupt) a servant of Allaah with his plot from the angle of good manners and a cheerful face. Hence, the scholars who are well versed regarding (diseases, weaknesses and strengths) of the hearts advised that one turns away from the proponents of innovation in religious affairs- neither greet nor show them a friendly face, and to meet them only with frowning and turning away”. [Ighaathatul Laffaan 1/140. Quoted by Shaikh Khaalid Adh-Dhufayree (may Allaah preserve him) in Ijmaa Al-Ulamaa Alal Hijrati Wat-tahdheer Min Ahlil Ahwaa. page62. slightly paraphrased]

 

Stance of The Pious Predecessors Against The Proponents of Innovation In Religious Affairs

Ibn Abbaas [may Allaah be pleased with him and his father] said, “Do not sit with the people of desires, because indeed it causes sickness of the heart”. [Reported by: Imaam Al-Aajuree in Ash-Sharee’ah: 1/453]

Sallaam Ibn Abee Mutee [may Allaah have mercy upon him] said, “A man from the people of desires said to Ayyoub As-Sakhtiyaanee, ‘O Abaa-Bakr! I want to ask you about some statement’. So Ayyoub walked away and started gesturing with his finger, saying, ‘Not even half a statement'”. [ Reported by Imaam Al-Aajuree in Ash-Sharee-ah 1/440]

Shu’aib [may Allaah have mercy upon him] narrated: “I said to Ibn Seereen: what is your view concerning listening to the people of desires (i.e. ahlul bidah)?” He said, “We neither listen to them nor honour (them)”. [Siyar A’laam Nubulaa: 4/611]

Imaam Fudayl Ibn Iyaad [may Allaah have mercy upon him] said, “If I see a man from Ahlus Sunnah it is as if I have seen a man from the Companions of the Messenger of Allaah [peace and blessings of Allaah be upon him]. If I see a man of bidah, it is as if I have seen a man from the hypocrites”. Al-Allaamah Saaleh Al Fawzaan [may Allaah protect him] commented on this statement of Imaam Fudayl Ibn Iyaad as follows: “That is because he (i.e. the man of sunnah) is one who follows the Companions, and because the one who follows them is from them and he is as Imaam Maalik says: ‘They will be in the company of those whom Allaah has bestowed His Grace’ [Qur’aan 4:69]. Therefore, whoever follows them (i.e. the Companions) is from them”. And regarding the statement of Imaam Fudayl Ibn Iyaad, “If I see a man of bidah, it is as if I have seen a man from the hypocrites”. Al-Allaamah Saaleh al Fawzaan commented on this statement, saying: “If you see a man from the people of innovations and desires – those in opposition to Ahlus Sunnah, it as if you have seen a man from the hypocrites, those who claim an apparent Islaam whilst they are disbelievers in secret, wishing to be deceitful. So, the people of desires and bidah have a resemblance to the hypocrites, because they show an apparent Islaam, however they innovate and do not follow the Sunnah. This is a characteristic of the hypocrites”. [It’haaf Al Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/309-310]

Imaam Sufyaan Ath-Thawree [may Allaah have mercy upon him] said, “Whoever lends an ear to a person of bidah has left the protection of Allaah and is entrusted to it (i.e. to the bidah)”. Al-Allaamah Saaleh Al-Fawzaan commented on this statement, saying, “Whoever lends an ear to a person of bidah has left the protection of Allaah. The narration about fleeing from ahlul bidah and not to sit with them, nor to accompany them has proceeded, so whoever accompanies them and listens to their statements and does not reject them, will be destroyed alongside them. It is not permissible for you to lend an ear and listen to them whilst saying, ‘I am a believer with strong faith and I am well acquainted with the Islamic Creed, and they cannot have an effect on me.’ This is self deception (and) trial for the people, because being distant from (them) and not listening to their false statements is Safety. As for lending your ear to them, then you will become worthy of being put to trial alongside them”. And regarding the statement of Sufyaan, “And is entrusted to it (i.e. to the bidah)”, Al-Allaamah Saaleh Al Fawzaan commented as follows: That is because Allaah safeguards the one who seeks safety with Him but the one who listens to bidah is worthy of being put to trial by it. He is entrusted to it and is removed from the Protection of Allaah”. [It’haaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/ 316-317]

Imaam Fudayl Ibn Iyaad said, “Whoever sits with a person of bidah has not been given wisdom”. Al-Allaamah Saaleh Al-Fawzaan commented on this statement, saying, “He (i.e. the one who sits with a person of bidah) is deprived of wisdom, and wisdom is understanding of the Religion of Allaah. The one who sits with ahlul bidah is deprived of understanding of the Religion as punishment for him”. [It’haaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/318]

Imaam Fudayl Ibn Iyaad said, “Do not sit with a person of innovation, for I fear that curses will descend upon you”. Al-Allaamah Saaleh Al-Fawzaan commented on this statement as follows, “That is because punishment, anger and deviation descend upon a person of bidah, so it is feared that you will be afflicted with some of what afflicts him, and for that reason Allaah stated:

وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَـٰتِنَا فَأَعۡرِضۡ عَنۡہُمۡ حَتَّىٰ يَخُوضُواْ فِى حَدِيثٍ غَيۡرِهِۦ‌ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَـٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّڪۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ

And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qurýaan), stay away from them till they turn to another topic. And if shaitaan causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers). [Surah Al-An’aam. Aayah 68]

And Allaah said to the believers:

وَقَدۡ نَزَّلَ عَلَيۡڪُمۡ فِى ٱلۡكِتَـٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَـٰتِ ٱللَّهِ يُكۡفَرُ بِہَا وَيُسۡتَہۡزَأُ بِہَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِى حَدِيثٍ غَيۡرِهِۦۤ‌ۚ إِنَّكُمۡ إِذً۬ا مِّثۡلُهُمۡ‌ۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَـٰفِقِينَ وَٱلۡكَـٰفِرِينَ فِى جَهَنَّمَ جَمِيعًا

And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell. [Surah An-Nisaa. Aayah 140]

In this is a warning against sitting with the people of misguidance and desires, and against sitting, accompanying and listening to their speech or reading their books. So it is upon you to be distant from these affairs. Wal-laahul Musta-aan, at present the one who acts upon this (i.e. the one who keeps away from the people of misguidance and desires) is said to be a secluded person and a boycotter, and that he is one who harbors doubt against the people. [It’haaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/318-319]

Imaam Fudayl Ibn Iyaad said, “Whoever sits in a road with a person of bidah, take a different road”. Al-Allaamah Saaleh Al-Fawzaan commented on this statement as follows, “Be it even in a road; if you see him in a road do not go with him. Do not accompany them in a road nor on a journey, for they will have an effect on you. Then where does this leave those who go with the innovators and accompany them in the pretext of dawah?” [ It’ihaaful Qaaree Bitta’liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree. 2/319-320]

Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] said:

Allaah [The Most High] said:

[وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ -And incline not toward those who do wrong, lest the Fire should touch you]. [Surah Hud: Ayah 113]

The word [ظلم –wrong] in [this ayah] can [mean] disbelief; it can mean bidah and it can be [فسوق i.e. sinful, immoral behaviour], because (ظلم) can be applicable to all [i.e. in different contexts]. Therefore, we refrain from inclining towards the evil doers, the people of bidah, the Kuffaar, the Ilmaaniyyoon and other than them. And we protect ourselves, our Aqeedah, the Eemaan and sound religion which Allaah has bestowed on us.

It is enough for us to remember that the Salaf fled from Fitan – not mixing, sitting and debating with the people of Fitan. And even amongst them, such as the likes of Ayyoub As-Sakhtiyaanee and Ibn Seereen did not listen to the speech of those [people of bidah]. And when Ibn Seereen was asked, “Why do you not speak; why do you not listen to them?” He said, “Indeed, my heart is not in my hands! I am not in control of my heart; I fear for myself that I may be misguided”. So the likes of these Imaams feared fitna and deviation for themselves; but you the Miskeen possess that bravery to enable you to challenge ahlul bidah….!!! Many people say, “We sit with ahlul ahwaa [i.e. the people of desires] and we take [from them]; we distinguish between truth and falsehood; we take what is truth and abandon falsehood”, whilst he [i.e. the utterer of this speech] is a Miskeen who can neither distinguish between truth and falsehood nor is he in control of his heart. How many a young person has been put to trial through this satanic view and thus he [becomes] degraded, reverts back on his heels [into misguidance] and depraved, and Allaah’s Aid is sought. He falls prey in the arena of the people of fitan! Therefore, it is obligated on a student of knowledge not to [regard] himself safe from ahlul bidah, for indeed he is not more knowledgeable than Ayyoub and Ibn Seereen, nor can he reach their station [in knowledge, piety etc] and those who followed them. [ An Excerpt from (الذريعة إلى بيان مقاصد كتاب الشريعة ) Vol 1 pages 192-193. Slightly paraphrased]

The Shaikh also quoted Imaam As-Saabooni who stated, “And they [i.e. Ahlul Hadeeth] hated Ahlul-Bid’ah – those who initiated into the religion what is not from it. They neither loved them nor keep company with them. They neither listened to their speech nor sit with them. They neither argued with them about the religion nor debated with them’’. Then Shaikh Rabee said: How is this [the case]? Is this [view introduced] from themselves or guidance from Allaah and His Messenger, and that which the Salafus Saaleh were upon? Allaah [Glorified and Exalted be He] warned against Ahlul Bidah and clarified for us that they are people of desires, and that they follow Mutashaabihaat [i.e. texts that are not entirely clear in what they indicate, so they are referred back to other texts to be explained] and they abandon the Muhkamaat [i.e. texts that are very clear]. Aa’isha [radiyallaahu-anhaa] said: The Messenger [sallal-laahu-alayhi-wasallam] recited this ayah:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

It is He Who has sent down to you [Muhammad] the Book [this Qur’an]. In it are Verses that are (entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments, etc.), Al-Faraa’id (obligatory duties) and Al-Hudood (legal laws for the punishment of thieves, adulterers, etc.)]; and others are Mutashaabihaat (i.e. not entirely clear in what they indicate, so they are to be referred back to the Muhkamaat to be explained]. So, as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings except Allaah. And those who are firmly grounded in knowledge say: ‘’We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding.’’ [Surah Aal Imraan. Aayah 7] [Then] she [i.e. Aa’isha] said: The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them’’. [Bukhaari Number 4547]

Allaah clarified that they [i.e. ahlul bidah] have desires [i.e. evil desires] and deviation with them, and that they intend to misguide themselves and other people! They desire trials and intend to misguide the people, and that is why the Messenger [sallal-laahu-alayhi-wasallam] mentioned them and described their condition to us. He [sallal-laahu-alayhi-wasallam] said, ‘’And indeed there will appear a people out of my Ummah in whom desires will run through them just as rabies runs through a dog.’’

Ahlul Sunnah – no doubt – hate Ahlul bidah and Imaam [As Saabooni] mentioned a number of them [i.e. senior scholars of ahlul hadeeth] that they are all agreed upon hating [Ahlul bidah]. However, amongst them [i.e Ahlul bidah] there are du’aat [callers to their bidah]- they are neither to be sat with nor debated with, except in cases of necessity and for a Maslahah [i.e. a carefully assessed benefit identified by rightly guided scholars amongst the scholars]; [otherwise], it is not permissible to enter into debate with them. It is not permissible to enter into a specific debate with the rawaafid if you are weak [i.e. in knowledge and character], except if one is a man who is firmly grounded in knowledge and religion, [very proficient in] establishing evidences, clever and a possessor of [that force and strength that enables him to easily excel in debate with the clear proofs without being affected by doubts]; so if he sees a benefit in debating them, he debates them. [Allaah (The Most High) said]: [وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ – and argue with them in a way that is better]. This is the legislated debate. Allaah did not close the door of debate completely, so if we have a way of establishing the proofs and to guide the people to good, we follow it. The one who is debated with may not benefit but others may benefit.

As for the weak one, then no [i.e. he does not engage in debate]. Even amongst the scholars there is one who is weak and one who is led to be mistaken by Shub’hah [i.e. a statement or affair that resembles the truth but is falsehood in reality]. He may be a scholar but his character is weak, so he becomes weak in the presence of Ahlul bidah, even if they are younger than him and lesser in knowledge! Indeed, it has happened to many of those who ascribe to the Sunnah and Hadeeth [ i.e. fell into some deviation or error] due to their weakness and opposition to the methodology of the Salaf. For example: Al Bayhaqqi was from the seniors of Ahlul hadeeth and their scholars, and was deceived by some of the Ashaa’irah such as Ibn Fawrak and his ilk, so he fell into Ash’ariyyah! How many among the youth- in this era – have been ruined at the hands of Ahlul bidah?! How many youth, middle age men and graduates from universities have been deceived by Ahlul bidah, and thus they fall into their arms?! They are deceived by the parties [of illegal partisanship] and thus fall into their arms! Why is this? Because they did not act upon the statement of the Messenger: “If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the truth)] so beware of them”. The strong one calls Ahlul bidah; he calls the Christians. There has to be dawah in the path of Allaah and there has to be strong scholars who disseminate the religion of Allaah; and when necessary, they debate so that the proofs are established and benefit one who is to benefit. [An Excerpt from ‘Sharh Aqeedah As-Salaf Ashaab Al-Hadeeth’ pages 301-304′. slightly paraphrased]

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: ‘’And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)… [Minhaaj-as-sunnah 8/475. Translation: Salafipublications.com]

We seek Allaah’s Protection from this calamity Aameen


Categories
Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Shirk Sin Worship - 'Ibaadah'

Misconception – [All You Do Is Cause More Splitting and Corruption By Way of Refutations]

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

“All You Do Is Cause More Splitting and Corruption By Way of Your Refutations”

This above claim reminds us of the statement of Dr Ibraaheem Ar-Ruhayli [may Allaah Allaah recitify his affair] who stated that consideration must be given in ascertaining the legislated benefits of a refutation, because if there is going to be more harm than the corruption of the Mukhaalafah [i.e. the error or that what opposes the truth], the refutation is not legislated in these circumstances because a Mafsadah [a corrupt affair] is not to be repelled if that will lead to a greater corruption. Then Dr Ibraaheem quoted a statement of Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] as follows, “It is not permissible to repel a small (act, deed) of corruption (that will lead to a) more corruption. The lesser of two harmful (affairs) is not to be repelled (and thus leads to one that is) greater, because indeed the Islamic Legislation came to bring about beneficial (affairs) and (accomplish) them completely, put a stop to corrupt (affairs) and lessen them as much as possible. Its aim is to (seek after) the weightier between two good (affairs) if it is not possible to (achieve) both of them, and to repel the eviler of two (affairs if not able to) get rid of both”.

Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] responded to the above statement of Dr Ibraaheem as follows: “Indeed, the speech of Shaikhul Islaam is truth. It is not permissible to repel a smaller (act, deed) of corruption (that will lead to) more corruption”. However, I believe that Shaikhul Islaam does not hold that Shirk, Kufr, the Major Innovations (in the religion), waging war against Ahlus Sunnah and defending the Senior proponents of innovation in religious affairs are either from the small (affairs) of corruption or that disapproving of them (openly) and clarifying their danger is from (that which will lead to) more corruption. There is no greater benefit than disseminating Tawheed and manifesting it, destroying Shirk and Kufr, and purifying the earth of them; (purifying the earth of) bidah about which the Messenger [peace and blessings of Allaah be upon him] described as the worst of all affairs.

What is clear (or apparent) is that Shaikhul Islaam intends by way of this statement the one who gives advice to the rulers or disapproves of (the deeds) of the Muslim rulers, or their representatives (i.e. governors, ministers etc), because indeed (such advise or disapproval) has to be carried out by way of (clear-unambiguous) proof and evidence, together with leniency and softness; but if disapproving of their smaller (acts, deeds) of corruption will lead to a greater affair or affairs of corruption, then bear the smaller affair of corruption in order to repel the greater of it. [Then Al-Allaamah Rabee further clarified this affair with a footnote in the same page 54, as follows, “This is the opposite of what the khawaarij and those similar to them do, because indeed their disapproval (of the ruler) is either (done) by way of rebellion with weapons, or incitement and stiring (trouble), so the corruption (that results) from this disapproval (of the ruler’s deeds) becomes greater and more severe than the corruption they wanted to stop”.]

Then Al-Allaamah Rabee continued, saying that if those affairs of corruption committed by the rulers are tantamount to Shirk, or Rafd [i.e. the creed of the Raafidah], or Kufr, then this principle [i.e. bearing the lesser evil] is not applied here [i.e. such beliefs must be refuted in a particular manner and this will become clear to the reader when the Shaikh mentions the stances of Imaam Ahmad, Shaikhul Islaam Ibn Taymiyyah and Ibnul Qayyim because they did not refrain from refuting those affairs of Shirk and Major innovations, even when they occurred from those in authority. [Reader refer to the article By Shaikh Abu Khadeejah (may Allaah protect him) regarding rebellion, takfeer, speaking against rulers openly in general, and pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying, “Keep opposing (the false belief itself) with your statements, but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.” http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ ]

Then Al-Allaamah Rabee Bin Haadee continued his response to Dr Ibraaheem Ar-Ruhayli’s view about weighing up benefits and harms in refutations, saying that as for bidah, especially that which is tantamount to kufr or shirk, then the likes of that statement of Shaikhul Islaam [i.e. the statement Dr Ibraaheem quoted and applied to the subject matter of refutation] is not to be applied in these circumstances. Then Al-Allaamah Rabee further emphasized this point to Dr Ibraaheem, saying that he should not forget Imaam Ahmad’s stance against those who held that the Qur’aan is created, even though they had (political) authority and kinship. Shaikhul Islaam (Ibnu Taymiyyah) and Ibnul Qayyim have many books in refutation against ahlul bidah, such as Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, Majmoo Al-Fataawaa etc The majority of these books are refutations against the Ash’ariyyah. (a) Ibnul Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah (b) I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan and An’Nubuwwah- the majority of these books were a refutation against the Ash’ariyyah Soofiyyah, even though they had political authority.

Then Al-Allaamah Rabee concluded, saying that this is because clarification and disapproval in this affair (i.e. refutation of the major innovations) cannot be anything else except something that has more benefit than harm. This is the call of the Messengers- the first of them Nuh to the last of them Muhammad- because they came out with the truth- clarifying Tawheed and warning against Shirk, regardless the tyranny of their enemies, the station of their authority, strength and transgressions. (1)

Al-Allaamah Zayd Bin Haadee Al-Mad’khalee [may Allaah have mercy upon him] said, “As for fearing splitting as a result of refutation against the sects, then there is no legislated Islamic excuse for refraining. That is because having love for unity (upon the sound creed and methodology of the pious predecessors) is what is correct and more deserving to be desired and followed. The innovator in religious affairs is the cause of the splitting in the Ummah, because splitting is connected to innovation in religion and unity is connected to the Sunnah. The obligation of refutation against the Mukhaalif (the one in opposition to the truth) is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear, so (in this case) Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge to carry out refutation against the innovator in religious affairs and the one in opposition to the (truth). (2)

Footnote a:

Read on the Ash’ariyyah, visit: http://www.asharis.com/creed/

Footnote b:

Jahmiyyah:http://www.sahihmuslim.com/sps/sp.cfm?secID=AQD&subsecID=AQD12&loadpage=displaysubsection.cfm


[Ref 1: Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal’ 53-54]
[Ref 2: Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashra. Pages 43-44]

Categories
Methodology - 'Manhaj' Scholars of Islam

[Part 4.1 Additional Benefits to Part 4 (Observations on Dr Ibraaheem Ar-Ruhayli; (NB: The details here are found in the Shaikh’s Majmoo 14/262-263)]

Shaikh Rabee (may Allaah preserve him) was asked:

Is Jarh and Tadeel (carried out against) specific individuals an affair (to be) specifically (carried out by) the scholars only, or can even the youth (i.e. those students of knowledge still in their youth) who possess knowledge (do so)?

Answer:

Jarh Wat-Tadeel must be accompanied with sound Aqeedah as pointed out by Khateeb al-Baghdaadee. And there has to be knowledge of the reasons for (carrying out) the Jarh-the reasons must be known and there has to be Wara and Taqwa in it (i.e. the criticism).

So if the person performing the Jarh has knowledge of Jarh Wat-Tadeel and he has Wara and Taqwa, then he can perform Jarh. And if the affair of the Majrooh (i.e. the one against whom valid criticism is established) is clear and is known to specific individuals and the general people–(for example), it is well known that this (person) steals; this person commits adultery; this one is a deceiver; this one is a raafidi shiite; this one is a soofee who makes Tawaaf around the graves and establishes the Mamaaleed- [i.e. celebrates the birthday of the Prophet (sallal-laahu-alayhi-wasallam), other pious people; (or so called religious personalities etc)]- then these are clear affairs known to both a scholar and the one who is not a scholar, and it is not a condition that one has to go to someone who knows the misguidance of those people, (such as) a scholar to criticize them because their affair is clear to the scholar and other than him.

Therefore, it is obligated on every Muslim to make known the affair of such (deviants, sinners, deceivers), warn against them and reject their acts of misguidance. The Messenger (sallal-laahu-alayhi-wasallaam) said: ”Whoever sees an evil deed, then let him stop it with his hand…etc [Ref 1: See complete hadeeth in footnotes and Shaikh Rabee’s statement regarding it]

So it is obligated on every Muslim to give sincere advice to the Muslims. [Jarir Bin Abdillaah(Radiyallaahu-anhu)] said: I gave the pledge of allegiance to Messenger of Allaah (sallal-laahu-alayhi-wasallam) to establish the prayer, pay the zakaat and give sincere advise to every Muslim.

[Tameem Ibn Aws ad-Daaree (radhiyAllahu anhu) said that the Messenger (sallal-laahu-alayhi-wasallam) said]: Ad-deenun naseehah (The Deen is sincerity)”. So we said, “To who O Messenger of Allah?” He said, “To Allah (i.e. to be sincere to Allaah in all affairs of the religion etc) and to His Book (i.e. to follow it etc) and to His Messenger (i.e. to follow him etc) and to the leaders of the Muslims (i.e. to obey them in good, make du’aa for them and not rebel against them etc) and to the common people (i.e. to guide them; love for them what you love for yourself; teach them the truth; warn them against what is harmful to their religious and worldly affairs etc)

At present if you see a raafidi mixing with a common Muslim and calling him to rafd (i.e. the beliefs of the raafidah), do you go to a scholar to refute that shiite! A soofee grave worshipper mixes with a commoner who is upon a sound natural disposition and directs him to his bidah (of grave worship), whilst I know that he is a grave worshipper, then no one can make it binding upon me to go to a scholar to clarify the affair of that grave worshipper and to warn against him. [Slightly paraphrased]

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[Ref 1] Whosoever of you sees an evil deed, then let him (stop) it with his hand. If he is unable to do so, then let him (stop it) with his tongue. If he is unable to do so, then with his heart (i.e. hate it, consider it to be wrong and keep away from it) and this is the weakest of Eemaan.

So whoever among them (i.e. those students of knowledge) has Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evil affairs with his hand and tongue. The one who does not have Sultaan (i.e. authority given to him by the law of the land or the authorities), then it is obligated on him to stop these evils with his tongue, his pen (i.e. through writing) or his stature (amongst the people).  Then Shaikh Rabee said: I do not think that either a scholar or a student of knowledge would be in opposition in this (affair). http://atomic-temporary-194201713.wpcomstaging.com/2015/12/part-4-observations-on-dr-ibraaheem-ar-ruhayli-sh-rabee-unveils-the-reality-behind-a-statement-of-dr-ar-ruhayli-regarding-refutations/

To be continued…In-Shaa-Allaah

Categories
Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Scholars of Islam The Salaf - Pious Predecessors Worship - 'Ibaadah'

Amazing Character Indeed! Is it Possible For Any Oppressor or Flatterer to Befriend or Accompany This Man?!

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

Ismaa’eel Bin Ayyaash said that Amr Bin Muhaajir said, “When Umar Bin Abdil Azeez became the Khaleefah, he stood in front of the people, praised Allaah and then said, ‘O people! Verily, there is no Book after the Qur’aan and no Prophet after Muhammad [peace be upon him]. Indeed, I am not a judge, rather I am one upon whom it is obligated to comply with commands and prohibitions. Indeed, I am not an innovator in religious affairs, but rather I am one who adheres to the Sunnah. Verily a man who flees from an oppressive leader cannot be a wrong doer, but that oppressive leader is the disobedient one. Indeed, there is no obedience to the creation in disobedience to the Creator [The Mighty and Majestic]'”.

Az-Zubayr Bin Bakkaar said, “Muhammad Bin Sallaam informed me that Sallaam Bin Saleem said, ‘When Umar Bin Abdil Azeez became the Khaleefah, he climbed the Minbar – and that was the first Khutbah he delivered, then he praised and exalted Allaah, and said, ‘O people! Whoever accompanies us, then let him accompany us with five affairs otherwise let him disassociate from us: Let him inform us of the needs of those who are not able to inform us, help us to do good by his guidance, direct us to good by way of that which he guides himself, refrain from backbiting anyone in our presence and not engage in that which does not concern him’. After this speech of his, the poets and sermonisers disassociated from him, but those who abstained from the unnecessary worldly pleasures and the jurists kept close company with him and said, ‘We cannot disassociate from this man until he opposes what he has stated'”.

Sufyaan Ibn Uyaynah said, “When Umar Bin Abdil Azeez became the Khaleefah, he contacted Muhammad Bin Kab, Rajaa Bin Haywah and Saalim Bin Abdillaah and said to them, ‘You have seen that which I have been put to trial and indeed it has fallen upon me, so what advice do you have?’ Muhammad Bin kab said, ‘Consider the old man a father, the young person a brother and the little one as your child, so be good to your father, keep ties with your brother and be kind to your child’. Rajaa said to him, ‘Wish for the people what you wish for yourself, hate for them what you hate for yourself and do not approach them except in manner you would like them to approach you’. Saalim said, ‘Concentrate on one affair by degrading the lusts of the worldly life and let your innate disposition be directed towards reflecting upon death’. Umar said, ‘Laa Hawla Walaa Quwwata illaa Billaah'”.

Whenever he faced a difficult matter, he would gather the jurists of Madeenah, particularly ten of them and would not firmly decide on an affair without them or some of them, and they were Urwah, Ubaydullaah Bin Abdillaah Ibn Utbah, AbuBakr Bin Abdir Rahmaan Ibn Al-Haarith Ibn Hishaam, AbuBakr Bin Sulaymaan Ibn Khaythama, Salaymaan Bin Yasaar, Al-Qaasim Bin Muhammad Ibn Hazm, Saalim Bin Abdillaah, Abdullaah Bin Aamir Ibn Rabee’ah and Khaarijah Bin Zayd Ibn Thaabit. He never used to hold a view that was different from that of Sa’eed Ibnul Musayyib, and Sa’eed did not use to visit any of the caliphs besides Umar Ibn Abdil Azeez in Madeenah.

An Excerpt from Al-Bidaayah Wan-Nihaayah. Vol 9. Pages 193-202. Publisher: Maktabah Al-Ma’aarif and Daar ibn Hazm. 9th Edition. 1414 AH (1994)

Categories
Bid'ah (Innovation) Brotherhood Contemporary Issues Da'wah - Calling To Islam Innovations In Islam (Bidah) Methodology - 'Manhaj' Purification of The Soul Refutations Scholars of Islam

Misconception – [You Merely Label Him a Mubtadi (An Innovator In Religious Affairs) Because He Refuses to Declare Someone Else a Mubtadi?!]

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

Whosever Does Not Declare a Mubtadi as a Mubtadi is a Mubtadi Himself

Al-Allaamah Rabee [may Allaah preserve him] said:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him a Mubtadi [an innovator] due to [ورع – i.e. fear of falling into a doubtful matter that might lead him to something forbidden and affect him in the afterlife]. Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of ورع ]. However, if he knows the innovator [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi. This is the distinction in this affair. He knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a Mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

You [i.e. the scholar] – the one who studied the affair and you know that he allies with a Mubtadi, places him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, then this person is a Mubtadi, misguided. As for the person who does not know that indeed such and such person is a Mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a Mubtadi. So, unless he ceases [i.e. refrains from defending this Mubtadi after understanding the evidences], then put him (in the same place) with his companion – the Mubtadi. (1) Read more here about this affair: https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

Imaam Al-Awzaa’ee [may Allaah have mercy upon him] said, “O Muslims! Fear Allaah, accept the advice of the sincere advisers and the admonition of the admonishers. know that this knowledge is religion, so beware of what you do, from whom you take your religion, the one you follow and the one with whom your religion is safe, because indeed all the proponents of innovation in religious affairs are all falsifiers, liars and sinners. They are not cautious – neither do they pay attention nor do they fear, and addition they are not to be trusted that they would not distort what you hear.

They say what they do not know with regards to what they disapprove and when proclaiming their lies, but Allaah (knows, hears and sees) what they do. Therefore, be cautious of them, trust them not, reject them and avoid them, because indeed this is what your earlier scholars did and commanded, and likewise the righteous ones who came thereafter.

Be careful of opposing Allaah and being the means to destroying the religion which He has ordained – breaking its commands and prohibitions, nullifying and weakening it by respecting the innovators in religious affairs and those who initiate that which is not from the religion, because you know what has been transmitted (i.e. the prohibitions) about respecting or exalting them. And what can be greater respect and exaltation than acquiring your religion from them- following and believing them, drawing close to them and assisting them in enticing the ones they entice and woo to their views and the religion (i.e. religious innovations) they follow. This is sufficient to be regarded as associates of theirs in what they do. (2)


[Ref1: Taareekh Dimashq 6/361]
[Ref 2: An Excerpt from ‘Awnul Baari 2/891’. slightly paraphrased]

Categories
Brotherhood Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Worship - 'Ibaadah'

Misconception – His Only Obligation is to Teach, So Don’t Obligate On Him to Take Stances or Involve In Refutation!

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

Dr Ibraaheem Ar-Ruhaylee [may Allaah rectify his affair] argues that one of the mistakes that are rife is that when a scholar refutes a Mukhaalif, or issues a Fatwa as a warning against a mistake, many of the students of knowledge who ascribe to the Sunnah would seek from (other) students and the scholars to clarify their stance towards that refutation or fatwa, rather the affair has reached a state in which even the small students of knowledge and the common people are asked to determine their stance towards the refuter and the one refuted; (Ref 1) then based on this, they would determine loyalty, disassociation and boycotting, until maybe some of the students boycott their Shuyukh whom they have benefitted from in knowledge and sound creed for many years; and maybe the trial reaches the houses, so you find a brother boycotting his brother and a son disrespecting his parents, and maybe a wife is divorced and the little children are separated due to this. As for when you look at the society, you find that they are divided into two parties or more- every party pursues the other with rebuke and making it binding to boycott the other group. All this between those who ascribe to the Sunnah- those amongst whom one group was unable to rebuke the Aqeedah of the other and the soundness of its Manhaj before the occurrence of this differing. The basis of this (problem) is either due to ignorance in exceeding the boundaries of the Sunnah and the principles regarding the manner Ahlus Sunnah should show disapproval (against a mistake) or due to desires.

Response: Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] responded to the above statement of Dr Ibraaheem, saying that it is obligated on Dr Ibraaheem, those scholars who remained silent and other than them (i.e. those who knew about the fitnah) to confront this trial or trials and strike at the place it is was rooted. The painful situation (which Dr Ibraaheem describes) should make him and them (others) ready to stand up and fulfil this [communal obligation-Fard kifaa’iy] by refuting the initiator of the fitnah. It is plausible that the cause of this great Fitna and what has come about by way of it resulted from the silence of those who refused to fulfil this communal obligation, whose goal has not been actualised through the refutation issued by one person.

Then Al-Allaamah Rabee stated that Dr Ibraheem should contemplate on the understanding of those adherents to the Sunnah who have preceeded and their togetherness in fulfilling this great obligation! Imam Ibnul Qayyim [may Allaah have mercy upon him] stated whilst disapproving of Ahlul Bidah in Madaarij As-Saalikeen, “And due to this, the disapproval of the pious predecessors and the Imaams against it (i.e. bidah) was severe and they spoke out (loudly) against its people from the various regions of the earth. They warned against their fitnah with a more severe warning and did that to an extent that was not the same as their disapproval against lewd acts, oppression and aggression. (That is) because the harm of bidah (on the religion), its destructive (effects on the religion) and negation (of the religion) is more severe”.

Then Al-Allaamah Rabee asks Dr Ibraaheem about this Fard Kifaayah in relation to Jihaad; (2) -that for example Jihaad is from the Furood al-Kifaayaat (Communal obligations), so if one person goes for Jihaad in order to repel a threat faced by Islam and the Muslims, will the Legislated Islamic goal of this Jihaad be fulfilled by one person, or if hundreds of people went but neither the Legislated Islamic goal is fulfilled nor is the threat repelled, then would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihaad in order to fulfil this communal obligation, because there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims? And if this sufficient numbers that are required to carry out this obligation is not reached, then indeed all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islaam and the Muslims. Likewise, this (i.e. the availability of sufficient numbers to fulfil this communal obligation) is the same thing stated regarding the affair of enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear (from the above example) that many of the students- those who ascribe themselves to the sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded a mistake (as Dr Ibraaheem claims) and the mistaken one is the one who declares those students to be mistaken. The silence of the scholars at the time of a need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on…..

Then Al-Allaamah Rabee finally stated that it is obligated on Dr Ibraaheem to clarify the affair of the oppressive obstinate one who initiated this dreadful fitnah, which has reached this grave state described by (Dr Ibraaheem), so that the people- especially the common people- would be upon clear-sightedness in their religion, and so that they will hold onto the truth and reject falsehood, and so that their loyalty and disassociation is established upon clear-sightedness. [Bayaan Maa Fee Naseehati Ibraaheem ar’Ruhayli Minal Khalal Wal-Ikhlaal’ pages 62-63]

Footnotes:

[1]: Question to Shaikh Fawzaan: Is it obligatory upon the scholars to clarify to the youth and the common people the danger of partisanship, splitting and groups?

Answer: Yes it is obligatory to clarify the danger of partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived. How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth? So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.” Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth. [Al-Ajwibah Al-Mufeedah (page 131)]

Question to Shaikh Rabee: What do you say concerning an individual who advises others to abstain from listening to refutations, and when he was asked about the reason for him adopting this stance he said, “The person who asked me about this was a common person and he is unable to recite the Quran properly”. What are your comments upon this, may Allah bless you?

Answer: If he is a layman then he is to be taught the Islamic creed and to be warned from the people of innovations. The majority of the common people these days have become supporters of the people of innovation. So it is necessary to warn them against them (i.e. the people of innovation). Say to him, “So and so is upon such and such innovations and you listening to him will harm you”. This is so that they will not read (his works), listen to his tapes and that he is cautious about his speech. Meaning that this layman needs someone to warn him and he is to be reminded 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 innovation and will say to you, “do not let them read the books of refutations. No. No.” This (approach) will expose them to ruin. [Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/273)]

Question to Shaikh Rabee: Is it permissible for us as students of knowledge to be silent about the innovators, and to cultivate the youth and the students upon the way of the Salaf without mentioning the names of the innovators?

Answer: By Allah, the innovators are to be mentioned by their traits and by their names if there is a need for this. If so and so has put himself forward for leadership and leading this nation and the youth and he is leading them towards falsehood, then he is to be mentioned by his name. If there is a need then he is to be mentioned by his name and it is necessary to mention him by his name. As it relates to this, one of the Salafis in Egypt used to teach and he would just mention general (descriptions without specifying names) and the people did not comprehend these generalities. After this he began to explicitly mention the names of the groups and individuals and they said (i.e. those who attended the lessons), “O Shaykh, why did you not teach us like this in the beginning?” He responded by saying, “I delivered to you many lessons and I would say this and I would say that (i.e. general descriptions without names).” They said, “By Allah, we did not understand.” [Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)]

Ref 2: http://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Is there Jihad in Syria? Should one go and fight? By Salafi Shaikh, Abdullaah al-Bukhaaree

Are we in a period similar to the Prophet in Makkah as it relates to fighting Jihad?


http://www.abukhadeejah.com/?s=ruling+on+jihad
http://www.abukhadeejah.com/?s=+jihad

Categories
Charity (Sadaqah) Contemporary Issues Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Scholars of Islam Worship - 'Ibaadah'

Rights of The Road When We Sit Outside Cafés, Especially During Summer

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

Umar [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Beware of sitting on the roads (i.e. the pavements, pathways where people pass by)! But if you must sit, then fulfil the rights of the road”. They asked, “What are the rights of the road?” He said, “Lower the gaze, respond to Salaam and give directions to the one who has lost his way”.

Al-Allaamah Zayd Bin Haadee Al-Mad’khalee [may Allaah have mercy upon him] stated:

This hadeeth contains guidance – from the Prophet [peace and blessings of Allaah be upon him] – for the entire Ummah. Firstly, they should refrain from sitting on the roads (i.e. the pavements, pathways etc) because different people do walk past them. Sitting on the road has obligations – in relation to it – to be fulfilled and there are forbidden deeds which one must avoid. Secondly, it is permissible to sit, but the one doing so is required to give the roads its rights – fulfilling what is commanded and avoiding what is forbidden.

Indeed the Prophet [peace and blessings of Allaah be upon him] made known the rights of the road in this hadeeth, saying, “Lower your gaze”. The women and others walk past, therefore it is obligatory to divert one’s gaze away from every Haraam, and first and foremost is that one is not to look at strange women (i.e. women he has been forbidden to look at). (see footnote a)

“Reply to salaam”: When a passer-by gives salaams, it is obligated on you to respond because Allaah said:[وَإِذَا حُيِّيتُم بِتَحِيَّةٍ۬ فَحَيُّواْ بِأَحۡسَنَ مِنۡہَآ أَوۡ رُدُّوهَآ‌ۗ – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally] [Surah An-Nisaa. Aayah 86] (see footnote b)

“Guide the one who has lost his way”: Not every person knows the right way (to get to his destination). It maybe that some people are unaware of the way to get to the place they want to go to, so if they ask you for advice – that you give him direction and you know where the place is, it is obligated on you to give him directions. You should make an effort to give him directions, because Allaah continues to aid a slave (of His) as long as the slave helps his Muslim brother. (1)

Removing Something Harmful From The Path is An Act of Charity

Abu Hurairah [may Allaah be pleased with him] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “There is Sadaqah (charity) to be given for every joint of the human body (as a sign of gratitude to Allaah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one’s way to offer the compulsory congregational prayer is also Sadaqah, and to remove a harmful thing from the way is also Sadaqah. [Saheeh Al-Bukhaari. Number 2989]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah protect him] stated, “Removing harmful things from the pathways of the Muslims or from the pathways of the people in general, also removing harmful things from the pathways of the animals – one should not place harmful things in pathways that will harm pedestrians; one should not leave a harmful thing which another person left in a pathway. It has been reported in a hadeeth that the Prophet, ‘While a man was going on a way, he saw a thorny branch and removed it from the way and Allaah (The Mighty and majestic) became pleased by his action and forgive him for that’. [Saheeh Al-Bukhari. Number 652]. He was entered into paradise because of his act of kindness to pedestrians.

But how about those who place harmful things in the roads, such as stones, thorns, planks of woods, metals, and spilling water on the road, which may be impure, and placing rubbish on the roads?! The person who does this has greatly sinned and everyone passer-by supplicates against him. The deed of this person is oppression and the supplication of the oppressed person is answered. Therefore, a Muslim should hasten to remove harmful things from the path in order to receive this reward mentioned in the hadeeth. (2)

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Footnote a:  Al-Alaa Bin Ziyaad [may Allaah have mercy upon him] said, “Do not (allow) your eyes to follow the garment of a woman because one’s gaze places desire in the heart”. [Az-Zuhd By Imaam Ahmad (rahimahullaah). 311]

Al-Allaamah Saaleh al Fawzaan [may Allaah preserve him] said: Safety from the fitnah of women is by way of lowering the gaze, distancing oneself from paying attention to them and following them. Allaah [The Most High] said: [قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ – Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts from (illegal sexual acts). That is purer for them. Verily, Allaah is All-Aware of what you do]. [Surah An-Nur. Aayah 30]

So, lower your gaze away from that which Allaah has made forbidden and do not enter places of fitnah so that you are safeguarded. This is one of the means to safety from fitnah. [Sil-silatu Mu-allifaat Fadheelatus Sheikh No: 7. page: 43-44]

The Shaikh also said, “Lowering one’s gaze is a means to protecting the private parts and not restraining one gaze is a means to corrupting the private parts. Therefore, if you want to protect your private parts from lewdness, lower your gaze. If you leave your eyesight roam about freely – looking at what Allaah has made unlawful, then indeed it will lead you to lewdness”. [t’haaf At-Tullaab Bi-Sharhi Mandhommah Al’Aadaab’ page 87. Slightly paraphrased]

Footnote b: Shaikh Abdus Salaam Burjess [may Allaah have mercy upon him] said: Imaam Ibn Abdul Barr [may Allaah have mercy upon him] said: “The obligation of returning the Islamic greeting is (found in the) statement: [وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally]”. [Surah An-Nisaa. Aayah 86]

Imaam Ibn Katheer [may Allaah have mercy upon him] said: “To give the Islamic greeting is voluntary and it is an obligation to return it. This is what all the scholars say- that it is an obligated on the one who is given the salaam to reply and he has sinned if he does not reply, because he has opposed Allaah’s command”.

The abandonment of returning the Islamic greeting is an evil and ugly deed and many people have been afflicted with it in this era. And they are prevented from it due to pride and self-amazement. So, we gently say to all of them, ”Who are you?! And from what are you from?!” Allaah said:

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

From what thing did He create him? From Nutfah (male and female semen drops) He created him, and then set him in due proportion. [Abasa: Aayaat: 17-18]

Are you greater in status than the Messenger [peace and blessings of Allaah be upon him? Indeed he returned the Islamic greeting of the young, the old, the free person and the slave, and he also greeted them. Therefore, let there be a good example in the Messenger of Allaah for you to follow. We ask Allaah for guidance and success for all. Also when a person is leaving a gathering and gives the salaam, it is obligatory to reply to him. [An Excerpt from ‘Al-Ilaam Bi-Ba’di Ahkaam As-Salaam’- pages: 11-12.slightly paraphrased]

Replying to The Greetings of non-Muslims

Shaikh Abu Khadeejah [may Allaah protect him] quotes Imaam Al-Albaanee [may Allaah have mercy upon] him, who stated: So I answered that it is permitted with the condition that the “salaam” of the non-Muslim is clear in wording, and that there is no distortion of the wording with his tongue as occurred with the Jews with the Prophet (salallaahu ‘alaihi wassallam) and his Companions (radiyallaahu ‘anhum), when some of the Jews said: “As-Saamu ‘alaikum (poison/death be upon you).” So the Prophet commanded that one respond with merely saying, “wa ‘aliakum (and upon you),” as has been reported in the collections of Bukhaaree, Muslim and others from the hadeeth of Aa’ishah (radiyallaahu ‘anhaa).

Investigation into the reason behind this legislation reveals that it is permitted to respond in kind if the condition mentioned is met. This is further supported by two further matters:

Firstly: The saying of the Messenger (salallaahu ‘alaihi wassallam): “If the Jews greet you and say: “as-Saamu alaikum (poison/death be upon you),” then merely respond with: Wa ‘alaik (and to you).” Reported by Bukhaaree and Muslim, also al-Adab al-Mufrad, no 1106.

So the Prophet gave the reason by his saying “respond with: Wa ‘alaik (and to you).” And this is because they said: “As-Saamu alaikum (death be upon you).” And if this reason is removed as in the case wherein they say: “As-salaamu ‘alaikum (peace be upon you).” Then one responds with what is the same as it, which is: “Wa ‘alaikumus-Salaam (and peace be upon you)” And this position is further supported by the following, and that is the generality of the saying of Allaah, the Most High: [وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ – “And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner].” [An-Nisaa: 86] This verse in its general meaning also encompasses the non-Muslims. https://abukhadeejah.com/how-to-conduct-oneself-with-the-jews-christians-others-even-if-they-be-tyrants/


[Ref 1: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah Vol 1. Page 158. Slightly paraphrased]
[Ref 2: Excerpt from Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. Pages 213-217. slightly paraphrased]

Categories
Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Salaf As Saalih (Pious Predecessors) Scholars of Islam Worship - 'Ibaadah'

Praiseworthy Behaviour and Interactions In The Gatherings – [Incident of The Shooting Star etc]

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

Refraining From Giving False Impressions About Oneself – The Shooting Star Incident

Narrated Husayn bin Abdir Rahmaan, “I was with Sa’eed Bin Jubair when he said, ‘Who amongst you saw a shooting star last night?’ I said, ‘I did’. Then I said, ‘I was not in prayer, but was stung by a scorpion’ [i.e. the reason why I was awake and saw the shooting star was because I got stung by a scorpion]. He said, ‘Then what did you do?’ I said, ‘I performed Ruqyah’”… to the end of the hadeeth (1)

Husayn said, ‘I did’ [i.e. I saw the shooting star]. Then I said, ‘I was not in prayer, but was stung by a scorpion’ [i.e. that is the reason why I was awake and saw the shooting star].

Question: Why did Husayn Bin Abdir Rahmaan [may Allaah have mercy upon him] mention – in addition – that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer: Imaam Sa’di [may Allaah have mercy upon him] said, “That is because Salaf [i.e. the pious predecessors] were far removed from praising a person for something he does not possess”. (2)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “He (i.e. Husayn) said this lest the people think that he was standing in prayer and thus he is praised for that which he did not do. This is opposite of what some people do, for they rejoice that people assumed that they were standing in prayer. This is tantamount to a deficiency in one’s Tawheed. Husayn’s statement is not viewed from the angle of show off, rather it is a good deed. And it is not like that one who abandons acts of obedience to Allaah out of fear of Riyaa, for indeed shaytaan plays about with a person (in this affair) and beautifies for him to abandon deeds out of fear of Riyaa; rather one should perform acts of obedience to Allaah, but nothing should be in your heart that you want to be seen by people. (3)

Shaikh Saaleh Aala Ash-Shaykh [may Allaah preserve him] said, “He (i.e. Husayn) made this statement out of fearing that those who were present would think that he saw the shooting star whilst he was in prayer (i.e. Tahajjud), so he negated that from himself. This shows the virtue of the Salaf [pious predecessors], their eagerness for sincerity, being distant from showing off and adorning oneself with something one does not possess. (4)

 

A Warning By Al-Allaamah Rabee Regarding Knowledge Sought For Worldly Gain

Al-Allaamah Rabee Bin Haadi Al-Madkhali [may Allaah preserve him] said, “O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge; for indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihaad and a (successful) life cannot be established except by way of this knowledge. However, it is obligated on us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. And it may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allaah -neither legislated nor permitted by Allaah, and thus they fall into destruction. This affair enters into the rebuke directed at the Yahood. [Allaah (The Most High) said]:

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection [of Allaah] for myself and [ask Allaah to protect] you from these blameworthy traits – a person possesses knowledge and does not act upon it, so he is either included [amongst those mentioned in this] Aayah or some of it applies to him. May Allaah protect us and you, for indeed the Messenger [sallal-laahu-alayhi-wasallam] has informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujaahid or one who spends his wealth [in charity etc].

O my brothers! Sincerity is a great affair. [Therefore], it is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said: I used to hold that the hadeeth requires a Niyyah [i.e. sincere intention for seeking knowledge of hadeeth], but then I realised [or understood] that every hadeeth requires a [sincere] intention.

Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allaah [The Blessed and Exalted]? Do you desire that it is said, “He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding;” or do you desire the Face of Allaah and to fulfil the responsibility you carry [i.e. knowledge of the religion]. (5)

One of The Reasons Behind Abandonment of Fairness

Imaam Ash-Shawkaanee [may Allaah have mercy upon him] said, “Among the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allaah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allaah’s Messenger described (a), because indeed that was the reason that led the people of the scripture to distort Allaah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allaah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. (6)

Forbearance In The Gatherings

Ibraaheem Ibn Bash-shaar [rahimahullaah] said: Ibraaheem Ibn Adham [rahimahullaah] watched a man who was speaking to another man; so he [i.e. the man] got so angry that he uttered an ugly statement. So Ibraaheem said to him: O such and such! Fear Allaah and it is obligatory that you keep quiet, exercise forbearance and restraint; so the man kept quiet. Then Ibraaheem said to him: It has reached me that Ahnaf Ibn Qais [rahimahullaah] said: We frequently went to Qais Ibn Aasim [rahimahullaah] to learn forbearance from him, just as we frequently went to the scholars to seek knowledge. So he [i.e. the man] said [to ibraaheem]: You don’t have to repeat it [i.e. what you have said is enough as an admonition etc]. [Taareekh Dimashq 26/219]

Allaah Loves The Pious, Self-sufficient and Unnoticed One

Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Allah loves a slave who is pious, self-sufficient and unnoticed.” [Saheeh Muslim 2965]

Taqiy- Pious: Fears Allaah [The Mighty and Majestic], so he fulfils Allaah’s commands and keeps away from what Allaah has prohibited. Fulfils Allaah’s commands, such as performance of the prayer and performs it in congregation in the Masjid, pays the zakaat and gives it to the one entitled to it, fasts the month of Ramadhaan, treats orphans with kindness and other types of acts of piety, righteousness and means to doing good.

Ghaniy- self-sufficient: Has no need of the people and suffices himself with Allaah. He does not ask the people anything (I) and does not lower himself to the people (i.e due to being in need of them) (II); rather he is not in need of the people. He knows himself, suffices himself with his Lord and does not pay attention to other than his Lord.

Khafiy- hidden or unnoticed: He does not make himself manifest and does not give importance to manifesting himself amongst the people, to be pointed out or for people to speak about him. You find him between his house and his (local) Masjid vice versa; from his house to his relatives and his brothers, whilst being unnoticed, and makes himself unnoticed. However, this does not mean that if Allaah grants a person knowledge, he confines himself in his house and does not teach the people. This is in opposition to piety (because) teaching the people is better for him than being confined in his house and does not benefit the people with his knowledge, (III) or he sits in his house and does not benefit the people with his wealth; rather if the affair is between being conspicuous- to manifest himself or make himself visible, and between hiding himself (i.e. without a need to make himself manifest), then he chooses to hide himself; but if it is the case that he must make himself apparent, then he has to make himself apparent. This is beloved to Allaah [The Mighty and Majestic]. [Explanation of Riyaadus Saaliheen. Chapter 69. Vol 3. Page 509. Publisher: Al-Maktabah Al-Arabiyyah As-Su’oodiyyah Edition 1425AH. slightly paraphrased]

Imaam Sufyan Ath-Thawree: Khalaf Bin Tameem [rahimahullaah] said: I saw Ath-Thawree at Makkah and many people came to him; so he said: “To Allaah do we belong! I fear that Allaah has made this Ummah to be lost when the people are in need of the likes of me”. [Siyar 7/275]

Imaam Ash-Sahbee: Maalik Bin Maghool (rahimahullaah) said: It was said to Shabee (rahimahullaah): ” scholar”. He said: The scholar is the one who fears Allaah. [Hilyatul awliyaa: 4/311]

Ibraaheem An-Nakha’ee: Al-A’mash (rahimahullaah) said: I approached Khaythama (rahimahullaah) and said, Indeed I saw something from Ibraaheem (An-Nakha’ee) the likes of which I have not seen (before); he (Khaythama) said, What is it? I said, I saw him sitting with strangers and informed him about it, so he said, I was sitting close to them and disliked that by leaving them people might see that as a sign of some superiority I have over them, so I sat with them. [Source: التواضع والخمول – pages 113-114]

Imaam Ibraaheem An-Nakha’ee [may Allaah have mercy upon him] said, “It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allaah protects”. [Taareekh Dimashq 18/33]

Imaam Fudayl Ibn Iyaadh [may Allaah have mercy upon him] said, “If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allaah [The Mighty and Majestic]?” [Hilyatul Awliyaa 8/89]

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “There are many cases in which the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allaah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allaah be pleased with him] said, ‘O Arabs! Indeed, the affair I fear for you the most is Riyaa [showoff] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [Majmoo Al-Fataawaa 10 /214-215]

Give Room to Others And Allaah Will Give You Ample Room From His Mercy

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allah will give you [ample] room [from His Mercy]. And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do.

This is a practical code of behaviour commanded by Allaah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room [for others]; for indeed it is part of good etiquettes to make room for him [i.e. the other person] to reach his goal. And this is not to harm the one who is [already] in the gathering in anyway; rather he enables his [Muslim] brother to reach his goal without him being harmed, and reward is given in accordance with a deed; for indeed whoever makes room, Allaah makes room for him, and whoever shows generosity to his brother, Allaah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise up and retire from your gathering for an [obligatory or important] need [i.e. prayer etc], then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these affairs is connected to knowledge and Eemaan. And Allaah [The Most High] will exalt in degree the people of knowledge and Eemaan in accordance with what He has portioned out for them from knowledge and Eemaan.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning: Allaah [The Most High] rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil deeds, there will be an evil recompense. And in this Ayah [i.e. 58:11] is [a mention] of the virtue of knowledge, whose beautification and benefit is that one disciplines [himself or herself] with its etiquettes and act in accordance with what it necessitates. [An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan) by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

Be Truly Humble and Useful In The Gatherings

Imaam As-Sadi (rahimahullaah) stated: When you sit with the people, make humility the sign by which you are recognized. Fear of Allaah should be your shield and giving advice to the servants of Allaah as your constant habit. Be eager to (make) every gathering in which you sit one of goodness- either research into affairs of knowledge or advice on religious matters; either directing (others) towards a general or a particular beneficial affair, or making a mention of the blessings of Allaah; either making a mention of the superior status of praiseworthy manners and good etiquettes or warning against that which is detrimental to the well-being of one’s religious or worldly (affairs). The least of this (i.e. your companionship and advice to those you sit with) is that the earnings from their occupations should be by way of permissible (means) and not what is forbidden.

Behave well towards the young, the old and your peers. Deal with each of them in a way they deserve and have respect for the one who deserves to be respected and honoured. Be eager to make your congregation relaxed by way of speech that is appropriate and good, even if that was in relation to the worldly (affairs).

The sensible and determined person achieves abundant goodness through the gatherings of the people and he becomes more beloved to them than all (beloved things). This is because he approaches the people with what they approve (i.e. good) and statements they desire, and the foundation in this is success in taking over control of all the affairs placed before them.

And these affairs (i.e. good advice and companionship) become more emphasized on a journey, because during a journey sitting together is prolonged and the travellers are in need of having someone who revives their hearts with good statements, the news of events and joke–if all of that is truth and not too much–and to assist them with the essential affairs of travel. And Allaah is the One Who grants all success. [ Noorul Basaa’ir Wal al-baab fee ahkaam al ‘Ibaadaat Wal Mu‘aamalaat Wal Huqooq Wal Aadaab’ pages 64-65]

Neither Isolate Nor Be Snobbish

Al-Allaamah Saaleh Al-Fawzaan [may Allaah protect him] said: And one of those etiquettes [to be observed in a] social gathering [or when sitting together] is that two [people] should not have a private conversation in isolation of a third person [i.e. a third person who is also present in the same gathering or sitting], because that will offend him. He may harbour an evil suspicion towards them – that they are either conspiring against him or reviling him, or backbiting him, or may think that they are looking down on him. The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’When three persons are together, then no two of them should hold secret counsel excluding the third person’’. The Messenger [sallal-laahu-alayhi-wasallam] said, ‘’When you are three persons sitting together, then no two of you should hold a secret counsel excluding the third person until you are with some other people too, for that would grieve him’’. (7)

This hadeeth is [about the] etiquettes that should be observed when sitting together. If there are three people [together], it is forbidden for two of them to speak in private; because if they speak in private without the third person, he will harbour some doubts – fearing that they are talking about him. Also if they speak in secret without him, he will feel that they are looking down on him and that they do not give him any value, and that is why they hide their affair from him and speak in private without him, because they do not trust him. This will enter his heart and that is why the Prophet [sallal-laahu-alayhi-wasallam] said, ‘’For that would grieve him’’- Meaning: It will bring about sadness in his heart, so he says [to himself], ‘’They are either speaking about me or looking down on me’’, so he becomes sad. Therefore, from the etiquettes of sitting together is that one speaks openly, and speaking should not be between two people in isolation of a third person. As for when there are many people in a sitting – more than three – there is no harm if two people speak in private because the other people are many and they will not harbour anything in their hearts.

This is from the etiquettes of sitting together. The hadeeth forbids two people from speaking to each other in private, whilst isolating a third [person who is also present in the same sitting]. It shows that if there are more than three people, then there is no harm if two people speak in private due to the statement of the Prophet [sallal-laahu-alayhi-wasallam], ‘’Until you are with some other people too.’’ So if the reason behind the caution is non-existent [i.e. if there are many other people in the same sitting], then there is no harm [if two people speak in private]. (8)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: And also if there are four people, they [i.e. three people] should not speak privately in isolation of the fourth person. The intent behind this is that there should be more than one person remaining if the rest are having a private conversation. If a group speaks privately in isolation of another group, then there is no harm in doing so as has preceded in the hadeeth reported by Aa’isha that the Prophet spoke to Faatimah in private [about something] in the house, but not to his wives. (9) Here is the Hadeeth: Imaam Bukhaari Said, ‘’Chapter: Whoever has a confidential talk with somebody in front of the people and the latter does not disclose his companion’s secret, but when his companion dies, he discloses it. http://www.salaficentre.com/2016/10/heart-warming-incident-prophet-sallal-laahu-alayhi-wasallam-beloved-daughter-faatimah-radiyallaahu-anhaa/ (10)

Do Not Poke Your Nose Into The Private Conversations of Others

It is forbidden for a person to just come and sit with a person who is talking to another person because it may be that they are engaged in a private conversation. The Prophet [sallal-laahu-alayhi-wasallam] 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]. 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. (11)

Al-Allaamah Zayd Bin Haadi [may Allaah 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 Islaam 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. (12)
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Footnote a: “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his eeligion”. [Saheeh Sunan Tirmidhee. Number 2376]

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “He (i.e. the Prophet) clarified that the corruption (caused) through craving for wealth and high status in the religion cannot be lesser than the corruption (caused) by two hungry wolves let loose among a livestock and that is (something) manifest, because indeed there is (nothing) of this craving in the sound religion. That is because when the heart tastes the sweetness of servitude to Allaah and love of Him, nothing else becomes more beloved, and by way of this, evil and immorality are averted from the people who are sincere to Allaah”. [Majmoo Al-Fataawaa 10/215]

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] also said, “The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of him, even if it is falsehood; and becomes angered by a statement that contains a rebuke against him, even if it is truth. [As for] the believer [i.e. the one with strong Eemaan and fear of Allaah], he is pleased with a statement of truth whether it is for or against him; and he is angered by a statement of falsehood whether it is for or against him. That is because Allaah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression”. [Majmoo Al-Fataawaa: 10/600]

Imaam Muhamad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock; then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves for wealth or status will corrupt the religion. And because of this it is obligated on a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allaah to aid us to accomplish this. There are many people who do not give concern except to wealth or status, so that they are pointed at (i.e. recognized). This destroys the religion because one’s soul inclines towards wealth and status and as a result of this a person forgets what is more important – the affair of the religion (i.e. sincerity etc). [At-taleeq Alaa Siyaasah Shar’iyyah. pages 454-455. slightly paraphrased]

Footnotes:
(I) Asking the people: Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] quoted Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] who stated, “The initiate affair with regards to asking the creation is that it is forbidden to do so, but it is permissible in when there is a necessity, but it is better to abandon doing so out of reliance on Allaah. [See Qaa’idah Jaleelah Fee at-tawassul Wal-Waseelah. page 7. Publisher Maktabah al-Furqan. 1st Edition 1422 (Year 2001)]

(II) Lowering Oneself: Imaam Ibn Hibbaan [may Allaah have mercy upon him] said, “It is obligated on a sensible person that he adheres to humility and avoids pride. Humility is of two types- the first one is praiseworthy and the other is blameworthy. Praiseworthy humility is that one abandons insolence and mockery. Blameworthy humility is that a person humbles himself in the presence of one who possesses the things of the worldly life and desiring what such a person possesses. Therefore, a sensible person maintains his abandonment of blameworthy humility in all circumstances and he does not depart from praiseworthy humility. [An Excerpt from Rawdatul Uqalaa page 58]

(III) The Scholars are three types: Shaikh Abdullah Al-Bukhaari [may Allaah preserve him] stated, Shaikh Abdullah Al-Bukhaaree [may Allaah preserve him] stated, “Ibn Abee Shaybah [may allaah have mercy upon him] reported in Al-Musannaf and Abu Nu-aym [may Allaah have mercy upon him] in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani [may Allaah have mercy upon him], who said, ‘The scholars are three types- a man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him’. The intent behind this speech: Indeed the first (man) knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allaah for steadfastness and well-being”. [ المقالات الشرعية– pages: 23-24]


[Ref 1: See the full hadeeth in Saheeh Muslim 220]
[Ref 2: An Excerpt from ‘Al-Qawlus Sadeed Sharh Kitaab At-Tawheed’. page 77. Slightly paraphrased]
[Ref 3: An Excerpt from ‘Al-Qawlul Mufeed Alaa Kitaab At-Tawheed’. Vol 1. Page 97. Slightly paraphrased]
[Ref 4: An Excerpt from ‘Sharh Fat-hul Majeed Li-Sharh Kitaab At-Tawheed. Vol 1. Page 162’. Slightly paraphrased]
[Ref 5: Source: Marhaban Yaa Taalibal Ilm’ pages 53-55. abridged & slightly paraphrased]
[Ref 6: Adabud Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased]
[Ref 7: An Excerpt from ‘It’haaf At-tullaab Bi-Sharh Mandhoomah Al-Aadaab’ page 149. paraphrased]
[Ref 8: An Excerpt from ‘Tasheelul Ilhaami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ 6/172 paraphrased]
[Ref 9: An Excerpt from ‘Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ Vol 4′ page 192′ footnote number 2′. paraphrased]
[Ref 10: Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari Vol 4′ page 191]
[Ref 11: An Excerpt from ‘It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab’ page 149′ paraphrased]
[Ref 12: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 3 page 281′. paraphrased]

Categories
Aqeedah (Creed & Belief) Da'wah - Calling To Islam Morals and Manners - 'Akhlaaq' Purification of The Soul Scholars of Islam Worship - 'Ibaadah' Zuhd (Abstinence)

The Prophet Drew a Square! [Reminder to Muslim Maths Teachers]

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

Abdullah Ibn Mas’ud [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] drew a square and in the middle he drew a line which poked out the end. Across the middle line he drew some smaller lines. The Prophet said, “This is the man (or human being) and the square surrounding him is death. The middle line is his worldly hopes and the smaller lines are his troubles. If this one misses him, another will distress him. If that one misses him, another will distress him”. [Saheeh Al-Bukhaaree 6717]

After the above hadeeth and others were quoted, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated: These narrations contain an urge towards curtailing one’s hope (for the temporary things of this life), the remembrance of death and preparing for it. The goal is to prepare for death and being alert, not being negligent and wasting one’s (time, opportunity for doing good). This worldly abode is an abode of deception, [ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُور – The life of this world is only the enjoyment of deception (a deceiving thing)]. [Surah Aal Imran. Aayah 185]

The sensible person prepares for provision (of good deeds), makes death his concern and curtails his hope (for the things of this life), so that when death arrives he is prepared. Indeed, the Prophet [peace and blessings of Allah be upon him] mentioned the situation of the servant, his prolonged hope and the troubles he’ll encounter. He mentioned the restriction of one’s hopes and that it is incumbent upon a believer not to prolong his hopes (for the things of this worldly life), but rather he should fear death, because indeed death comes suddenly. Whilst having prolonged hopes, then suddenly his lifespan pounces (i.e. death). Therefore, it is incumbent upon a sensible person not be deceived by this life and that he prepares provision (i.e. good deeds) for his afterlife before his life span pounces on him. (1)

Allaah (The Most High) informed us that the believer amongst the people of Pharaoh said:

[يَـٰقَوۡمِ إِنَّمَا هَـٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَـٰعٌ۬ وَإِنَّ ٱلۡأَخِرَةَ هِىَ دَارُ ٱلۡقَرَارِ – O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever. [Surah Ghaafir. Ayah 39]

Abdullaah Ibn Umar [may Allaah be pleased with him and his father] said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveler’. The sub narrator added that Ibn Umar used to say, ‘If you survive till the evening, do not expect ti be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death'”. (2)

The Muslim is like a stranger in this worldly life: The stranger is one residing in a country other than his country. The worldly life is not the Muslim’s permanent place of residence; rather the Muslim’s permanent place of residence is paradise. He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.

The Muslim is like a traveler in this worldly life: The traveler takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stopped to take a rest. In the life of this world the Muslim is that traveler. In reality he is not a permanent resident in the worldly life because his time in it is very little. His nights and days take him towards the afterlife.

What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening. If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning. Do not delay repentance and righteous deeds till another time.

As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc. Therefore, as long as Allaah has given you good health, then hasten towards righteous actions because a time will come in which you will be unable to perform them-either due to illness, old age, or senility. Prepare for death and what is to come after it. Allaah gave you this life in order that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest. (3)

Finally, I (Abdullah Jallow) remind myself, my brothers and sisters regarding these great supplications.

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). https://atomic-temporary-194201713.wpcomstaging.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] https://atomic-temporary-194201713.wpcomstaging.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

May Allaah grant us a righteous end, grant abundant mercy to our parents, grandparents and all Muslims who have preceded us to the Afterlife Aameen.


[Ref1:https://binbaz.org.sa/audios/2521/198-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%AE%D8%B7-%D8%A7%D9%84%D9%86%D8%A8%D9%8A-%D8%B5%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87-%D8%B9%D9%84%D9%8A%D9%87-%D9%88%D8%B3%D9%84%D9%85-%D8%AE%D8%B7%D8%A7-%D9%85%D8%B1%D8%A8%D8%B9%D8%A7-%D9%88%D8%AE%D8%B7-%D8%AE%D8%B7%D8%A7-%D9%81%D9%8A-%D8%A7%D9%84%D9%88%D8%B3%D8%B7-%D8%AE%D8%A7%D8%B1%D8%AC%D8%A7-%D9%85%D9%86%D9%87. paraphrased]

[Ref 2: Saheeh Al-Bukhaari. Number 6416]

[Ref 3: An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een – By Al-Allaamah Saaleh Al-Fawzaan. pages 285-287 slightly paraphrased]

Categories
Aqeedah (Creed & Belief) Bid'ah (Innovation) Contemporary Issues Da'wah - Calling To Islam Deviated Groups, Sects and Parties Innovations In Islam (Bidah) Methodology - 'Manhaj' Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Scholars of Islam Worship - 'Ibaadah'

Appeasement, Lies, Tricks and Evil Desires In Religious Affairs In Our Era!

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

Imaam Muhammad Bin Abdul Wahhaab [may Allaah have mercy upon him] said: They [i.e. people of the pre-Islamic era of ignorance] followed their sinful scholars and ignorant ones devoted to worship. Allaah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ‌ۗ

O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah’s Religion of Islaamic Monotheism). [Surah At-Tawbah. Aayah 34]

Allaah said:

قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ

Exceed not the limits in your religion (by believing in something) other than the truth, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path. [Surah Al-Maa’idah. Aayah 77]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: And from affairs of the pre-Islamic era of ignorance is that (they) were guided by sinful scholars. The Faasiq (sinner) is one who deviates from obedience to Allaah by knowledge and action, and the sinful scholars are those who do not act upon their knowledge, or those who utter lies against Allaah whilst being aware of that, saying, “This is permissible and this is impermissible”, whilst knowing that they are liars, and in order that they may obtain what they covet, follow desires under the auspices that they are scholars and that the people consider them trustworthy. And the sinful worshippers are those who act without knowledge. The people consider them trustworthy and say, “These ones are righteous”.

Therefore, do not be inclined towards the scholar or the one devoted in worship until each one of them is one upright upon the religion ordained by Allaah [The Mighty and Majestic]. Allaah said about the Jews and the Christians:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ‌ۗ

O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah’s Religion of Islaamic Monotheism). [Surah At-Tawbah. Aayah 34]

[ ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّ – ‘They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah].

They (i.e. the rabbis and the monks) made lawful for them that which is unlawful and they obeyed them, and they made unlawful for them that which is lawful and they obeyed them. So they became lords besides Allaah, because to declare something lawful or unlawful is the right of Allaah. It is not allowed for anyone to declare something lawful or unlawful based on his desires, self-interest, to appease people and being in conformity with them. At present there are those who play tricks with the Sharee’ah. They make lawful that which is unlawful in order to be in conformity with the people, and to please the people. And with these assumptions of theirs, they solicit trickery and make concessions, (see footnote 1) or lie against Allaah; that Allaah has declared this lawful and that unlawful for the benefit of such and such (individual). These ones are the sinful scholars. And the faasiq (the sinner) is the one who deviates from obedience to Allaah.

Allaah [The Exalted] said: [يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ڪَثِيرً۬ا مِّنَ ٱلۡأَحۡبَارِ – O you who believe! Verily, there are many of the ahbaar (Jewish) rabbis and the ruhbaan (Christian) monks]…

This is a warning to the believers. The ‘ahbaar’ are the scholars, and in most cases it is a reference to the Jewish scholars; and the ‘ruhbaan’ are the worshippers, and in most cases it is a reference to the Christian worshippers. The Christians are attributed to monasticism and the Jews attributed to knowledge, but the Jews are those who have earned the Anger of Allaah and the Christians are those who have been led astray (i.e. those amongst them who deviated from the path of their Prophets and rejected the path of Muhammad). Allaah commanded us to say in every rakah in the prayer: [صِرَٲطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ – Guide us to the Straight Way]- these are the people of knowledge and action; [غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ – Not (the way) of those who earned Your Anger]- these are the people who possess knowledge but do not act, and they are the evil sinful scholars; [وَلَا ٱلضَّآلِّينَ – nor of those who went astray]- these are the monks amongst the Christians and other than them. They worship Allaah without evidence and proof, rather they worship Allaah through innovations, newly invented matters and superstitions. Allaah forbade us (from following/resembling) the evil sinful scholars and the misguided worshippers. And Allaah commanded us to adhere to the truth with evidence from the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him].

At present when someone desires something he would say, “Such and such a person has given a verdict on this (affair)” without considering whether it has a basis in the Book and the Sunnah. And you say to him, “This verdict is wrong”, he says, “It has nothing to do with me” as long as the verdict was given by such and such (person)”. And if the verdict is not in agreement with his desires, he says, “This verdict is not correct or it is a harsh one”. They gather lies and the mistakes of the scholars in a book and present it to the people, and spread it amongst the people with their assumptions, saying, “The Religion of Islam is easy. It does not make things uneasy for the people”. And when it is said to them, “Examine it (i.e. these verdicts) under the Book and Sunnah”, they say, “These are statements of the scholars”. Is the scholar greater than the Book and the Sunnah? Are his statements not to be examined under the Book and the Sunnah!? This is how the people of desires act, and Allaah’s Refuge is sought. They are those who ‘took their rabbis and monks to be lords besides Allaah’. (see footnote 2)

And when they are forbidden from innovation in religious affairs about which the Messenger of Allaah warned against, they say, “Such and such a person acts upon this and he is a scholar or that he is a righteous person”, “And that this is acted upon by the people of such and such a country and they are people who possess righteousness and piety”. We say, righteousness and piety does not suffice, rather there has to be conformity to the Book and the Sunnah. Therefore, to take the statements of the scholars and the worshippers as sound legal verdicts without examination under the Book and the Sunnah was a way of the people of the pre-Islamic era of ignorance, and they are those who took their rabbis and their monks as lords besides Allaah. [An Excerpt from Sharh Masaa’il Al-Jaahiliyyah. pages 74-77]


Footnote 1: Ruling on following the legislated concessions: https://atomic-temporary-194201713.wpcomstaging.com/2016/05/03/ruling-on-following-the-legislated-concessions-shaykh-fawzaan/

Footnote 2: Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] quotes Al-Allaamah Ahmad Bin Yahyah An-Najmi [may Allaah have mercy upon him] as follows: Then Shaikhul-Islaam mentioned the saying of Allaah: [اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ – They have taken their “ahbaar” and “ruhbaan” as lords besides Allah..] [at-Tawbah: 31]

The “Ahbaar” are the scholars, and the “Ruhbaan” are the general worshippers – and the habit of the people is to refer back to these two groups and take to their speech and opinions. Allaah, the Mighty and Majestic, rebuked the unbelievers because they took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allaah whereby they made them as legislators of Religious Law (i.e. the Revelation). They would make halaal for them that which Allaah had made haraam, so they would then consider it to be halaal. And they would make haraam for them that which Allaah had made halaal, so they would then consider it to be haraam. This however does not necessitate, in an absolute sense, exiting from Islaam, rather this point it requires further explanation. So sometimes the one who falls into this reaches the point whereby he exits Islaam, and this is when they take them as legislators of Religious Law (i.e. the Revelation). So they take their legislation and they give it precedence over an above that which Allaah has legislated in His Book, and that which the Messenger (sallallaahu ‘alaihi wassallam) legislated, and they believe that this legislation that is not from Allaah and His Messenger is equal to Allaah’s Legislation or an increase upon it.

However, if they seek verdicts (fatwas) from them and they issue fatwas making haraam what is halaal, or making halaal what is haraam. So they obey them in making haraam the halaal matters, and making halaal the haraam matters by way of acting upon those verdicts – and the people obey them whilst they know they are sinning and they affirm the fact that it is a sin, yet they still follow them but they know internally what is halaal is halaal and what is haraam is haraam. This is then a major sin. https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-5-the-explanation-of-tawheed-and-the-shahaadah-laa-ilaaha-illallaah/