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

The Perils of Lust And Evil Desires

Allaah [The Most High] said:

أَفَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ ۥ هَوَٮٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلۡمٍ۬ وَخَتَمَ عَلَىٰ سَمۡعِهِۦ وَقَلۡبِهِۦ وَجَعَلَ عَلَىٰ بَصَرِهِۦ غِشَـٰوَةً۬ فَمَن يَہۡدِيهِ مِنۢ بَعۡدِ ٱللَّهِ‌ۚ أَفَلَا تَذَكَّرُونَ

Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember? [45:23]

Imaam Ibnul Qayyim [rahimahullaah] said:

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]

The Manipulative Ones Experiment With People’s Lives

Imaam Sadi [rahimahullaah] said: Allaah [The Most High] said:

لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ بَعَثَ فِيہِمۡ رَسُولاً۬ مِّنۡ أَنفُسِهِمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ وَيُزَڪِّيہِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ

Indeed, Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’an) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error. [3:164]

Allaah [The Most High] said:

وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءً۬ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦۤ إِخۡوَٲنً۬ا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٍ۬ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡہَا‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَـٰتِهِۦ لَعَلَّكُمۡ تَہۡتَدُونَ

And remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus, Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. [3:103]

Allaah [The Most High] said:

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. [5:3]

Allaah [The Most High] said:

وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمً۬ا لِّقَوۡمٍ۬ يُوقِنُونَ

And who is better in judgement than Allah for a people who have firm Faith. [3:50]

Whoever utilises sound intellect to examine what the Messengers brought [i.e. the revelation] – what they commanded and guided the people to, such as knowledge and Awareness of Allaah, the worship of Allaah alone, turning to Allaah in repentance and obedience with true Faith (Islamic Monotheism) and the command to fulfil all the rights [of the people] based on courteous good will, perfecting one’s actions [i.e. based on sincerity to Allaah alone] and treating others with kindness [by sincerely seeking to benefit them though one’s knowledge, wealth or position], and that which they [i.e. Messengers] forbade; then thereafter he examines what the Mul’hidoon call to, he will know that good [and its outcomes], success, sound rectification of the hearts and deeds, [sound rectification of] the worldly affairs  and [sound rectification of the religious affairs  and their end results in the afterlife] are all in agreement with what the Messengers called to.

On the other hand, he will know that the call of the Mul’hidoon is designed to do away with good manners [traits, characteristics etc], whose end result is nothing but complete chaos and a state in which one goes along with lust [or evil desires of the soul] until the animals become more noble and beneficial than humans. This is no doubt their state of affairs – clearly manifested by what they are upon and what they proclaim with their tongues.

Among the most amazing of affairs is that many contemporary writers and politicians seek to remedy the many social ills and try to do so do from many angles, however as for the problem of Il’haad – whose surge has carried away the majority of young people – they have not rushed to stop it by returning to sound Eemaan and certainty; rather they [i.e. the Mul’hidoon] have been  abandoned to wander blindly in their misguidance and wavering in beguilement, and thus the social ills they seek to remedy gives birth to other social ills- because if the path to remedying social ills is not based on Eemaan and sound Deen, they will increase and become worse. [End of quote] [Ref 2]

Meaning of the terms Il’haad, and Mul’hid [plural (Mul’hidoon)]

The Mul’hidoon are the people of Il-haad. Ilhaad means to turn away from that which one is obligated to believe in or do.  This is a general definition of Il’haad and anyone who turns away from that which is obligated upon him to believe or do, then such a person is referred to as a Mul’hid.  But Il’haad is of two types: Major Il’haad and Minor Il-haad.

Complete Il’haad is to turn away from Islaam completely and that is Major Il’haad, which exits a person from the fold of Islaam, such as the Il’haad of the communists, the idol worshippers and those similar to them. Minor Il-haad does not exit a person from the Religion of Islaam, such as turning away from some actions.  Allaah [The Most High] said: [وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ -And whoever inclines to evil actions therein or to do wrong, him We shall cause to taste a painful torment.” [22:25] [Ref 3]

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

[Ref 2: An Excerpt from ‘Al-Adillatul Qawaatiq’ pages 40-41′. slightly paraphrased]

Ref 3: http://www.ajurry.com/vb/showthread.php?t=13326

http://www.ibnothaimeen.com/all/noor/article_1802.shtml

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; the affair will not increase, except in severity and you will not see [or experience] from the rulers except harshness [Ref 1]; 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 [i.e. in Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot] 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 [i.e. righteous or sinful] 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 he considers to be terrifying and difficult, but then another era comes thereafter and he considers it more severe than the one that occurred 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], to be pleased with Allaah, not to deviate, not to be like those who are destroyed; and that one seeks 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. 

Therefore, with regards to the trials, it is obligated on a Muslim to turn to Allaah [in submission, obedience, reliance, humility etc]. 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 other 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 [i.e. alive amongst us few years ago], 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 tranquillity, 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]”.

This proves 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/ ]

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

We are greatly in need of the Qur’aan, especially this era in which many people have become preoccupied with mobile phones. Many hearts have become infatuated with mobile phones and many eyes have been turned towards them – looking at them in a manner that has no benefit; rather it is harmful to one’s religion, manners, health and well-being. This reality [i.e. preoccupying oneself with mobile phones] grieves many of those who have great zeal for the religion – the sincere advisers – because it has become the case with many people; but on the contrary, the Qur’aan is given very little attention in their lives; rather late at night, different times of the day and most of their time is spent looking at them [i.e. mobile phones] – one gaze after the other; contemplation after another contemplation! And how many a person has been plotted against by shaytaan through these mobile phones.

The good uses of mobile phones is not in need of discussion [i.e. because its benefits are well known]; rather what needs to be addressed is the great calamity that has afflicted many people by way of them- to such an extent that being busied by the mobile phone leads some people to neglect the prayer. They hear the Adhaan – Hayyaa Alas Salaah; Hayyaa Alas Salaah; Hayyaa Alal Falaah…but carry on looking into the mobile phone until the prayer finishes. The time for an obligation ordained by Allaah [i.e. Salaah] to be fulfilled arrives, but one carries on looking into his mobile phone and does not pay attention to the prayer. If it is the case that the obligatory duties are being neglected, then more so other affairs will be neglected.

Therefore, we need to acquaint ourselves with the Qur’aan, especially because mobile phones have preoccupied many people in this era. Our lives would have been far better through attainment of piety and guidance if this preoccupation with mobile phones is substituted with  looking into the Qur’aan, contemplating and pondering upon it; however, we have exchanged that which is the best for something lower.

An Excerpt from Sharh Dhakheerah Al-Ikhwaan Fee Ikhtisaaril Is’tigh’naa Bil-Qur’aan Fee Tahseelil Ilm Wal-Eemaan. Lesson 2. Slightly paraphrased

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

Shaikh Uthaymeen [rahimahullaah] said: If someone says, ‘’We [perform] the five daily [obligatory] prayers and the optional prayers as much as Allaah wills for us, (yet) we do not find in our hearts [i.e. Taqwah etc] that which forbids us from wicked and evil deeds, and Allaah did say: [إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ – Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind) and Munkar (every kind of evil wicked deed, etc.)] [Surah Al-Ankabut. Aayah 45]. This is an established statement, therefore what is the answer to the question?

The answer: Indeed, the intent behind the prayer – the perfect prayer- is the one that is [performed in the manner that] Allaah and His Messenger commanded and is far removed from [the thoughts, deeds etc] forbidden by Allaah and His Messenger [in relation to the prayer].

The most important affair is Khushoo and that one’s heart is attentive, which is the substance and essence of the prayer. If a person has Khushoo and his heart is attentive [during the prayer], this will have a [good] effect after the prayer; his heart will be upright [or steadfast] and will return to its previous state [i.e. the attentiveness one had in the presence of Allaah – whilst praying – due to love of Allaah, hoping for Allaah’s Mercy and Fearing Allaah’s Punishment]; (as opposed to) when we begin the prayer – and we ask Allaah to forgive us – and straight away one is obstructed by whispers [i.e. shaytaan’s whispers and thoughts that diverts one from the prayer] and when he attempts to repel it, the whispers are flung into his heart – just as a stone is thrown into water – and completely occupies his mind; then a second whisper follows and obstructs his heart, and then  another one! Therefore, I exhort myself and every Muslim to [strive] to attain Khushoo and an attentive heart [in the prayer], for indeed that will aid a person to achieve the [good] outcomes of the prayer; rather we’ll attain the praiseworthy and beautiful [outcomes] of the prayer.

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[An Excerpt from ‘At-Ta’leeq Alaa As-Siyaasah Ash-Shar’iyyah’. Page 69. Slightly paraphrased]

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

Allaah [The  Mighty and Majestic] said:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

Verily, Ibraaheem was an Ummah [leader], Qaanitan [obedient], Haneefan [one who worshipped Allaah alone], and he was not one of the Mushrikeen [polytheists and those who associate partners with Allah in worship]. [Surah An-Nahl. Aayah 120]

Ibraaheem [alayhis salaam] is the Imaam of the Hunafaa [i.e. Leader of the people of Tawheed- those who single out Allaah in worship] and this is why Allaah said to him: [إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا – Verily, I am going to make you a leader (Prophet) of humankind]. [Surah Al-Baqarah. Aayah 124].

It is a customary habit of the people that they do attach themselves to the great personalities, especially those whom they hold in high esteem. Therefore, if a person utilise as proof that the one he follows is an Imaam [An Upright Leader], then there is no Imaam [for humankind] greater than Prophet Ibraaheem [i.e. after Prophet Muhammad], and Allaah [The Mighty and Majestic] stated about Prophet Ibraaheem: [وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ – And who turns away from the religion of Ibraaheem (i.e. Islamic Monotheism) except him who befools himself?] [Surah Al-Baqarah. Aayah 130]

If a person addresses someone else with the statement, ‘My Shaikh’ in connection to a Soofee Tareeqah [i.e. a Soofee Path] or in connection to affairs of misguidance in the name of following someone he considers an Imaam [Upright Leader], then indeed Prophet Ibraaheem is the Imaam of the people who worship Allaah alone [i.e. the greatest Imaam of Tawheed and perfect example after Prophet Muhammad]. If a person utilises this as his proof [i.e. that the one he follows is an Imaam], then examine the Aqeedah [Islamic Creed] of this person whom he gives the status of Imaam and judge it based on the Qur’aan to establish whether he is from the people of Tawheed. If  a person seeks to use the station of Imaam as proof, then indeed this should be the proof [i.e. examine the Aqeedah of the one given the status of Imaam and judge it based on the Qur’aan and the authentic Sunnah to establish whether he is a person upon Tawheed].

Also, Allaah [The Mighty and Majestic] said about the Prophet [sallal laahu alayhi wasallam]:

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬ا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzaab. Aayah 21]

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An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1- By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]. Slightly paraphrased

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

Be Alert And Ask Allaah to Aid You Block Every Path – to the Best of Your Ability – That Will Lead People to Praise You For What You Have Not Done or What You Do Not Possess

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. that is the reason why I was awake and saw the shooting star]. He said, ‘Then what did you do?’ I said, ‘I performed Ruqyah’”… to the end of the hadeeth: [See the full hadeeth in Saheeh Muslim 220]

Faa’idah From This Section of The Hadeeth: Husayn said: ‘I did’ [i.e. I saw the shooting start]; 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 [rahimahullaah] mention – in addition – that he was not in prayer after saying to Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imaam Sa’di [rahimahullaah] said: That is because Salaf [i.e. the pious predecessors] were far removed from praising a person for something he does not possess. [An Excerpt from ‘Al-Qawlus Sadeed Sharh Kitaab At-Tawheed’. page 77. Slightly paraphrased]

Shaikh Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] 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 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. [An Excerpt from ‘Al-Qawlul Mufeed Alaa Kitaab At-Tawheed’. Vol 1. Page 97. Slightly paraphrased]

Shaikh Saaleh Aala Ash-Shaykh [hafidhahullaah] said: He [i.e. Husayn] made that 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. [An Excerpt from ‘Sharh Fat-hul Majeed Li-Sharh Kitaab At-Tawheed. Vol 1. Page 162’. Slightly paraphrased]

What to Say When Praised

A man among the companions of the Prophet [sallal-laahu-alayhi-wasallam] used to say when he was praised: O Allaah! Do not take me to account for what they say and forgive me for what they do not know [about me].

Reminder from the above Athar by Shaikh Zaid Bin Haadi [rahimahullaah]

This is from the invocations and supplications [which a person supplicates with], specifically when praised and he hears it; for example, when it is said, ‘’Fulaan [i.e. such and such person] upright and righteous’’, so he hears what was said about him, or such praise reached him [from others], or it is said, ‘’Fulaan [i.e. such and such] is very truthful, such and such is a good doer, a charitable person, a scholar and so on’’. If he hears this, then a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people.

If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytaan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with [attributes] of righteousness, he utters this dhikr: ‘’[O Allaah! Do not take me to account for what they say]’’ – Meaning: ‘’Do not hold me account due to this praise and commendation, and the good characteristics [mentioned about me].’’ That is because he fears for himself.

The soul of a person is  weak, so he says, ‘’[And forgive me for what they do not know (about me)]’’- Meaning: ‘’The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds that are in opposition to the commands and prohibitions in the Sharee’ah] which are unknown to the people, so he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins of his, shortcomings and mistakes which are unknown to the people. The children of Adam are deficient, but there are those amongst them who fall short and return to [repentance or rectification] and are active again in the performance of good deeds after falling short. And amongst them are those who fall short and persist upon (sin) until punishment comes upon them. [Source: Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 2, page 389’ by Shaikh Zayd Bin Haadi al-Madkhali (rahimahullaah)]. Paraphrased]

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