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Three Narrations From ‘Iqtidaa Al-Ilm Al-Amal’ By Khateeb Al-Baghdaadi (rahimahullaah) With Brief Commentary By Shaikh Abdur Razzaaq Al-Badr-[Reminder Needed For Those Who Boast, Transgress Through Knowledge And Oppose What They Have Learnt From The Upright Scholars]

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

‘’Whoever goes out [to seek] knowledge and [only] desiring knowledge, it will not benefit him; but whoever goes out [to seek] knowledge and desiring to act on knowledge, he will be benefited [even] with little knowledge’’.

Shaikh Abdur-Razzaaq Al-Badr [hafidhahullaah] said, “This is what is incumbent upon a student of knowledge when going out for knowledge and in the gatherings of knowledge. His aim should be that Allaah benefits him through knowledge, for indeed even a little will benefit him. As for acquiring a lot without giving concern to act upon it, this will not benefit the acquirer of such knowledge; rather it will be a proof against him and not for him. [Sharh Iqtidaa Al-Ilm Al-A’mal. Lesson 1]

Maalik Ibn Deenaar said, ‘’Indeed, when a slave seeks knowledge to act upon it, his knowledge will restrain him [from what is blameworthy], but if he seeks it for other than that, it will increase him in sinful behaviour and boastfulness’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said, ‘’It will prevent him from self-importance and self-amazement; but if he seeks knowledge for other than acting upon it, he will increase in sinful behaviour and boastfulness. [Sharh Iqtidaa Al-Ilm Al-Amal. Lesson 1]

‘’There are two acts of transgression in the Dunyaa – transgression through knowledge and transgression through wealth. And that which will save one from transgression through knowledge is [to know] that [acquiring] knowledge is worship and that which will save one from transgression through wealth is Zuhd.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: Transgression through wealth is well known, just as Allaah said:

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ

أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ

Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.). Because he considers himself self-sufficient.

Transgression through wealth [includes] extravagance, arrogance, self-amazement, self-deception etc. The other type of transgression is through knowledge, such as boasting, showing off, desiring to be mentioned, self-amazement, self-deception etc. So, just as there are people who are afflicted with transgression through wealth, likewise there are those afflicted with transgression through knowledge. If a scholar or student is afflicted with self-amazement, self-deception and boasting, then this is all tantamount to transgression through knowledge. [Sharh Iqtidaa Al-Ilm Al-Amal. Lesson 1]


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A Muslim Is Commanded to Seek Allaah’s Pleasure, Turn to Allaah, Remain Steadfast And Hope For Allaah’s Reward During Times of Fitan

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

Aasim Ibn Humaid [rahimahullaah] said, ‘’I heard Mu’aadh Ibn Jabal [radiyallaahu-anh] saying, ‘Indeed, you will not see in this Dunyaa except affliction and trial; and the affair will not increase, except in severity; and you will not see [or experience] from the rulers except harshness (Ref 1); and you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’’’. Imaam Ahmad Ibn Hanbal [rahimahullaah] said [i.e. after hearing this statement reported from Mu’aadh], ‘’O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]’’.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: The author [i.e. Ibnul Bannaa (rahimahullaah)] transmitted this narration in which Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa, except affliction and trial’’ – Meaning: That is because this Dunyaa is a place of affliction, trial and test. Allaah [Glorified and Exalted be He] said: [وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬‌ۖ وَإِلَيۡنَا تُرۡجَعُونَ   – And We shall make a trial of you with evil and with good, and to Us you will be returned. (Surah Al-Anbiyaa. Aayah 35)]

This Dunyaa is a place of affliction and trial, and therefore Mu’aadh [radiyallaahu-anhu] said, ‘’Indeed, you will not see in this Dunyaa except affliction and trial’’.

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And the affair will not increase except in severity’’- Meaning: That is because the affair of the believers alternates between perfection and deficiency, and an era will not come to the people, except that the era thereafter will be lesser in [virtue].

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And you will not see [or experience] from the rulers except harshness’’- Meaning: The way you are will determine who will rule over you. Whenever deficiency occurs in the religious affairs of the people – deficiency related to their truthfulness to Allaah and in turning to Allaah [in obedience, submission etc], this will also be the state of the one who rules over them.

Then Mu’aadh [radiyallaahu-anhu] said, ‘’And you will not see [or experience] an affair that is terrifying and causes you hardship, except that it will be lesser in severity than what will occur thereafter’’- Meaning: It may be that a person witnesses an affair which he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one during his youth.

Mu’aadh [radiyallaahu-anhu] made these statements to notify the believer regarding the state he should be in when afflictions occur, so that he strives against his soul [i.e. in obedience to Allaah], remains steadfast upon the truth, turns truthfully to Allaah [in obedience, submission, reliance etc] and to be pleased with Allaah; and that he does not deviate in the trials, and [not to be like] those who are destroyed; and he should seek Allaah’s Protection against the trials – that which is apparent and that which is hidden. And this is the reason why Imaam Ahmad [rahimahullaah] said twice [i.e. after hearing Mu’aadh’s speech], ‘’O Allaah! Make us pleased [with You]! O Allaah! Make us pleased [with You]’’.

This shows what a Muslim should be upon during trials – that he should be pleased with Allaah in two ways: [رضىا بالله   and  رضا عن الله]. The meaning of Ridaa Billaah can be found in a hadeeth of Allaah’s Messenger [sallal-laahu-alayhi wasallam] as follows:

ذَاقَ طَعْمَ الإيمَانِ مَنْ رَضِيَ بِالله رَبّا وَ باْلإِسْلاَمِ دِيناً و بِمُحَمّدٍ رسولا

‘’The one who pleased that Allah is his lord and Islam is his religion and  Muhammad is his messenger shall taste the sweetness of Eemaan’’.  Ridaa Billaah is related to being pleased with the Names and Attributes of Allaah. [Read more here: https://salaficentre.com/2015/05/the-three-affairs-that-will-make-you-taste-the-sweetness-of-imaam/ ]

As for Ridaa Anil laah, it can be found in the statement of Allaah: [رضي الله عنهم ورضوا عنه] and it is related to being pleased with Allaah’s reward and good recompense. 

So, with regards to the trials, it is obligated on a Muslim to turn to Allaah [in submission, obedience, reliance, humility etc]; and whenever the trial becomes more severe, he increases in turning to Allaah in [submission, obedience, reliance, humility etc]. Indeed, the Prophet [sallal-laahu-alayhi wasallam] said, ‘’Worship during Al-Harj [i.e. during chaos, confusion, disorder, fighting, killing etc] is like emigrating to me’’. [Read more here:https://salaficentre.com/2018/11/the-virtue-of-busying-oneself-in-al-ibaadah-worship-during-times-of-fitan-and-who-to-consult-admonitions-by-imaam-an-nawawi-imaam-ibn-katheer-imaam-as-sadi-shaikh-fawzaan-and-shaikh-ubaid-pd/ ]

This shows that during trials, a Muslim should turn to Allaah – turn to worship, remembrance of Allaah, submit and humble himself to Allaah. But as for many people, trials bussies [and diverts] them from remembrance of Allaah; rather many people are preoccupied with the trial [and diverted] from obedience to Allaah. How many people are preoccupied with trials [and diverted] from establishing the prayer at its fixed time! How many people fall into evil due to Fitan! Fitan is destructive and no one is saved from it, except the one whom Allaah saves.

And in relation to Mu’aadh’s [radiyallaahu-anhu] statement, it has [also] been reported in Shu’ab Al-Imaan by Bayhaqi [rahimahullaah] from Abee Mas’ood Al-Ansaari [radiyallaahu-anhu] who said, ‘’A time [or an era] will not reach you except that the time [or an era] after it will be worse than it’’, so they [i.e. the people] said, ‘’Indeed, a time [or era] has reached us in which we had [things, harvest etc] in abundance and a time [or an era] in which we did not have [things, harvest etc] in abundance’’; so, he said, ‘’By Allaah! Indeed, I neither mean your [era of abundant produce] nor your [era of scarcity or drought], rather I mean the disappearance of knowledge or the scholars. Indeed, before you there was Umar [radiyallaahu-anhu], so show me a time [or an era] like his?!’’

Perhaps it can be said [in relation to this statement of Abee Mas’ood (radiyallaahu-anhu)] regarding this era of ours, ‘’Ibn Baaz was here, so show us someone like him [or an era like his]?!’’ However, good is still present. Even though the likes of these statements are transmitted, but also the texts regarding tranquility, the people of virtue and that good will remain should be mentioned, such as the statement of the Prophet [sallal laahu alayhi wasallam], ‘’There will not cease to be a group of my Ummah who will be upon the truth, neither will they be harmed by those who oppose them nor by those who betray them until the establishment of the hour [i.e. the day of judgement]’’. So, this is proof that good will remain and the likes of these narrations [i.e. the narrations by Abee Mas’ood and Mu’aadh (radiyallaahu-anhumaa)] are not aimed at leaving a person in a state of hopelessness and despair; rather it is aimed at making him turn to Allaah [in obedience, submission, reliance, humility etc] and to be from the people of virtue, even if they are few.  [A Paraphrased Excerpt. Listen to audio- from beginning to 12 mins http://al-badr.net/download/esound/choroohat/risalah-mughniyah/002.mp3


Ref.1: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ ]

 

 

 

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The Heart Is In Need of Critical And Truthful Scrutiny, So That The Tongue Is Strictly Restrained

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

Imaam Ibnul Qayyim [rahimahullaah] said:

Disobedience is tasty for the human being, such as Gheebah [backbiting (Ref 1)], Nameemah [tale carrying], argumentation, self-praise – whether uttered clearly or indirectly, transmitting the statements of other people, verbally abusing the one you hate, praising the one you love and what is similar to that. The intense urge [to engage in these deeds] agrees with [the soul’s desire], which makes it easy for the tongue to move [i.e. speak] and thus one’s patience is weakened; so due to this the Messenger [sallal laahu-alayhi wasallam] said to Mu’aadh [radiyallaahu-anhu], ‘’Restrain your tongue’’, so Mu’aad said, ‘’O Messenger of Allaah! Will we be held accountable for what we say?’’ He [sallal laahu alayhi wasallam] said, ‘’May your mother be bereaved of you, O Mu’aadh! (Ref 2) Is there anything that topples people on their faces – or he said on their noses into Hell-fire other than the harvest of their tongues?!’’  [This urge to speak occurs], especially when sinning through the tongue is  habitual because it urges a person not to exercise patience [through restraint of the tongue]. And this is why you find that a man performs the night prayer [i.e. Tahajjud, Qiyaamul Layl], fast during the day and refrains from reclining on a pillow made of silk -out of fearing that he will enter into a doubtful affair that will affect him in the afterlife, but he backbites, spread tales and violates the honour of the people. [Quoted by Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah) in Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

Ref 1: https://salaficentre.com/2019/04/do-you-know-what-backbiting-is/

Ref 2: Regarding the statement: ‘’May your mother be bereaved of you, O Mu’aadh!’’ The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is ‘’May his mother lose him’’; rather what is intended is persuasion and exhortation. [See ‘Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

 

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Opponents Had Nothing to Offer Besides Spreading Doubt in Public But Their Evil Plots Backfired: [Lessons to Learn From The Behaviour of Ancient Criminals Before Their Wretched End]

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

[وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِى بِكُلِّ سَـٰحِرٍ عَلِيمٍ۬ -And Fir’aun (Pharaoh) said: “Bring to me every well-versed sorcerer]; meaning: ”Everyone who is proficient in magic; magicians who can perform different types of magic and are at different levels of proficiency in their field”.  So when the magicians arrived to defeat Moosaa and Haaroon, Allaah says that Moosaa said to them: [أَلۡقُواْ مَآ أَنتُم مُّلۡقُونَ-Cast down what you want to cast!]; Moosaa said this to them because he did not care about what they were going to do first, for he was certain that he will defeat them and nullify their falsehood (by the aid of Allaah).  So after they threw their ropes, which appeared as serpents in the eyes of the people, Allaah says that Moosaa said to them:

مَا جِئۡتُم بِهِ ٱلسِّحۡرُ‌ۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُ ۥۤ‌ۖ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ

“What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidun (the evil-doers, corrupts, etc.); meaning: Indeed, you want to aid falsehood against truth and Allaah will nullify your actions.

This will also be the case with every corrupter- the one who uses tricks, devices plots and evil plans- for indeed his deeds will be of no effect. And even if he has weapons to aid him pursue his goal at a particular time period, however the end result will be nothing for him and Allaah will make the truth apparent. As for those who do righteous deeds for the sake of Allaah -deeds that are based on the beneficial ways and are based on what Allaah has commanded- then indeed Allaah will bless their deeds, make them bear righteous end results and make them remain  (as a source of good for themselves & an example for others to follow).

So when Moosaa threw his staff, it became a real serpent and swallowed all the ropes that were thrown by the magicians and made to look like serpents in the eyes of the people, and thus their magic was nullified and their falsehood obliterated.

Allaah [The Most High] says: [وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَـٰتِهِۦ وَلَوۡ ڪَرِهَ ٱلۡمُجۡرِمُونَ – And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) may hate it].

After the magicians witnessed the truth, they prostrated (in repentance to Allaah); so Fir’awn threatened them – that he will crucify them, and cut their hands and legs, but they gave no concern to Fir’awn’s threats; rather they remained steadfast upon their Eemaan. As for Fir’awn and his chiefs, then not a single one of them believed, rather they persisted upon transgression, and this is why Allaah [The Most High] says:

فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ۬ مِّن قَوۡمِهِۦ عَلَىٰ خَوۡفٍ۬ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡ‌ۚ وَإِنَّ فِرۡعَوۡنَ لَعَالٍ۬ فِى ٱلۡأَرۡضِ وَإِنَّهُ ۥ لَمِنَ ٱلۡمُسۡرِفِينَ

But none believed in Musa (Moses) except the offspring of his people, because of the fear of Fir’aun (Pharaoh) and his chiefs, lest they should persecute them; and verily, Fir’aun (Pharaoh) was arrogant tyrant on the earth, he was indeed one of the Musrifun (polytheists, sinners and transgressors, those who give up the truth and follow the evil, and commit all kinds of great sins).

[فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ۬ – But none believed in Musa (Moses) except the offspring of his people]; Meaning: The youth amongst Bani Israa’eel, who exercised patience due to the Eemaan that was firmly established in their hearts, whilst being in a state of fear because Fir’awn had complete authority and power in the land, so it is expected that he will seek to punish them, for he was an extreme transgressor.

And the wisdom -and Allaah knows best- behind the fact that only the offspring of Moosaa’s people believed in Moosaa, is because the offspring- the youth- are more likely to accept the truth and quicker to submit to it, as opposed to the old people and those similar to them – those who were brought up in a religion of disbelief, for indeed due to the corrupt creed that is established in their hearts, they are the ones most likely not to accept the truth.


[Source: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah)]

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What’s The Benefit In Narrating to Us The Stories of The Destroyed Nations – [Short Admonition By Imaam Ibnul Qayyim and Shaikh Uthaymeen]

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

Allaah [The Most High] said:

قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Many similar ways [and mishaps of life] were faced by nations that have passed away before you, so travel through the earth, and see what was the end of those who disbelieved. [3:137]

Imaam Ibnul Qayyim [rahimahullaah] said: Indeed there were nations like yourselves before you, so look to their evil end.  You have to know that the cause of that [i.e. their evil end] was due to their disbelief in the revelations of Allaah and disbelief in Allaah’s Messengers.  They were the ancestors and you are the descendants. The main affair that connects [you to each other] is your disbelief and the ruling on that [disbelief] is destruction. [Source: I’laam Al-Muwaqqi-een: 1/181]

If it is said: what is the benefit in narrating to us the stories of the destroyed nations, despite the fact that this Ummah will not be completely destroyed in a manner similar to the destruction of the previous nations before it?

The Answer: Indeed, this has two benefits: The first (benefit): A clarification of Allaah’s blessings upon us that (the occurrence of a) complete destruction is removed from us, and that were it not for Allaah’s Benevolence we would have been deserving of it.

Secondly: The likeness of the punishment they (received) may occur in the hereafter for the one who did what they did, if punishment was not received in the worldly life. And this may be understood from the statement of (Allaah): ”Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe. Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter.” So what is apparent from (this ayah) is that what is similar to the punishment (they received) will happen in the Hereafter, and Allaah knows best. [Source: Al-Muntaqaa Min Fawaa-idil Fawaa-id 123-124 of Imaam Muhammad Bin Saaleh al-Uthaymeen (rahimahullaah)]

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Do You Know What Backbiting Is?

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

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] replied, ‘’If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam- Vol 4 page 553-554]

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The Quran and Sunnah Upon The Understanding of The Salaf

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