Know that gentleness towards the weak, the orphan and the young places in the heart: mercy, softness, compassion and (al-inaabah) turning repentantly to Allah The Mighty and Majestic with submission and eemaan. None attains this except the one who practises that (gentleness).

So it is a must for you to be merciful to the young, the orphan and the poor, in order for your heart to acquire compassion, tenderness and mercy. 

The Prophet (ﷺ) said: “Indeed those who Allah is merciful to from his slaves are the ones who are merciful to others.” (1)

We ask Allah to cover us and the Muslims with His Mercy and Grace, indeed He is Bountiful, the Generous One Abundant in Good.

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Explanation of Riyaadh as-Saaliheen by Shaykh al-Uthaymeen page 89.

(1) Hadith of Abu Usaamah ibn Zayd (Allah have mercy on them both) Bukhari 1284 & Muslim 923

Q: If a father gives to all his children, the one who is in need from them and the one who is not in need, and he sometimes pays their debts. Is it incumbent upon him to be equal (between them), and how is this equality (achieved) if some do not have debts upon them?

A: Equality is in giving (gifts) and ownership, as for obligatory spending, then each is given in accordance with his need. Even if some require more than others. In obligatory spending, equality is not a condition, justice (in this case) is giving each according to his need. The obligatory spending on the older (child) is not like the obligatory spending on the infant. Justice is giving each in accordance to his need. That’s it.

And the one who is in need of marriage, help him marry; there is not a requirement to provide the (same) amount to the another (child).

[Speech unclear]

This is from obligatory spending, marriage is from obligatory spending, he helps to marry the one in need of marriage. As for the one who is not in need of marriage due to being young, there is nothing for him. Therefore obligatory spending, there is no equality; meaning giving the same and it is only giving each individual according to his need. and the needs of the children will differ, such as (between) the older and the younger child.

The rest of the question?

Is it incumbent upon him to be equal (between them), if he pays the debts of some of them.

Likewise with debt, if his son is finding difficulty, and he is not able to clear the debt. Then he pays it for him, and it is not binding to give to the other (child), because this situation is not the case of ownership, this is under the circumstance of settlement (of debt); removal of debt from his son. So this (father) does not give the others the same as him (the one in debt). As for if they are (also) in debt, and cannot find a way out, he pays it for them, just like he pays for the other one’s (debt).

As for if one of them is rich and able to settle (his debts), and (another) one is poor, being sought (to pay) and it is tight for him, then he settles the debts for him and does not settle the debt of the other rich (child).

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

Disobedience is the cause of being in shaytaan’s captivity and a prisoner of lowly desires. A disobedient person is always in the captivity of his devil, the prison of his lusts and leadership of his desires. He is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than that of a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires, and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner follow the path to Allaah and the home of the afterlife? How can he follow a single path when the heart is shackled and stricken with harm from every angle as a result of the [severity] of its shackles? The likeness of the heart is that of a bird; it distances from harm whenever it flies high and surrounded by harm whenever it lands. It is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’

And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is inevitable that his wolf will prey on him. He is protected by Allaah through Taqwaah. Taqwaah is a shield and shelter from Allaah between the person and his wolf; just as it is a shield against punishment in this life and the afterlife. Whenever the sheep is closer to its shepherd, it is safer from the wolf and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the [sheep, cattle]  that are distanced and far away from the shepherd.

The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker, and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels and some are more severe than others. Being distanced from [Allaah] through disobedience is greater than being distanced from [Allaah] through thoughtlessness; being distanced from [Allaah] through bidah is greater than being distanced from [Allaah] through disobedience, and being distanced from [Allaah] through hypocrisy and shirk is greater than all of that. [Ref 1]

Sin and disobedience is something common in all the nations. It is something that has not cease to exist in the world amongst the Children of Aadam regardless of their different social classes- the common people, the ignorant ones, [the zuhhaad – those who choose to abstain from some of the lawful pleasures of the worldly life which one can do without], those desirous of it [i.e. the pleasures], the leaders and those under their rule.  This affair of [sin and disobedience] is not something specific to this Ummah of Muhammad [sallal laahu alayhi wasallam], such that [the Ummah] and its Prophet are [singled out] with rebuked as a result of that. Sin and disobedience does not negate belief in the Messengers, because it is possible for them to exist alongside belief in the Messengers. And although disobedience diminishes the perfection and completeness of belief in the Messengers, however it does not negate it.

Sins are wiped away through sincere repentance.  Allaah forgives the slave when he repents, even if his sins fill the heavens and are of a great number.  Allaah said: [قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ  – Say: O Ibaadee [My slaves] who have transgressed against themselves [by committing evil deeds and sins]! Despair not of the Mercy of Allaah, verily Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. [39:53]

This is the right of the one who repents because repentance wipes away the sin after it [was committed]. Therefore, the one who repents from a sin is like one without that sin.  Tawheed wipes away sins, as [mentioned] in the Hadeeth Al-Qudsiy: ‘’O Son of Adam! If you were to meet Me with enough sins to fill the earth, whilst not associating anything with Me [in worship], I shall meet you with its equivalent in forgiveness.’’  Therefore, strong Tawheed wipes away the sins of the Muslims; but if punished for their sins, they will be removed from the fire as a result of their belief in Tawheed. As for the people of shirk and the disbelievers, their good deeds are nullified as result of the disbelief and shirk they are upon.  They will neither meet their Lord with good deeds in order to obtain safety nor will they be forgiven any of their sins. Allaah [Glorified be He] said: [إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ  – Verily, Allaah does not forgive (a person) the sin of associating partners with Him in worship (i.e. if one dies in that state without repentance),  but He (Allaah) forgives (sins that are) lesser than that (i.e. lesser than shirk) to whom He pleases]. [4:48]

Allaah [The Most High] said: [ وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورًا – And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust]. [25:23] [Ref 1]

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[Ref 1: An Excerpt from ‘Ad-Daa’u Wad-Dawaa’u. page 119-120. slightly paraphrased]

[Ref 2: Source: An Excerpt from ‘Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa. Page 123-124. Slightly paraphrased]

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

A Brief Similitude Regarding Disobedience

Imaam Ibnul Qayyim [rahimahullaah] said:

“Obedience to [Allaah and His Messenger] is a light and disobedience is darkness.  And whenever the darkness becomes more intense, straying increases until [the person] falls into bidah, affairs of misguidance and destruction, whilst he does not know–similar to a blind man who comes out in the darkness of night and walking by himself”.  [Ref 1]

Consequences of Persisting Upon Evil, Whilst Receiving More Provision 

Allaah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not.  And I respite them; certainly My Plan is strong. [7:182-183]

[سَنَسْتَدْرِجُهُم  – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allaah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong] [End of Quote] [Ref 2]

[ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ –  We shall gradually seize them with punishment in ways they perceive not]: Imaam Sufyaan Ath-Thawree [rahimahullaah] said that this means, ”Whenever they commit [major] sins, Allaah bestows a blessing on them and make them forgetful of seeking forgiveness. [Ref 3]

Allah Will Not Change The Good Condition of a People As Long As They Do Not Change Their State of Goodness Themselves

Allaah [The Most High] said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah). [Soorah Ar-Ra’d: Ayah: 11]

Ibnul Jawzee [rahimahullaah] said: Whoever loves that the state of affairs should become rectified then let him strive in rectifying (his) deeds.  Allaah (The Mighty and Majestic) said: [وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا   – If they had believed in Allah, and went on the Right Way, We should surely have bestowed on them water (rain) in abundance]  [Ref 4]

 

The Evil Consequences of Our Evil Deeds On Earth

Allaah [The Most High] said:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned.’’ (Soorah Ruum; Ayah:41]

Imaam Ibnul Qayyim[rahimahullaah] said:

This ayah was revealed regarding the state of affairs of the world- the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evil (affairs) necessitates other evils. And whenever the people initiate oppression and wickedness, their Lord (The Blessed and Most High) brings about- from those evils and defects (of theirs)- deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness.

The majority of the illnesses and the general evil affairs are remnants of the punishment afflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and just decree.  And indeed the Prophet (sallal-laahu-alayhi-wasallam) has indicated to this in his statement concerning plagues, that it is a remnant of an affliction or punishment that was sent by Allaah to the Children of Israa’eel. [Ref 5]

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[Ref 1]: Al-Jawaab Al-Kaafee: page: 13

[Ref 2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam Sadi. slightly paraphrased]

[Ref 3: Al-Mukhallisaat  2352]

[Ref 4: An Excerpt from ‘Saydul Khaatir’ page: 6]

[Ref 5: An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page: 313: Vol:2. slightly paraphrased

 

 

 

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

Imaam Barbahaaree [rahimahullaah] said: “Know that leaving the correct path occurs in two ways. Firstly: that a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] commented on the above statement of Imaam Barbahaaree [rahimahullaah] saying: After the Sheikh [i.e. Imaam Barbahaaree (rahimahullaah)] described the correct path in his previous statement-the correct path that is obligated on the Muslim to follow in his Aqeedah and Religion- he then mentioned that the one who leaves the correct path is one of two men:

The First Man: Is the one who leaves the [correct path] without the intention [to do so], rather he intended good but followed other than the path of good. Striving [alone] is not sufficient, and even if the person has a righteous intention and a good aim, then that has to be upon the correct path. Therefore, this [person] is considered mistaken and whoever agrees with him upon that and follows with him upon error will be destroyed; because this is a path of destruction even though the [person] did not intend leaving [the correct path]; rather his quest was [to reach something] good. This is the state of many of those who initiate newly invented affairs -from themselves – in the knowledge of Aqeedah. This affair is not permissible and they should not adhere to it. The person [upon this path] is not upon correctness.

Allah [The Mighty and Majestic] said:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ
And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. [6:153]

So we reject any path that exits us from the Straight Path even if the one who [calls] to it aims for good and has a good intention. We do not follow him upon that whilst he continues upon his error, eventually leading to destruction; because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As For The Second Person: It is the one who intends to leave [the correct path]. He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. So the intention of the first [person] is to bring about benefit for the people, but he did not follow the correct path. The second [person] intended to misguide the people and to turn them away from the correct path. So this one [i.e. the one who intends misguidance for the people] is a devil, because the devils take the people away from the Straight Path. [Allaah informed us that] Iblees said: [لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ -Surely I will sit in wait against them (human beings) on Your Straight Path]. [7:16] So he intends to turn them away from it [i.e. the straight path] and [direct them] towards the deviated paths. The Prophet [sallal-laahu-alayhi-wasallam] gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line: ‘This is the path of Allaah’ and he said about the other lines, ‘These are the other paths, and on each path is a devil calling to it.’ This is a clear example that is in agreement to that which the Shaikh [i.e. Imaam Barbahaaree (rahimahullaah)] has mentioned here. So the one who takes the people away from the Straight Path [and direct them] to the innovated paths of the innovators is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the People. It is obligated on us to be more careful of this [second ] than the first one [i.e. the person who intends good but was mistaken]; because this one [i.e. the intentionally deviated one] intends to misguide the people.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”, Shaikh Saaleh Al-Fawzaan commented on the above statement, saying: He is misguided and misguiding others. He is a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imaam Barbahaaree: ”It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.’ Shaikh Saaleh Al-Fawzaan commented on the above statement, saying: It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is obligatory to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to [having] respect for the views of others. The affair is not about views; [rather] the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the Salaf]. Allah has outlined a clear path for us and He told us to adhere to it, when He [Glorified be He] stated: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ] ‘And verily, this is my Straight Path, so follow it’ [6:153]

So any person comes to us and wants us to leave this straight path, then firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him; because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person, [with] good speech, [skillful] writing and is educated; for indeed the people will be deceived by him and will say, ”this one is competent, this one is from the thinkers,” as is taking place today.

So, the affair is very dangerous and regarding this is a reason to refute the one in opposition, as opposed to what those ones say: [that] ”Abandon the refutations, leave the people, everyone has his own views and have respect for him.” By way of this [having] respect for the views and freedom of speech the Ummah will be destroyed. The Salaf did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of their danger upon Ummah. We do not keep quiet about their evil; rather that which Allaah has revealed must be clarified. And unless [we do that], we will be from those who conceal the truth-those whom Allah spoke of (saying): [إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ-Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers.'[2:159] And the affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him, for indeed rebuke and punishment is extended to him; because it is obligatory to clarify and made clear for the people…..up until the Sheikh said: So our intention is to clarify the truth. Our intention is not to [merely] disparage the people or to speak about the people. The intent is to clarify the truth and this is a trust entrusted upon the Scholars. It is not permissible to keep quiet about these people.

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Source: An Excerpt from It-haaful Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree, Vol 1, page: 110-115. slightly paraphrased

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

Ibn Abbaas [radiyallaahu-anhumaa] said, “I heard the Messenger of Allaah [sallal-laahu-alayhi-wasallam] say, ‘If the son of Aadam had a valley filled with wealth, he would love to have [another one] similar to it. Nothing can suffice the son of Aadam’s soul except dust. And Allaah forgives the one who repents’”. [Saheeh Muslim- Hadeeth number 1049]

Few Reminders Related to The Above Hadeeth

• The son of Aadam does not cease being eager for the Dunyah until death and thus his mouth is filled with the dust in his grave.
• Allaah accepts the repentance of a person who repents from that blameworthy eagerness for the Dunyah [worldly possessions].
• This hadeeth censures blameworthy eagerness for the Dunyah, the [blameworthy] love of gathering worldly things and being desirous of them.

[Source: An Excerpt from ‘Saheeh Muslim Bi-Sharhin Nawawi’ Vol 7-8. page 124′ Daar Kotob Al-Ilmiyyah 1st Ed 1421AH (Year 2000). slightly paraphrased]