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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]

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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
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

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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)

————————————————————————————-

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) Contemporary Issues Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Purification of The Soul Refutations Shirk Sin Worship - 'Ibaadah'

Amazing Heedlessness and Fear of Other Than Allaah When Deeply Rooted In The Heart of a Mulhid Social Distancing Advocate and Mask Wearer!

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

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

The basis of the happiness (success, wellbeing etc) of a person (in this worldly life and Afterlife) are three, but each of them has its opposite, therefore whoever is deprived of one of them will encounter its opposite: Tawheed and its opposite is Shirk, the (authentic) Sunnah and its opposite is innovation in religious affairs, obedience (to Allaah and His Messenger) and its opposite is disobedience. These three affairs are opposed by one thing and that is: the heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who fear Him]. (1)

Amazing indeed is the affair of those who are still wearing masks!

You see a person wearing a mask when walking in the streets, even where the government has not mandated masks, but when he desires to smoke in public – a manifest sin indeed, he removes his mask and smokes. He fears something which he thinks follows him everywhere, so he wears a mask; but completely heedless of his Lord whilst smoking openly! https://atomic-temporary-194201713.wpcomstaging.com/2019/03/29/words-of-advice-for-the-smoker-especially-the-one-who-smokes-during-hajj-and-ummah-admonitions-by-shaikh-uthaymeen-and-shaikh-abdur-razzaaq-al-badr/

You see a person walking arrogantly in the streets, whilst showing his muscles, yet he wears a mask even in places where the government has not mandated masks. So, he fears that thing, yet he does not fear Allaah whilst walking arrogantly in the land. https://atomic-temporary-194201713.wpcomstaging.com/2016/12/11/revel-arrogance-reality/

A Mutabarrijah walking in the streets with a mask even in places where government has not mandated masks. She fears something, yet she does not fear Allaah. https://atomic-temporary-194201713.wpcomstaging.com/2021/07/17/severe-threat-from-the-messenger-regarding-dressed-but-naked/

Allaah [The Exalted] stated about the people of Kufr who fear the creation more than they fear Him:

[لَأَنتُمۡ أَشَدُّ رَهۡبَةً۬ فِى صُدُورِهِم مِّنَ ٱللَّهِ‌ۚ – Verily, you (believers in the Oneness of Allah – Islamic Monotheism) are more awful as a fear in their hearts than Allah]. [Surah Al-Hashr. Ayah 13]

Imaam As-Sadi [may Allaah have mercy upon him] said: They give more concern to fear of the created things that do not possess – either for themselves or others – the ability to bring about harm or benefit more than (they) fear the Creator, in Whose hand is the (absolute control) of all harm, bestowal and hindrance.

[ذَٲلِكَ بِأَنَّہُمۡ قَوۡمٌ۬ لَّا يَفۡقَهُونَ – That is because they are a people who comprehend not (the Majesty and Power of Allah)]- Meaning, neither do they comprehend the importance (status or levels) of different affairs nor the different realities of things, nor are they able to assess outcomes; rather sound understanding (necessitates) fear of the Creator, hoping for (the Creator’s mercy etc) and love of the Creator given precedence over others. (2)

لا حول ولا قوة الا بالله

Abu Moosaa Al-Ash’aree [may Allaah be pleased with him] said, “The Messenger of Allaah [peace and blessings of Allaah be upon him] said to me, ‘O Abdullaah Bin Qais! Shall I tell you a word which is one of the treasures of Paradise? It is [لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ – (i.e. There is neither might nor power (to alternate from one state to another nor move from one thing to another) except by Allaah’s Will]’”. [Bukhaari 6384 & Muslim 2704]

Al-Harwee [may allaah have mercy upon him] said that Abu Haytham [may Allaah have mercy upon him] said, “Al-Hawl (i.e. might) is Al-Harakah (movement), meaning, there is neither movement nor ability except by the Will of Allaah”. And it is said, “There is no might to repel evil nor any power to reach good except by the Will of Allaah”. (3)

Allaah [The Exalted] said: [سَنُلۡقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَڪُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا‌ۖ – We shall cast terror into the hearts of those who disbelieve, because they ascribe partners to Allaah, for which He had sent no authority]. [Surah Aal Imraan. Aayah 151]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: The level of Shirk determines the level of fear, and the one who ascribes a partner to Allaah has the greatest fear and terror. Those who believe and do not mix their belief with Shirk have safety, guidance and success and the one who ascribes a partner to Allaah has fear, misguidance and wretchedness. (4)

Imaam As-Sadi [may Allaah have mercy upon him] said that this fear is due to that which they took as partners to Allaah, such as those things they set up as equals to Allaah and the idols based on their vain desires and corrupt goals, for which they neither have proof nor evidence, and thus they cut themselves off the Protection of The One and Only True Deity, The Most Merciful. (5)

Finally, amazing mask show – 

Wearing a mask when in seclusion and taking it off to meet someone and shake hands!

[videopress eO8JjhNW]

 

We ask Allaah to protect us from this disease that has afflicted many in society Aameen


[Ref 1: Al-Fawaa-id page 167]
[Ref 2: an Excerpt from Tafseer As-Sadi. slightly paraphrased]
[Ref 3: Sharh Saheeh Muslim 4/87]
[Ref 4: Iddat As-Saabireen 166-167. Slightly paraphrased]
[Ref 5: Tafseer As-Sadi. Slightly paraphrased]

Categories
Aqeedah (Creed & Belief) Contemporary Issues Da'wah - Calling To Islam Methodology - 'Manhaj' Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Refutations Seeking Knowledge Shirk Sin Worship - 'Ibaadah'

Islam’s Unapologetic Position On Apostasy – [Unveiling Another Path of The Criminals and Opponents of The Messengers]

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

Islam’s Unapologetic Position On Apostasy – [Another Path of The Criminals and Opponents of The Messengers Unveiled] – By Shaikh Abu Iyaad [may Allaah protect him]

Allaah [The Exalted] said: [ وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ – And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you)] [Surah Al-An’aam. Aayah 55] (1)

Imaam Ibn Katheer [may Allaah have mercy upon him] stated regarding this Aayah: “Allaah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgement, and censured argumentation and stubbornness; likewise He explain the signs (proofs, evidences, lessons), which those being addressed are in need of; [ولتستبين سبيل المجرمين – and so that the way of the criminals may become evident (to you)], Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident”. (2)

Imaam At-Tabari [may Allaah have mercy upon him] stated regarding the statement of Allaah: [وكذلك نفصل الآيات – And thus do We explain the signs (to you O Muḥammad) in detail]- Meaning, O Muhammad! Just as We have detailed for you in this Surah – from its beginning and introduction up to this point – our proofs and evidences against the idolaters and worshippers of images, and distinguished and clarified it for you; likewise, We explain to you our signs and evidences for every truth denied by the people of falsehood, the sects and other than them, until its truth is distinguished from its falsehood, and its right is distinguished from its wrong. (3)

Listen to Shaikh Abu Iyaad’s clarification here:

Finally must read: Al-Allamah Saaleh Al-Fawzaan On Those Who Are Responsible For Declaring That An Individual Has Apostised and The Only Ones Who Have The Authority to Establish the Prescribed Islamic Punishments: http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1


[Ref 1: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55]
[Ref 2: Tafseer ibn Katheer]
[Ref 3: Tafseer at-Tabari]

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

Reminder to Those Who Donate to The Masjid Regarding a Paramount Responsibility of Teachers and Khutabaa

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

The Teachers and Khutabaa Have a Responsibility to Speak The Truth and Clarify The Salafi Methodology In all Affairs Whenever Required to Do So – Neither Fearing Blame Nor a Decrease In Masjid Funds 

Allaah [The Exalted] informed us about Prophet Nuh [peace be upon him] when he stated that Nuh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 109] – Meaning, “What I want is to advise you and that you follow the straight path”. (1)

Allaah [The Exalted] informed us about Prophet Hud [peace be upon him] when he stated that Hud said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 127] – Meaning, “I do not ask you for reward for calling you to the (correct path) and for advising you, rather reward is from Allaah – the One Who nurtured you through His blessings”.(2)

Allaah [The Exalted] informed us about Prophet Saaleh [peace be upon him] when he stated that Saaleh said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 145]- Meaning, “Lest you say, ‘We are prevented from following you because you want to take our wealth’, but I do not seek reward except from Allaah”. (3)

Allaah [The Exalted] informed us about Prophet Lut [peace be upon him] when he stated that Lut said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 164]

Allaah [The Exalted] informed us about Prophet Shu’aib [peace be upon him] when he stated that Shu’iab said to his people: [ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ – No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns and all that exists)]. [Surah Ash-Shu’araa. Aayah 180]

Allaah [The Exalted] informed us about the command He gave to the seal of the Prophets Muhammad [peace be upon him]: [قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِى ٱلۡقُرۡبَىٰ‌ۗ – Say (O Muhammad ): “No reward do I ask of you for this except to be kind to me for my kinship with you”] [Surah Ash-Shuraa. Aayah 23] – Meaning: No reward do I ask you for conveying this Qur’an to you and calling you to follow its rulings. Neither do not want to take your wealth nor be in charge over you and become your leader, nor do I have any other goals, except that you should be kind to me for my kinship with you”. It may be that what is intended behind this Aayah is: I am not asking you for any reward, except one one that is for you and whose benefit returns to you, which that you love me due to the ties of kinship between us, and this is a type of love that is an addition to the love that is based on Imaan, because indeed loving the Messenger – due to Imaan- and giving precedence to loving him over all love besides love of Allaah is obligated on every Muslim. So, the Prophet was asking them for something in addition that they show him love due to kinship, because he embarked upon his call by inviting his closest relatives to Islam, to the extent that it was said that there was none amongst the Quraish except that Messenger had ties of kinship with them. (3)

Therefore, let the maintainers of the Maraakiz neither fear nor compromise when conveying the sound Salafi Methodology. As for those who give so that the gas bill, electricity bill or council tax bill are paid, or so that the Imaam, the Mu’addhin or cleaner are paid, or so that maintenance work is carried out, then indeed that is a mighty Sadaqah Jaariyah InShaaAllaah, and may Allaah reward them with abundant good in this life and the next. So, we strive to give without any ulterior motives, such as desiring that our views are endorsed or that the teachers and Khutabaa should refrain from making a clear distinction between Sunnah and Bidah, between sound unity and false unity, between Salafiyyah and illegal partisanship.

The Salafi teachers and Khutabaa must enjoin good and forbid evil by clarifying the sound Salafi Methodology, exposing the false claimants and warning the people against deviation. If there are Masaajid that oppose the Sunnah of the Prophet or the Methodology of the companions in some issues, then such errors must be warned against so that the people are upon clear-sightedness, otherwise they will be guilty of treachery and sinful concealment. Allaah [The Exalted] said:

[ٱلَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبُخۡلِ وَيَڪۡتُمُونَ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦ‌ۗ وَأَعۡتَدۡنَا لِلۡڪَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا – Those who are miserly and enjoin miserliness on other people and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment]. [Surah An-Nisaa. Aayah 37] – Meaning: They refrain from fulfilling the rights obligated on them. Enjoin miserliness on other people through their statements and actions, hide what Allaah has bestowed upon them of His Bounties, such as knowledge by way of which the astray are guided and the ignorant ones are led aright. So, they hide it from them and make apparent to them falsehood that comes between them and the truth. So, they have gathered between miserliness with regards to wealth and knowledge, and between hastening towards loss for themselves and for others. (4)

Finally, we remind ourselves of the following articles as a reminder:

Dangers of a Brotherhood and Companionship Devoid of Enjoining Good and Forbidding Evil:

https://atomic-temporary-194201713.wpcomstaging.com/2022/06/06/dangers-of-a-brotherhood-and-companionship-devoid-of-enjoining-good-and-forbidding-evil/

Some Subtle Indications and Closely Guarded Secrets Related to Illegal Partisanship – Men and Women: https://atomic-temporary-194201713.wpcomstaging.com/2022/06/04/some-subtle-indications-and-closely-guarded-secrets-related-to-illegal-partisanship-men-and-women/

Dishonourable Behaviour That Prevents Seeker of Knowledge From Speaking Truth: https://atomic-temporary-194201713.wpcomstaging.com/2022/06/02/dishonourable-behaviour-that-prevents-seeker-of-knowledge-from-speaking-truth/


[Refs: 1, 2, 3 and 4. Excerpts from Tafseer as-Sadi. slightly 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]

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Seek Knowledge, a Worldly Profession and Provision – [An Affair Our Youth Must Be Reminded]

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

Imaam As-Sadi [may Allaah have mercy upon him] said:

Many people – due to two extreme views – have mistakenly determinded what the sound knowledge that should be sought and pursued is. The first view is more dangerous than the other, and it is the view of those who limit knowledge to some of the sciences of the religion, such as knowledge related to rectification of beliefs, morals and acts of worship; but their understanding is not based on what the Qur’an and Sunnah indicates regarding the fact that knowledge includes both the sciences of Sharee’ah and the worldly sciences. This view (i.e. limiting knowledge to some sciences of the Sharee’ah) is held by a group of people who did not properly understand the Sharee’ah, and now they are starting to disavow this generality of knowledge after witnessing the great benefits in the worldly sciences, and after many of them became aware of the Sharee’ah evidences regarding them.

The second view is that of a people who limit knowledge to the modern worldly sciences. This view stems from their deviation from the religion, its sciences and morals. This is a great mistake as they make the means the goals, denied the correct religious sciences and the useful facts, which modern sciences do not attribute to in any way, and thus they became deceived by the industries and inventions that resulted from these modern worldly sciences. These are the people referred to in Allaah’s statement:

[فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون – Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Surah Ghaafir. Aayah 83]

They rejoiced in their worldly knowledge, became arrogant due to it and belittled the knowledge of the Messengers until the truth they used to mock at overwhelmed them, and the punishment they were promised came to them because they belied the Messengers. They were punished in this world by way of a seal placed on their hearts, ears, and eyes, and blinded from the truth (i.e. hearts, ears and eyes prevented from the truth); [ولعذاب الآخرة أشد وأبقى – And the torment of the Hereafter is far more severe and more lasting (Surah Taa Haa. Aayah 127)]; [وما كان لهم من الله من واق – And they had none to protect them from Allah. (Surah Ghaafir. Aayah 21)]

Commentary: The problem related to knowledge – meaning the problem of the people in this subject matter regarding the reality of beneficial knowledge and what is required of a person in this affair. The author mentioned that there are people who limit beneficial knowledge to some of the Sharee’ah sciences and they isolate other beneficial and general affairs of knowledge that are connected to the welfare and needs of the people. And there are others who limit knowledge to the worldly sciences and isolate knowledge of the religion from the reality of knowledge, so they are deprived of sound religion, manners and etiquettes, and the fulfilment of those deeds that are related to servitude to Allaah – the very purpose behind which Allaah created humankind and jinn.

Then the author clarified that beneficial knowledge comprises of both these two affairs – the sciences of the Sharee’ah by way of which happiness and success is attained, and it is first and foremost affair that Allaah praised or praised those who possess it. Allaah’s praise for the people of knowledge – first and foremost – is for the people who possess knowledge of the Sharee’ah. Allaah said: [قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ – Are those who know equal to those who know not?] [Surah Az-Zumar. Aayah 9]

Allaah said: [أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ كَمَنۡ هُوَ أَعۡمَىٰٓ‌ۚ – Shall he then who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth be like him who is blind?] [Surah Ar-Rad. Aayah 19]
Allaah said: [يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ – Allah will exalt in degree those of you who believe, and those who have been granted knowledge]. [Surah Al-Mujaadilah. Aayah 11]

The intent behind these verses that convey this meaning is about knowledge of the Sharee’ah through which a person attains Allaah’s Pleasure and Paradise. Likewise, is the text of the Sunnah, such as the statement of the Prophet [peace and blessings of Allaah be upon him], “Whoever follows a path in search of knowledge, Allah will make easy for him a path to Paradise”. [Saheeh Muslim. Number 2699]

And the Prophet said, “Whoever Allaah wishes good for, He gives such a person (sound) understanding in the religion”. [Saheeh Muslim. Number 1037]

Those who seek sound understanding in the religion, distinguish between what is lawful and unlawful, and they are acquainted with the rulings of the religion, the distinction between guidance and falsehood, truth and misguidance, there is no doubt that this is the initial affair with regards to beneficial knowledge by way which happiness in this life and the next is attained. As for the other beneficial aspects knowledge that are related to the worldly sciences and connected to the needs and welfare of the people- neither in opposition to the religion nor devoid of its etiquettes, they are praiseworthy and not blameworthy. Neither are they prohibited nor is one prohibited from studying them; but rather the general Sharee’ah texts indicate to the (permissibility, usefulness) of this aspect of knowledge, such as the knowledge of medicine and other aspects of knowledge that benefit the people in their lives and worldly affairs. But these worldly sciences should not transgress against the basis of beneficial knowledge (i.e. Sharee’ah knowledge), such as when knowledge possessed by a person is limited to it and thus the statement of Allaah applies to him: [يَعۡلَمُونَ ظَـٰهِرً۬ا مِّنَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ عَنِ ٱلۡأَخِرَةِ هُمۡ غَـٰفِلُونَ – They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter]. [Surah Ar-Rum. Aayah 7] – Meaning, heedless of the knowledge that leads to Allaah’s Pleasure and the home of the afterlife (i.e. paradise), and turns away from learning it. This is why you find – amongst the people – one who have insight in some of the worldly sciences, but he is ignorant of that sound knowledge of the religion that is known by everyone (both scholars and the common people, such as the obligation of the five daily prayers, the fasting in Ramadhaan, Hajj etc) and he does he possess sound understanding of it. This is a calamity when a person’s knowledge is limited to the affairs of this worldly life, but as for that which is related to the afterlife and leads to attaining Allaah’s love and reward, he has no share of that. The Prophet [peace and blessings of Allaah be upon him] used to say in a supplication:

[اللهم لا تجعل الدنيا أكبر همنا ولا مبلغ علمنا – Allaahumma Laa Taj’al Ad-Dunyaa Akbara Hamminaa Walaa Mab’lagha ilminaa – O Allaah! Neither make the worldly life our greatest concern nor the limit of our knowledge]. (see footnote a)

Therefore, the truth regarding the reality of beneficial knowledge is between the statement of those who prohibit the beneficial worldly sciences and those who turn away from knowledge of the religion. (See footnote b) (1)

“As for the meaning of beneficial knowledge and its specification, which is indicated by the Qur’aan and the Sunnah, it is every knowledge that leads to the lofty goals that are sought after and results in beneficial things. There is no difference between what is related to this worldly life or the Afterlife (in this affair). Everything that guides to the (upright) path and promotes (sound) beliefs, morals and deeds is part of (beneficial) knowledge”.

Commentary: This above statement requires a clarification that would restrict its generality, and that is the worldly sciences cannot transgress against the knowledge related to the Afterlife, otherwise they would be unpraiseworthy. If a person’s knowledge is limited to worldly knowledge and he has no concern for knowledge related to the afterlife- the knowledge that would earn a person Allaah’s (love, pleasure, approval) and paradise, then there is no doubt that this is dispraised; but if – alongside this worldly knowledge – he learns the knowledge related to the afterlife or learns at least what should be known by necessity in the religion, such as the obligatory duties of Islam, then in such a case this is not unpraiseworthy. And if a person has a righteous intention in his pursuit of this worldly knowledge, such as one who studies medicine – or what is similar – to serve the people and cure their ailments by the Will of Allaah, then this deed would be an act of worship that would earn a person Allaah’s (love, pleasure, approval). Therefore, the worldly sciences are praised if they do not transgress against the knowledge that is related to the afterlife. (2)

Read: The Religion of Islam Embodies Beneficial Contemporary Sciences and Professions: https://salaficentre.files.wordpress.com/2022/06/49cf8-quranic_proofs_pdf_final.pdf

Therefore, it should be made absolutely clear to the youth – ours children – that not all those who travel to seek knowledge or graduate from an Islamic Islamic university are going to work in that field only. It is not possible for everyone to make a living from teaching in an Islamic institution, a masjid, an Islamic centre or bookstore, rather there are other professions to be pursued. The Salafus Saaleh (pious predecessors) – besides seeking knowledge, teaching and giving Dawah – engaged in other types of professions.

Abu-Bakr Al-Marwazee said: I heard Abu Abdillaah [Imaam Ahmad] saying, “Indeed I ordered them (i.e. my children) to go to the market and engage in trade”. (3)

Muhammad Ibn Moosaa said: I heard Ali Bin Ja-far saying: “My father took me along with him to Abu Abdillaah [Imaam Ahmad (rahimahullaah)] and said: “O Abu Abdillaah! This is my son.” So he supplicated for me and said to my father: “Order him to go to the market (for trade) and keep him away from his (idle or bad) companions.” (4)

Abu Bakr Al-Marroodhee narrated to us, saying: I said to Abu Abdillaah (i.e. Imaam Ahmad): ”For what (reason) did Sufyaan Ath-Thawri depart to Yemen?” He said: ”He departed for trade and to meet Ma’mar. They (i.e. the people) said: He (Sufyaan) had a hundred Deenaar, but seventy (Deenaar) is what is correct.” (5)

Abdul Malik Al-Maymoonee reported that Abu Abdillaah [Imaam Ahmad] said: A man said to Sariy Bin Yahyah (a student of the Taa’bi’een): “You travel on the sea in search of the dunyah (provision)?! He (Sari) said: “I want to be free from your (state of being) in need of the people.” (6)

Zaheer Ibn Saaleh Ibn Ahmad Bin Hanbal said: I heard my father saying: He used to even take a carpenter’s tool and depart to the houses of the people to carry out some work with his hands. (7)

Yoosuf Ibn Muslim said: I heard Ali Ibn Bakkaar saying: Ibraaheem Bin Adham used to offer himself for employment. Sulaymaan Al-Khawwaas used to glean (i.e. employed as a gatherer of the grain left over after harvest). (8)

Ishaq Ibn Daawud said: “I heard Al-Hasan Ibnul Waqee saying: It is more beloved to me that I (work to) earn two hundred miligrams (of something in weight) than someone giving me ten dirhams. (9)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] when he stated: The aim behind the religious sciences is not to earn (wealth); rather it is for the purpose of acquainting oneself with the realities of the Islamic legislation and to rectify one’s behaviour. The one who learns for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars unveiled what the drive behind this was and they spoke about it when the building of schools reached them at Baghdaad, so they held gatherings of knowledge and stated, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. However, when (monetary gain) is attached to it, the vilest people and the lazy ones will approach it and thus leading to its disappearance; so, the Islamic sciences of wisdom [found in the Qur’aan, the Sunnah and the understanding of the Salaf] will be abandoned even though they are self-evident in their nobility. (10)

Footnote a: [اللهم لا تجعل الدنيا أكبر همنا – Allaahumma Laa Taj’al Ad-Dunyaa Akbara Hamminaa – O Allaah! Neither make the worldly life our greatest concern]: Al-Mubaarakfooree [may Allaah have mercy upon him] said, “This means, neither make the pursuit of wealth and status our greatest concern nor the reason behind our sadness, but rather make our greatest concern or the reason behind our sadness to be directed towards the affairs of the afterlife (i.e. that we strive to attain Allaah’s Pleasure and become sad when we fall short). [ولا مبلغ علمنا – Walaa Mab’lagha ilminaa – Nor the limit of our knowledge], meaning, neither knowing nor pondering except on the affairs of the worldly life, but rather make us ponder on the affairs of the Afterlife – in pursuit of a closer look at the affairs of knowledge that are related to the (Oneness of Allaah’s Lordship, The Oneness of Allaah’s Perfect Names and Attributes, and that Allah alone has the right to be worshipped; knowledge about His Commands, Prohibitions etc) and the home of the Afterlife. [An Excerpt from Tuhfatul Ahwadhee. 9/475-477. slightly paraphrased. Hadeeth declared authentic in Saheeh Sunan Tirmidhee 3502]

Footnote b: Read: The Religion of Islam Embodies Beneficial Contemporary Sciences and Professions:
https://salaficentre.files.wordpress.com/2022/06/49cf8-quranic_proofs_pdf_final.pdf


[Ref 1: From 34 secs to 11mins 47secs. https://www.al-badr.net/detail/3KwCnaB5tN paraphrased]
[Ref 2: From 11mins 47secs to 15mins 45secs. https://www.al-badr.net/detail/3KwCnaB5tN paraphrased]
[Ref 3: Source: Al-Hath-Thu Alaa At-Tijaarah Was-Sinaa’ah of Al-Khallaal (rahimahullaah) Page: 27]
[Ref 4: Al-Hath-thu Alaa At-Tijaarah Was-sinaa-ah. page:29]
[Ref 5: Al-Hath-thu alaa At-Tijaarah page: 35]
[Ref 6: Al-Hath-Thu Alaa At-Tijaarah Was-sinaa’ah. page: 30]
[Ref 7: Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page: 39]
[Ref 8: Al-Hath-thu Alaa At-Tijaarah Was-sinaa’ah page: 54]
[Ref 9: Al-Hath-thu Alaa At-Tijaarah Was-Sinaa’ah. page 62]
[Ref 10: An Excerpt from (أبجد العلوم – Vol 1. pages 77-78. slightly paraphrased]