Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 8]

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

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

What Allaah and His Messenger have legislated for people of rights that are a means of righteousness, goodness, benevolence, justice, equity, and abandonment of injustice: this includes the rights that have been obligated and legislated (when dealing with) parents, children, relatives, neighbours, friends and workers, and the rights which both husband and wife owe each other. (see appendix a)

All of them are rights, necessities and affairs that lead to perfection, and are approved by sound innate natural disposition and intellects. By way of them, sound association is perfected, welfare and beneficial things are exchanged between people based on the circumstances and status of the one who is owed the right. The more you think about them, you will see the good in them and the means of stopping evil. You will find general and specific benefits, harmony and perfect companionship that would be a testimony for you that this Sharee’ah guarantees happiness in this life and the next. (see appendix b)

You will see that these rights are suitable in every era, place and situation, and within the customs of the people (see appendix c)- a benefit for all aspects of human welfare, a means of achieving perfect mutual cooperation in religious and worldly affairs, an initiator of good thoughts, removing hatred and resentment. These affairs are known by way of thorough examination and close observation of its sources in the divine text. (1)

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Appendix a: Visit links below

The Good Treatment of the Mother and Father in Light of the Quran and Sunnah:

The Good Treatment of the Mother and Father in Light of the Quran and Sunnah

Twelve Steps In Cultivating Our Children and Establishing a Pious Home

Twelve Steps In Cultivating Our Children and Establishing a Pious Home

Relatives: https://salaficentre.com/2020/04/09/hadeeth-fear-allaah-and-maintain-your-ties-of-kinship/

Neighbours: https://salaficentre.com/2019/03/03/admonition-to-neighbours-by-shaikh-muhammad-bin-abdillaah-as-subayyil-and-shaikh-zayd-bin-haadi-rahimahumallaah/

Companions: Only True Friends and Righteous Companions Will Benefit You: https://abukhadeejah.com/only-true-friends-and-righteous-companions-will-benefit-you/

The Right of the Employer and Worker:

The Rights of the Husband & Wife – Busting the Gender Reassignment Myth: https://www.salafisounds.com/the-rights-of-the-husband-wife-busting-the-gender-reassignment-myth-khutbah-by-abu-khadeejah/

 

Appendix b: Relationships In Society:

Imaam Shanqeetee [may Allaah have mercy upon him] said:

Ponder upon what the great leader [Muhammad (peace and blessings of Allaah be upon him)] has been commanded and how he should deal with his society. Allaah [The Most High] said:

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs.” [Soorah Aal Imraan: Ayah: 159]

Ponder upon what a person has been commanded and how he should deal with his leader. Allaah [The Most High] said: [يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ – O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. [Soorah An-Nisaa. Verse 59] (3)

Ponder upon what a person has been commanded to do [in order to safeguard close members] of his society, such as his children and wife. Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [Soorah Tahreem. Verse 6]

Ponder upon how (the Qur’aan) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across that which is not befitting [from them], he is commanded to pardon and forgive. Firstly, the Qur’aan commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ ۚ وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful.[Soorah At-Taghaabun. Verse 14]

Ponder upon how individuals in society have been commanded to deal with one another in general. Allaah (The Most High) said:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [Soorah An-Nahl: Ayah: 90]

And Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا

O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.”[Soorah Al-Hujuraat. Verse 12]

And He [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Soorah Al-Hujuraat. Verse 11]

And He [The Most High] said:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Soorah Al-Maa-idah. Verse 2]

And Allaah [The Most High] said: [إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion)]. [Soorah Al-Hujuraat. Verse 10]

And Allaah [The Most High] said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation]. [Soorah Ash-Shooraa. Verse 38]

And when it is the case that the individuals of a society are not safe –regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone- therefore Allaah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility [Ref 2] is that [a person] should turn away from the hostile one and responds to him [or her] with what is better. Allaah [The Most High] said in Soorah Al-Araaf Verse 199: [خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].

Allaah [The Most High] said Soorah Al-Muminoon Verse 96: [ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ – Repel evil with that which is better. We are Best-Acquainted with the things they utter].

Allaah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made more (evident) that this divine (remedy) is not bestowed upon every person, except upon a person who has been granted in abundance and a great portion [of the happiness in the Hereafter]. Allaah [The Most High] said:

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Surah Fussilat. Verses 34-35]

And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allaah. Allaah [The Most High] said: [وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ – And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower].

Allaah [The Most High] said Soorah Al-Muminoon Verses 97-98:

وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”

Allaah [The Most High] said: [وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat Verse 36] [Source: An Excerpt From ‘Al-Islaamu Deenun Kaamilun’. pages 10-12]

How to Enjoin Good And Forbid Evil In Society

Question to Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him]: Is enjoining good and forbidding evil by the hand obligated on all Muslims, or is it just for those in authority and their deputies?

Answer: Stopping what is wrong is obligated on all Muslims based on their ability, because the Messenger [peace and blessings of Allaah be upon him] said, “Whoever sees an evil deed, then let him stop it with their hand [i.e. by taking action based on what the law of a land allows him]; if he cannot, then with his tongue [i.e. by speaking against it based on what the law of a land allows him]; and if he cannot, then with their heart [i.e. by hating in his heart and keeps away from the evil], and that is the weakest of Iman (faith)”. [Reported by Muslim]

However, stopping evil with one’s hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand (by taking action) in his home in relation to his children, wife, and servants (i.e. baaed on what the law allows). A manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. based on the law of the land], but people should not stop anything with their hand which they are not authorized to stop. If they stop that which they have no authority to stop, this will result in more evil and great corruption between them and the people, and between the people and the state. In this case, they should stop evil with their tongue [i.e. by speaking against it in manner allowed by the law]. They may say, “O such and such! Fear Allah! This is not permissible. This is prohibited. This is obligated on you” and clarify the affair with a legislated Islamic proof. This is what can be done with the tongue. As for stopping (evil) with the hand, this should be carried out where one has authority, such as in one’s home – amongst those under one’s responsibility [i.e. within the law], or those authorized by the ruler, such as those given permission and authority to enjoin good. They stop evil in accordance with the authority they have been given – in the way prescribed by the Shari’ah [i.e. based on Islamic law in a Muslim country], without exceeding their jurisdiction. The same applies to the governor of a city to stop evil with his hand in accordance with the instructions he has (been given). [An Excerpt from ‘Fataawa Ibn Baaz 8/208]

Living With Non-Muslims In The West: With Fine Conduct: https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Appendix c: Customs

Ibn Abbaas [may Allaah be pleased with him and his father] said that the Prophet [peace and blessings of Allaah be upon him] said, “The most hated people to Allaah are three: a person who deviates from right conduct [i.e. an evil doer] in the Haram [sanctuaries of Makkah and Medeenah]; a person who seeks that the traditions of the pre-lslamic Period of Ignorance should remain in Islam and a person who seeks to shed somebody’s blood without any right”.

Al-Allaamah Zaid Bin Haadee Al-Mad’khalee [may Allaah have mercy upon him] said, “These three deeds are from the major sins. The first major sin is Al-Ilhaad Fil Haram [i.e. deviating from right conduct in the sanctuaries of Makkah and Madeenah]. Ilhaad means to deviate from the truth [and enter into] falsehood, and supporting falsehood in order to obliterate the truth. Allaah [The Mighty and Majestic] censured the Mulhideen Fil Haram [i.e. those who deviate from right conduction in the sanctuaries of Makkah and Madeenah], saying:

[وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٍ۬ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٍ۬ – And whoever intends evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), We shall make him taste a painful torment]. [Surah Al-Hajj. Aayah 25]

Allaah promised them [a severe punishment] due to the mere fact they intend evil actions therein [i.e. in the sanctuaries of Makkah and Madeenah], then how about perpetrating such deed! Indeed that would be a more severe sin, a more frightening state and a more severe punishment. This is a proof regarding the virtue of the sanctuaries of the Haram- that it is a sacred land chosen by Allaah and He made it a place where virtuous acts of worship are performed, [such as] the Hajj which is one of the pillars of Islaam. Allaah gave this place virtues that cannot be enumerated, such as the increased reward attached to good deeds [performed in Makkah and Madeenah] and gave this land virtue over all other lands of the earth.

The second major sin is committed by the person who wants that the pre-Islamic traditions should remain in Islaam, as if he gives precedence to the pre-Islamic traditions – the evil customs that were followed during that period and the misguided deeds- over the Islamic practices, Eemaan, Ihsaan, their virtue and virtue of the Sunnah. He is guilty of committing a major sin, and this includes giving precedence to Bidah over [the authentic] Sunnah that guides to the straight path.

The third major sin is to seek to shed somebody’s blood without any right – meaning: seeking to shed the blood of a Muslim without right and doing so based on oppression and animosity. Shedding the blood of a Muslim is a great crime, just as the Prophet said, “The extinction of the whole world is less significant to Allaah than killing a Muslim [i.e. unlawfully]”. And he [sallal laahu alayhi wasallam] stated regarding the rights of the Ka’bah, “How great you are and how great is your sanctity! But the sanctity of a believer is greater than yours in the sight of Allaah”.

It is not permissible to transgress against the Muslims and the believers – males and females- in the sanctuaries of [Makkah and Madeenah] or in other places due to the great sin and punishment which results from that. [At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Vol 1. Pages 429-430]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] stated in Al-Muwaafaqaat that customs are many different types- some are good and others are corrupt. The good customs are those that neither oppose the Sharee’ah texts nor lead to losing an affair deem to be beneficial by the Sharee’ah, nor lead to an affair which the Sharee’ah deems to be corrupt. As for the corrupt customs, they are those that oppose the evidences in the Sharee’ah or some of the principles of the Sharee’ah, such as some of the customary dealings in usury and those deeds deemed to be evil by the Sharee’ah which the people engage in during occasions of happiness (or rejoicing etc). [Al-Muwaafaqaat 2/283]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [i.e. those habitual things, deeds, practices, customs etc] for other than the sake of Allaah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allaah alone- then indeed he does not encounter any difficulty due to abandoning them except in the beginning, in order that he is tested as to whether he is truthful or untruthful in abandoning them? If he exercises a little bit of patience, its [i.e. that abandonment] will alternate into pleasure. Ibn Seereen said that he heard Shurayh swearing by Allaah that “A servant does not abandon anything for the sake of Allaah and finds a loss in that.” And their statement [i.e. the people of knowledge] that ‘whoever abandons something for the Sake of Allaah, Allaah will replace it with what is better.” This is true. This compensation is of different types and the best of that which a person is compensated with is: the desire and yearning to get close to Allaah, seeking after Allaah’s pleasure, love of Allaah, and the heart granted-by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [Al-Fawaa’id page 166]

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation [to be judged], so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people. [Majmoo Al-Fataawas 6/510]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allaah’s statement: [وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا – It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. Aayah 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allaah’s divine legislation. [Tafseer Surah Al-Baqarah 2/299]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] also said: Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs. [Majmoo Al-Fataawaa 7/7]


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 26-27]

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 5]

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

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

With regards to the Jihaad this religion brought, enjoining all good and forbidding all evil, which is the best type of Jihaad, the intent behind it is to repel the aggression of the aggressive people who seek to transgress against the rights of this religion and hinder its call. The intent behind it is not greed, covetousness or to fulfil personal desires of the soul. Whoever looks at the evidence of this principle, the biography of the Prophet [peace and blessings of Allaah be upon him] and his companions, and how they dealt with their enemies, he will know – without a doubt – that Jihaad is one of the necessities and it repels the enmity of the aggressors. (see appendix a)

The same applies to enjoining good and forbidding evil, because this religion cannot be established in an upright manner unless its followers adhere to its principles and practices, comply with its commands, which is the very goal behind righteousness, and avoid what it has prohibited, which are the evil and corrupt affairs. The adherents of this religion were committed to these matters, so that daring to engage in some of the forbidden deeds and shortcomings, and failing to perform the obligatory duties, which one is able to perform, is not made fair-seeming to some of them whose souls incline towards wrong doing, and that cannot be accomplished except through commands and prohibitions. This is one of the loftiest virtues of the religion and greatest necessities for its establishment, just as it also rectifies the criminals amongst its followers, discipline them and restrained them from vices, and guide them to lofty (praiseworthy) behaviour. (see appendix b)

As for giving them freedom without the divine restrictions – whilst they seek to adhere to the religion, subjected to its rulings and bound by its laws, this is one of the greatest acts of wrong doing and harm to them and society, especially to the obligatory duties which the Sharee’ah requires to be fulfilled, and are considered a requirement by sound intellect and customs (within the jurisdiction of the infallible divine revelation). (1) (see appendix c)

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Appendix a: Read ‘Jihad according to Islam’ – prepared by Shaikh Abu Khadeejah from the works of Al-Allaamah Saaleh al-Fawzaan: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11)

 

Appendix b: When Does Enjoining Good and Forbidding Evil Concern Me?

When Does Enjoining Good and Forbidding Evil Concern Me?

Rectification of Modern Societies – By Saudi Scholar Imaam Abdul Azeez Bin Baaz

 

Appendix c: Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!

Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 20-22. slightly paraphrased]

When Does Enjoining Good and Forbidding Evil Concern Me?

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

On the authority of Abu Hurairah [may Allaah be pleased with him] who said, ” The Messenger of Allaah [peace and blessings of Allaah be upon him] said, ‘Part of the perfection of a person’s Islaam is leaving that which is of no concern to him'”. [Hassan Hadith. Reported by Imaam Tirmidhi and others. Number 12 in the 40 Hadeeth of Imaam An-Nawawi]

Imaam Muhammad Ibn Saaleh al Uthaimeen [may Allaah have mercy upon him] said: From the benefits of this narration is that indeed Islaam gathers all the excellent qualities. Our Shaikh Abdur Rahmaan Bin Sa’di [may Allaah have mercy upon him] wrote a treatise on this topic titled: “The Excellence of The Religion of Islaam”. Likewise, Shaikh Abdul Azeez Bin Muhammad Bin Sulaymaan [may Allaah have mercy upon him] has written a treatise on this topic. And all the excellent qualities of Islaam are gathered in two statements: [ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ – Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner)]. [Surah An-Nahl. Aayah 90]

Part of the perfection of a person’s Islaam is to leave what is of no importance to him and that which has no connection to his affairs and needs. One cannot perfect his Islaam through preoccupying himself with what does not concern him. This happens to many people, so you either find him speaking about affairs that do not concern him, or a person asks him about affairs that do not concern him and he enters into what does not concern him. This weakens (one’s Islaam). Indeed, it is incumbent upon the person to seek after the excellent qualities of Islaam, in order to abandon what does not concern him and to be at ease. He will exhaust himself if he busies himself with affairs that are neither important nor of concern to him. However, an Ishkaal (an ambiguity or something that may be difficult to understand) occurs on this point here, and that is does the person’s abandonment of that which does not concern him mean that he is to abandon enjoining good and Forbidding Evil? The answer is no, because enjoining good and forbidding evil is something that concerns a person, as Allaah (The Most High) said:

[وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ – Let there arise out of you a group of people inviting to all that is good and forbidding Al-Munkar]. [Surah Aal Imran. Aayah 104]

So, if you see a person upon evil, you should say to him, “O brother! This is an evil deed and it is not permissible”. The person who witnesses that (evil) has no right to say, “This does not concern me”, and it will not be accepted were you to say this. That is because enjoining good and forbidding evil concerns the whole Ummah. [Ref 1]
Allaah (The Most High) said:

[يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ – O you who believe! Take care of your own selves. If you follow the right guidance no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do]. [Surah Al-Maa’idah. Aayah 105]

[ يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ – O you who believe! Take care of your own selves]- Meaning, strive in rectifying and perfecting your own souls, and keep them firm upon adherence to the straight path, because if you are righteous, you will not be harmed by the one who has deviated from the straight path and is not guided to the upright religion; rather he only harms himself. (However), this does not indicate that the person is not harmed if he abandons enjoining good and forbidding evil, and is negligent towards it, because indeed his guidance will not be complete except through fulfilling what is obligated on him with regards to enjoining good and forbidding evil. Yes, if he is (genuinely) unable to stop evil with his hand and his tongue, but rejects it in his heart, then indeed he will not be harmed by the misguidance of others. [إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا -The return of you all is to Allah] – Meaning, your final destination is the day of Judgement and your gathering will be in the presence of Allaah (The Most High) [فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ – then He will inform you about (all) that which you used to do” regarding (your) good and evil (deeds). [Ref 2]

Question to Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him]: “Is enjoining good and forbidding evil by the hand an obligation on all Muslims, or is it restricted to those in authority and their deputies?”

Answer: Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [peace and blessings of Allaah be upon him] said, “Anyone of you who sees evil [i.e. that which is declared an evil deed in Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or “This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for stopping evil with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows] when dealing with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city. [Ref 3]

All Noble Manners Revolve Around Four Ahaadeeth

Ibn Abee Zayd Al-Qayrawaani [may Allaah have mercy upon him] said, “All noble manners and etiquettes revolve around four ahaadeeth: “Whoever believes in Allaah and the last day then let him speak good or keep silent”. This Hadeeth teaches us about restraining the tongue from (evil, false, doubtful speech etc), because whoever is unable to restrain his tongue from (these blameworthy affairs) is not considered to be from the people of good manners. The Second Hadeeth is “Part of the perfection of a person’s Islam is to leave that which does not concern him”. This Hadeeth teaches us to refrain from engaging in excess and that which does not concern us. The person who concerns himself with those affairs of the people that do not concern him – either by listening, looking or speaking -is not considered to be from the people of good manners. The Third Hadeeth is “A man said to the Prophet, ‘ ‘Advise me’. He said, ‘Do not become angry’. The man repeated his request several times, and each time the Prophet said to him, ‘Do not become angry'”. This Hadeeth teaches us self-restraint when we are angry. That is because anger is the basis of every evil in speech and action. Whoever cannot restrain himself (or herself) from (evil) when he is angry cannot be considered to be from the people of good manners. The Fourth Hadeeth is “None of you truly believes until he loves for his brother what he loves for himself”. This Hadeeth is a means of rectifying the heart and soul, so that a person’s heart is free from harbouring malice, hatred, envy towards his Muslim brothers and sisters. If a person acquires precise understanding of these four ahaadeeth and acts upon them, they have indeed acted on all the affairs related to good manners and etiquettes. These four ahaadeeth comprise of four affairs: To restrain the tongue from [evil, false, doubtful speech etc], restrain oneself from excess – be it by way of speech, looking, listening etc. restrain oneself from evil desires and wishes during anger and to possess a heart that is free from unjustified hatred, blameworthy envy [i.e. wishing that blessings bestowed on others should cease] and malice etc [[Source: Audio Number 15. Explanation of the forty Hadeeth of Imaam An-Nawawi’ (rahimahullaah) by Shaikh Abdur-Razzaaq Al-Badr (may Allaah preserve him)]

Some Statements of The Salaf

Abdur-Rahmaan Al-Umari [may Allaah have mercy upon him] said: “If a slave of Allaah is one who keeps away from the doubtful matters due fear of falling into the forbidden and ruining one’s hereafter, he will abandon what does not concern him and will concern himself with what concerns him.” (Ref 4)

Fudayl Ibn Iyaad [may Allaah ahve mercy upon him] said: “The people claim that the affair of keeping away from the doubtful matters out of fear of falling into the forbidden and ruining one’s hereafter is very difficult; but I do not come across two affairs, except that I select the affair that is more difficult for me (to abandon); so leave what makes you doubtful for what is not doubtful.” (Ref 5)

Hassaan Bin Abee Sinaan [may Allaah have mercy upon him] said: “There is not anything easier than the affair of keeping away from the doubtful matters due to fear of falling into the forbidden and ruining one’s hereafter; so when you are doubt about something, leave it.” (Ref 6)

Some of the people of knowledge and understanding said: “When you speak, remember that Allaah hears you; and when you keep quiet, then remember that He sees you.” (Ref 7)

Umar Bin Abdul Azeez [may Allaah have mercy upon him] said: “Whoever makes his speech reckon with his actions, then his speech in that which does not concern him will be little.” (Ref 8)


[Ref1: ‘Sharh Al-Arba’een An-Nawawiyyah’ of Imaam Muhammad Ibn Saaleh al Uthaimeen (rahimahullaah), (Hadith No: 12. pages 181-182]

[Ref 2: Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan of Imaam as-Saa’di (rahimahullaah)]

[Ref 3: Fataawa Ibn Baaz 8/208. Slightly paraphrased]

[Ref4: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 5: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 6: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 7:Jaami-ul Uloom Wal-Hikam: page:122]

[Ref 8: Jaami-ul Uloom Wal-Hikam: page: 122]

The Religion of Islam is a Perfect Solution for all Problems (Part 27D): [An Example of How Islam Guides Humankind to Pursue Various Affairs of Universal Social Welfare]

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

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

And from the Siyaasah Shar’iyyah (see footnote a) is that Allaah guides the people to establish the affairs of universal welfare – every group in society shoulders the responsibility of acquiring detail knowledge of the reality of an aspect of this welfare, what it depends on, the paths through which it can be accomplished and perfected, and to make every effort to deliver it as much as possible. Allaah [The Exalted] said:

[ ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر – Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Aal Imran. Aayah 104]

Allaah [The Exalted] said:

وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Aayah 122]

There is no doubt that pursuing public welfare in this manner that Allaah has directed is the reason behind religious and worldly perfection, as witnessed by everyone who is acquainted with it.

Rectification Through Preaching

Allaah said: [ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن – Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Aayah 125]

This includes preaching to Muslims who have violated some matters of the religion, and it includes preaching to the disbelievers. The Muslims are called to perfect their religion, and the disbelievers are called to accept the religion of Islam which is the only path of rectification for humankind. (see footnote b) This call should be based on wisdom and that is to adopt the most correct and successful way by which good is attained or perfected, evil removed or diminished, in the manner that is suitable in the era, place, the people, the circumstances and developments. (see footnote c) Also preaching should be carried out with fine admonition and this admonition is an explanation and clarification of what is beneficial and what is harmful, with a mention of the benefits of the beneficial outcomes in this life and the next. Allaah described this preaching as a good admonition because it is good in itself and also its paths that are followed with gentleness, leniency, forbearance, patience etc.

Also if an argument is needed to convince the one who is being preached to, then this should be presented in the best way. The arguer should call to the truth, show the beauty of the truth and the harm that accompanies its opposite, and he should respond to the doubts which the opponent presents. All of this should be done with kind speech and good etiquettes – not with force, harshness, callousness or verbal abuse, because the harm of that is great indeed.

Allaah said:

[فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم – And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] (see footnote d)

We’ll end this discourse with (the above) paradigm because its fulfils the goal. And may peace and blessings of Allaah be upon Muhammad. (1)

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Footnote a: Siyaasah Shar’iyyah: Allaah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Verses 58-59]

Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] said, “The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. And the second verse was revealed regarding those under the ruler’s authority, the armies and other than them- that it is obligated on them to obey the rulers who establish justice in their distributions, rulings, military expeditions and other affairs, except when they command one to commit an act of disobedience to Allaah, because there cannot be obedience to the creation in disobedience to Allaah. And if they differ in any matter, they should return to the book of Allaah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allaah and His Messenger, their rights are fulfilled just as Allaah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah 16-18. Slightly paraphrased]

Siyaasah is to look after the affairs of the citizens. It includes Islamic jurisprudence by way of which the rulers are facilitated with knowledge and understanding of the rulings related to looking after the affairs of the state and its set-ups. [At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5 by Imaam Muhammad Ibn Saaleh al-Uthaymeen]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Sharee’ah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Sharee’ah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islaam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allaah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [ https://binothaimeen.net/content/7366. Paraphrased]

How to Deal With Rulers

Umm Salamah [may Allaah be pleased with her] said that Allaah’s Messenger [peace and blessings be upon him] said, “There will be rulers from whom you will see both good and corruption. One who recognizes their evil and hates it will maintain his innocence, but one who is pleased with it and follows them will be sinful”. It was said, “Shall we not fight them?” He said, “No, as long as they pray”. [Saheeh Muslim 1854]. Read: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Iyaadh Ibn Ghanam [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him], said, “Whoever wants to advise the one in authority, then he should not do so openly; rather he should take him by the hand and advise him in private. If he accepts the advice, then that is good. If he does not accept it, then he has fulfilled his obligation”. [Musnad Aḥmad 14909]

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked about the one who refrains from supplicating for the ruler, so he replied: “This is from the ignorance and lack of foresight of this person, because indeed supplicating for the ruler is one of the greatest acts of worship and righteous deeds. It is one of the acts of sincerity to the Allaah and sincerely wanting good for Allaah’s servants. When Tufayl Ibn Amr Ad-Dawsi [may Allaah be pleased with him] came to the Prophet [peace and blessings of Allah be upon him] and said to him, ”Daws (a well-known tribe of disbelievers) are doomed, they have disobeyed and been stubborn. Pray to Allah against them”. He said, ”O Allaah! Guide Daws and bring them here”. [Bukhaari and Muslim] So, Allaah guided Daws and they became Muslims. Therefore, a believer supplicates for the people to be blessed with good and the ruler is more entitled to it, because his rectification is a means of rectification for the Muslim nation. Supplicating for him is one of the most important supplications – one of the most important acts of sincerity to Allaah and sincerely wanting good for the Muslims, so one supplicates for him to be guided to the truth and helped upon that path, that Allaah grants him righteous companions, keeps him away from the evils of his soul and the evils of the people he sits with. Therefore, supplicating for him to be guided, blessed with the ability to do good, blessed with a righteous heart, blessed with good deeds and righteous companions, is one of the most important things to ask for and one of the most virtuous acts of worship. It has been reported from Imaam Ahmad [may Allaah have mercy upon him] that he said, ‘If I knew that I have one supplication that would be accepted, I would make it for the ruler’, and he reported this from Al-Fudayl Ibn Iyaadh [may Allaah have mercy upon him]”. [Majmoo Fataawaa 8/209]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “If you see something from the ruler that is in opposition to (the Qur’an and Sunnah), then supplicate to Allaah for him because their rectification is a means of rectification for the Muslim nation; but when we say, ‘O Allaah! Rectify the rulers and guide them’, we hear some of the foolish people saying, ‘O Allaah! Do not rectify them’. Glorified be Allaah, The Most Great! If Allaah does not rectify them, then that would be more evil for you, so supplicate for them to be guided and become righteous, and Allaah is able to do everything’”. [At-Ta’leeq Alaa As-Siyaasah Ash-Shar’iyyah page 452]

Imaam Al-Bayhaqqi [may Allaah have mercy upon him] said that Abu Uthmaan [may Allaah have mercy upon him] said, “Advise the ruler and supplicate for him a lot to be upright, guided in speech and action, and in his judgments, because indeed if they are righteous, the people will be righteous due to their righteousness. And beware of supplicating against them to be cursed and they increase in evil, so calamity increases on the Muslims; rather supplicate for them to be granted the ability to repent so that they abandon evil and calamity is removed from the believers”. [Shu’ab Al-Eemaan 6/26]

Imaam Ibn Salaah [may Allaah have mercy upon him] said, “The leaders of the Muslims deserve to be advised, aided upon truth and obeyed in that. They should be notified and reminded with gentle and kind speech, avoid rebelling against them and supplicate for them to be blessed with guidance and good deeds”. [Siyaanatu Saheeh Muslim 244]

Imaam An-Nawawi [may Allaah have mercy upon him] said, “The scholars hold a consensus that it is recommended to supplicate for the rulers and leaders of the Muslims during the Jumu’ah khutbah, that Allaah rectifies them, helps them to establish truth and justice, and what is similar to it, as well as supplicate for Muslim armies”. [Al-Majmoo 4/391]

Shaikh Abdullaah Abaa Batayn [may Allaah have mercy upon him] said, “The good supplication for the ruler during the khutbah is that one supplicates that Allaah rectifies and guides him, rectifies the affairs through him, aid him against the kuffaar and the corrupt people, as opposed to what is found in some of the khutbahs of praise and lies; rather the ruler is to supplicated for and not praised, especially when praised with something he does not possess”. [Durar As-Saniyyah 5/41]

Footnote b: Read article by Shaikh Abu Khadeejah [may Allaah protect him] titled: There is no compulsion in Religion, guidance is distinct from falsehood”: Islamic view on forced conversions: Ibn Kathīr, At-Tabarī and others: https://abukhadeejah.com/there-is-no-compulsion-in-religion-guidance-is-distinct-from-falsehood-islamic-view-on-forced-conversions-ibn-kathir-at-tabari-and-others/

Footnote c: https://salaficentre.com/2021/01/10/rectification-of-modern-societies-by-imaam-abdul-azeez-bin-baaz-rahimahullaah/

Footnote d: Imaam Muhammad Ibn Abdul Wahhaab [may Allaah have mercy upon him] stated in Al-Usool Ath-Thalaatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”. Al-Allaamah Saaleh al Fawzaan [may Allaah protect him] commented on the above statement, saying, “Rahimakallaah” – this is a supplication made for the student of knowledge. The Shaikh [Imam Muhammad ibn Abdul Wahhaab] supplicates for the Mercy of Allaah upon the students of knowledge, that Allaah has mercy upon them. So in this there is gentleness from the teacher towards the student. Indeed he [the teacher] begins with a good word and a righteous supplication [for the student] so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he began with a harsh statement or a statement not deemed proper, this would make him [i.e. the student] flee.

Therefore, it is obligated on the teacher and the one who calls to Allaah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – by way of supplication for him, commendation and soft speech. For indeed, this calls for acceptance [i.e. one’s call to the truth to be accepted by the ones he is calling]. However, as for the Mu’aanid, [the stubborn wilful opposer], indeed this one is to be addressed differently. Allaah [Glorified be He] said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- these ones are not addressed with that which is better; rather they are addressed with that which will prevent from their [harm and misguidance]. Allaah said: [يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ – O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent [them from propagating their misguidance and harm] and to keep the people away from them. Allah said about them [i.e. the hypocrites]: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are willful opponents and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. That is because he wants the truth, knowledge and Faa’idah [i.e. that which will benefit him]. [An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15. Slightly paraphrased]


Ref 1:

The Religion of Islam is a Perfect Solution for all Problems (Part 27B): [Code of Conduct Muslims Are Commanded, Especially When Meeting Enemies in The Battlefield]

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

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

One of the greatest Islamic principles is that Muslims are urged to adhere to their religion, fulfil servitude to Allaah and the rights of Allaah, fulfill the rights of people, to be upon agreement and unity, strive to adhere to what will bring about harmony and love, and remove hatred and grudges. Allaah [The Exalted] said: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

Allaah said: [واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمته إخوانا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, 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)]. [Surah Aal Imran. Aayah 103]

Allaah said: [فاتقوا الله وأصلحوا ذات بينكم وأطيعوا الله ورسوله إن كنتم مؤمنين – So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad ), if you are believers]. [Surah Al-Anfaal. Aayah 1]

Allaah said: [ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات – And be not as those who divided and differed among themselves after the clear proofs had come to them]. [Surah Aal Imran. Aayah 105]

Allaah said: [واعتصموا بحبل الله جميعا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an and the Sunnah)]. [Surah Aal Imran. Aayah 103]

And there are other texts that establish this great principle by way of which the affairs of the Muslims are established upon uprightness and raise them to the highest station of human perfection.

Allaah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ
وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ ۖ وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِن دِيَارِهِم بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۚ وَاللَّهُ بِمَا يَعْمَلُونَ

O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allah much (both with tongue and mind), so that you may be successful. And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones, etc.). And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the Path of Allah. and Allah is Muhitun (encircling and thoroughly comprehending) all that they do. [Surah Al-Anfaal. Aayaat 45-47]

So, Allaah commanded them to obey Him and His Messenger, and this includes the entire religion; forbade them from the differing that would necessitate disharmony and enmities that will weaken faith; commanded them to remember Him a lot in every affair and that they exercise patience on which every matter depends; commanded them to be sincere and truthful, and forbade what is in opposition to it, such as Riyaa (see footnote a), boasting, pride, bad intentions and the desire to mislead people.

Commentary: This is also guidance which the Islamic Sharee’ah brought for the Islamic Ummah- that they establish brotherhood upon true Islamic faith, hearts united and having love for one another. Allaah said: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

The Prophet [peace and blessings of Allaah be upon him] said, “Be servants of Allah as brothers”. [Saheeh Muslim. Hadeeth Number 2564] (see footnote b)

The Muslims are commanded to eagerly seek to put a stop to enmity and grudges, put a stop to the causes of splitting, blameworthy differing and argumentation, so that their hearts become one (in harmony) and united. The Prophet [peace and blessings of Allaah be upon him] said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever”. [Saheeh Muslim. Hadeeth Number 6011]

Then the author cited a number of proofs regarding this affair, such as the statement of Allaah: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

And the statement of Allaah: [واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمته إخوانا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, 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)]. [Surah Aal Imran. Aayah 103]

And the statement of Allaah: [فاتقوا الله وأصلحوا ذات بينكم وأطيعوا الله ورسوله إن كنتم مؤمنين – So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad ), if you are believers].

And the statement of Allaah: [ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات – And be not as those who divided and differed among themselves after the clear proofs had come to them]. [Surah Aal Imran. Aayah 105]

And the statement of Allaah: [واعتصموا بحبل الله جميعا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an and the Sunnah)].

These verses of Qur’aan establish a general foundation which the people of true Islamic faith must adhere to and that is to establish true brotherhood in faith, love for the sake of Allaah, prevent the causes of splitting, discord and blameworthy differing, and that they all hold onto the rope of Allaah (the Qur’aan and Sunnah) and not be divided. So, if they are like this, they will become strong, blessed with mighty honour and safety from defeat. Allaah said: [ وَلَا تَنَـٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ‌ۖ -And do not dispute (with one another) lest you lose courage and your strength depart]. [Surah Al-Anfaal. Aayah 46] (see footnote c)

This is a principle that will lead them to every honour and virtue.

The author cited these two Aayaat – (i.e. Aayaat numbers 45-47 Surah Al-Anfaal) – that gathers a number of affairs regarding how a person should conduct himself when dealing with his affairs and with others, which the people of Islam must adhere to, especially when meeting the enemy in battle. (see footnote d) The first affair is that they obey Allaah and Allaah’s Messenger. The entire religion enters into this first affair and it is the foundation upon which the true believer adheres to in his dealings at home and abroad. Then Allaah forbade them from disputing that would necessitate disharmony, the enmity that would weaken faith and lead to defeat. Then Allaah commanded them to remember Him a lot – which is an aid in every affair that is pursued, and commanded them to have patience. He commanded them to be sincere and truthful, and forbade them from what is in opposition to this, such as Riyaa, boasting, pride, bad intentions and a desire to misguide the people. (1)

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Footnote a: Riyaa: Footnote a: Allaah’s Messenger (salallaahu ‘alaihi wassallam) said: “That which I fear for you the most is the Minor Shirk.” They asked: “O Allaah’s Messenger! What is Minor Shirk?” He replied: “It is ar-Riyaa’. Allaah will say on the Day when He will recompense the servants in accordance to their deeds: Go to the ones for who whom you showed-off these deeds, desiring to be seen by them in the world. Look and see, do you find with them a reward?” Read more on this link: https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-3-fear-of-falling-into-shirk/

Footnote b: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Do not envy each other, do not outbid each other, do not hate each other, do not turn away from each other, and do not outsell each other. Rather, be servants of Allah as brothers. The Muslim is the brother of another Muslim. He does not wrong him, nor humiliate him, nor look down upon him. Righteousness is here,” and he pointed to his chest three times. The Prophet said, “It is enough evil for person to look down upon his Muslim brother. The entirety of the Muslim is sacred to another Muslim: his life, his wealth, and his honour”. [Saheeh Muslim. Hadeeth Number 2564]

Footnote c: Sound Unity: 

Admonition Regarding Sound Unity – By Shaikh Rabee and Shaikh Saaleh Al-Fawzaan

Obedience to The Messenger Leads to Unity And Bidah Is The Cause of Splitting And Blameworthy Differing

Footnote d: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/


[Ref 1: An Excerpt from 45mins 26secs to 52mins 13secs. https://www.al-badr.net/detail/hKHE35qsTg paraphrased]

The Religion of Islam is a Perfect Solution for all Problems (Part 27A): [The Basis of Domestic and Foreign Siyaasah (Sound Politics and Policy In Islam)]

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

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

Indeed, the Islamic Sharee’ah has decided the issues of Siyaasah in the most complete manner (see footnote a), and it has guided to all that should be done when dealing with Muslims and others based on the best and most just system, and it has combined mercy and strength in the affair, between leniency and compassion, and mercy for the people whatever the circumstances may be. When that is not possible, then force is used wisely and justly, not with injustice and violence. Allaah [The Exalted] said:

إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون وأوفوا بعهد الله إذا عاهدتم ولا تنقضوا الأيمان بعد توكيدها وقد جعلتم الله عليكم كفيلا

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. And fulfill the Covenant of Allah (Bai’a: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety]. [Surah An-Nahl. Aayaat 90-91]

So, Allaah commanded that justice is established with everyone, kind treatment and mercy for everyone, especially when dealing with relatives and those who have rights to be fulfilled. He forbade indecency and oppression in order to sanctify life, (and physical wellbeing), wealth, honor and rights, and He commanded the fulfillment and preservation of covenants, and warned against violating them. These affairs that are commanded and forbidden, some of them are clear and obvious, and every Muslim is commanded to adhere to them – neither given a choice in the matter nor any opposition allowed. Allaah [The Exalted] said:

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Surah Al-Ahzaab. Aayah 36]

Allaah said: [فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما – But no, by your Lord, they can have no Faith, until they make you (O Muhammad ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission]. [Surah An-Nisaa. Aayah 65]

Allaah said: [فإن تنازعتم في شيء فردوه إلى الله والرسول – (And) if you differ in anything amongst yourselves, refer it to Allah (i.e. the Book of Allaah) and His Messenger (i.e. go to the Messenger whilst he was alive and refer to his Sunnah after he has passed away]. [Surah An-Nisaa. Aayah 59]

Allaah said: [وما اختلفتم فيه من شيء فحكمه إلى الله – And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge)]. [Surah Ash-Shooraa. Aayah 10]

All praise is due to Allaah, when this first affair is examined, you’ll find it to be in conformity with justice and wisdom, in agreement with the welfare of the people and repels corruption.

The second category are those matters that are ambiguous in their origin or in their application to reality, and the inclusion of matters in them has aspects about which it is unknown whether they are negated or affirmed in the Sharee’ah, to be sought after or shunned. So, with regards to these affairs, they (i.e. the rulers and scholars) have been commanded to establish consultation, look into them from all its aspects, contemplate the conditions and rules that depend on them, the goals and objectives that result from them, compare the welfare and disadvantages, and to give preference to the most upright among them. Allaah [The Exalted] said: [وشاورهم في الأمر – and consult them in the affairs]. [Surah Aal Imran. Aayah 159]

And Allaah stated about all the believers: [وأمرهم شورى بينهم – And they (conduct) their affairs by mutual consultation]. [Surah Ash-Shooraa. Aayah 38]

With regards to this matter, the Legislator has given more room in it after establishing the rules and foundations that are compatible with every time and place, no matter how circumstances change and advance. When the fundamental principles of the Sharee’ah are used when passing judgment on those those affairs that are of a general nature and the side issues linked to them, the affairs will become upright, the worldly and religious affairs are set right, the affairs of people are rectified, and evils and harms are repelled from them. However, this requires councils that bring together those sensible people who give sincere advice – the possessors of sober minds, broad intelligence, sound opinion and broad insight (that agrees with the Qur’aan and Sunnah), so that internal issues are examined one by one, a research that includes the aspects of the issue is carried out, the affairs perceive as they should be, a clear understanding of what they depends on, the means to attaining them if the intent is that they are to be pursued, a clear perception of the overall and partial benefits and welfare that will result from them, a study of the best and easiest way to obtain them, a study of the harmful issues that are to be repelled and tracing their causes and sources from which they emerge, resolving them as much as possible and then striving to eliminate them completely if possible; but if not possible, then at least reducing and lessening their evil outcomes. Allaah [The Exalted] said: [فاتقوا الله ما استطعتم – Fear Allaah as much as you can]. [Surah At-Taghaabun. Aayah 16]

Commentary: In this section, the author speaks about domestic and foreign politics – the relationship between the people of a nation and their dealings with other nations. He first mentioned the general rules and fundamental principles which the people of the Islamic faith must adhere to. Allaah said:

إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون وأوفوا بعهد الله إذا عاهدتم ولا تنقضوا الأيمان بعد توكيدها وقد جعلتم الله عليكم كفيلا

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. And fulfill the Covenant of Allah (Bai’a: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety]. [Surah An-Nahl. Aayaat 90-91]

These two above verses contain the approach which a Muslim must apply in his (or her) dealings. And with regards these verses that contain commands and prohibitions, some of them are clear and obvious – issues that are clearly stipulated by way of text and there is no room for Ijtihaad in regarding them.

As for the other type regarding which there is no specific text, then room is given for ijtihaad. (see footnote b) So, one must return to the senior scholars and those scholars who are firmly grounded in knowledge in order that they derive the sound understanding regarding them. Allaah [The Exalted] said:

وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦ‌ۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡ‌ۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬

When there comes to them some matter regarding (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Surah An-Nisaa. Aayah 83]

This shows that matters regarding public safety whose rulings are not clear, a scholar does not look at them on his own; rather he sits with other scholars for consultation, study the affair, examine the affair with insight and weigh up the affair based on the principles stated by the author. As for if the common people and the beginner students of knowledge enter into these matters of public safety and everyone gives a verdict, then chaos will ensue and the affairs of the people will end up in a state of confusion (right and wrong not distinguished). (1)

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Footnote a: Siyaasah

Allaah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Verses 58-59]

Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] said, “The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. And the second verse was revealed regarding those under the ruler’s authority, the armies and other than them- that it is obligated on them to obey the rulers who establish justice in their distributions, rulings, military expeditions and other affairs, except when they command one to commit an act of disobedience to Allaah, because there cannot be obedience to the creation in disobedience to Allaah. And if they differ in any matter, they should return to the book of Allaah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allaah and His Messenger, their rights are fulfilled just as Allaah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah 16-18. Slightly paraphrased]

Siyaasah is to look after the affairs of the citizens. It includes Islamic jurisprudence by way of which the rulers are facilitated with knowledge and understanding of the rulings related to looking after the affairs of the state and its set-ups. [At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5 by Imaam Muhammad Ibn Saaleh al-Uthaymeen]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Sharee’ah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Sharee’ah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islaam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allaah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [ https://binothaimeen.net/content/7366. Paraphrased]

How to Deal With Rulers

Umm Salamah [may Allaah be pleased with her] said that Allaah’s Messenger [peace and blessings be upon him] said, “There will be rulers from whom you will see both good and corruption. One who recognizes their evil and hates it will maintain his innocence, but one who is pleased with it and follows them will be sinful”. It was said, “Shall we not fight them?” He said, “No, as long as they pray”. [Saheeh Muslim 1854]. Read: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Iyaadh Ibn Ghanam [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him], said, “Whoever wants to advise the one in authority, then he should not do so openly; rather he should take him by the hand and advise him in private. If he accepts the advice, then that is good. If he does not accept it, then he has fulfilled his obligation”. [Musnad Aḥmad 14909]

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked about the one who refrains from supplicating for the ruler, so he replied: “This is from the ignorance and lack of foresight of this person, because indeed supplicating for the ruler is one of the greatest acts of worship and righteous deeds. It is one of the acts of sincerity to the Allaah and sincerely wanting good for Allaah’s servants. When Tufayl Ibn Amr Ad-Dawsi [may Allaah be pleased with him] came to the Prophet [peace and blessings of Allah be upon him] and said to him, ”Daws (a well-known tribe of disbelievers) are doomed, they have disobeyed and been stubborn. Pray to Allah against them”. He said, ”O Allaah! Guide Daws and bring them here”. [Bukhaari and Muslim] So, Allaah guided Daws and they became Muslims. Therefore, a believer supplicates for the people to be blessed with good and the ruler is more entitled to it, because his rectification is a means of rectification for the Muslim nation. Supplicating for him is one of the most important supplications – one of the most important acts of sincerity to Allaah and sincerely wanting good for the Muslims, so one supplicates for him to be guided to the truth and helped upon that path, that Allaah grants him righteous companions, keeps him away from the evils of his soul and the evils of the people he sits with. Therefore, supplicating for him to be guided, blessed with the ability to do good, blessed with a righteous heart, blessed with good deeds and righteous companions, is one of the most important things to ask for and one of the most virtuous acts of worship. It has been reported from Imaam Ahmad [may Allaah have mercy upon him] that he said, ‘If I knew that I have one supplication that would be accepted, I would make it for the ruler’, and he reported this from Al-Fudayl Ibn Iyaadh [may Allaah have mercy upon him]”. [Majmoo Fataawaa 8/209]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “If you see something from the ruler that is in opposition to (the Qur’an and Sunnah), then supplicate to Allaah for him because their rectification is a means of rectification for the Muslim nation; but when we say, ‘O Allaah! Rectify the rulers and guide them’, we hear some of the foolish people saying, ‘O Allaah! Do not rectify them’. Glorified be Allaah, The Most Great! If Allaah does not rectify them, then that would be more evil for you, so supplicate for them to be guided and become righteous, and Allaah is able to do everything’”. [At-Ta’leeq Alaa As-Siyaasah Ash-Shar’iyyah page 452]

Imaam Al-Bayhaqqi [may Allaah have mercy upon him] said that Abu Uthmaan [may Allaah have mercy upon him] said, “Advise the ruler and supplicate for him a lot to be upright, guided in speech and action, and in his judgments, because indeed if they are righteous, the people will be righteous due to their righteousness. And beware of supplicating against them to be cursed and they increase in evil, so calamity increases on the Muslims; rather supplicate for them to be granted the ability to repent so that they abandon evil and calamity is removed from the believers”. [Shu’ab Al-Eemaan 6/26]

Imaam Ibn Salaah [may Allaah have mercy upon him] said, “The leaders of the Muslims deserve to be advised, aided upon truth and obeyed in that. They should be notified and reminded with gentle and kind speech, avoid rebelling against them and supplicate for them to be blessed with guidance and good deeds”. [Siyaanatu Saheeh Muslim 244]

Imaam An-Nawawi [may Allaah have mercy upon him] said, “The scholars hold a consensus that it is recommended to supplicate for the rulers and leaders of the Muslims during the Jumu’ah khutbah, that Allaah rectifies them, helps them to establish truth and justice, and what is similar to it, as well as supplicate for Muslim armies”. [Al-Majmoo 4/391]

Shaikh Abdullaah Abaa Batayn [may Allaah have mercy upon him] said, “The good supplication for the ruler during the khutbah is that one supplicates that Allaah rectifies and guides him, rectifies the affairs through him, aid him against the kuffaar and the corrupt people, as opposed to what is found in some of the khutbahs of praise and lies; rather the ruler is to supplicated for and not praised, especially when praised with something he does not possess”. [Durar As-Saniyyah 5/41]

Footnote b: Differing in Matters Where there is Room for Ijtihād Should not be Allowed to Damage our Unity―Ibn Taymiyyah and Al-Fawzān: https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/


[Ref 1: An Excerpt from 27mins 02secs to 45mins 26secs. https://www.al-badr.net/detail/hKHE35qsTg paraphrased]

Great Concern For Our Health Without Bigotry of That Individual Who Present Loaded Questions In The East to Bully Us In The West!

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

Shaikh Abu Khadeejah [may Allaah protect him] stated, “Imaam Adh-Dhahabee (died 748 AH rahimahullaah) stated, ‘It is compulsory upon every Muslim to seek nearness to Allaah, the Most High, by way of every means he is able to muster. He must exert himself in fulfilling the commands and the acts of obedience to Allaah. And after the affair of fulfilling the commands and keeping away from the forbidden matters, the most beneficial means and most successful path of nearness to Allaah for a person is to maintain good health and treat his illnesses. That is because good health is something that one seeks in the legislated supplications and acts of worship'” [At-Tibb an-Nabawiyy.p.18]:https://abukhadeejah.com/why-i-post-health-articles-on-my-site-and-top-12-tips-for-cancer-prevention/

Quote: “And after the affair of fulfilling the commands and keeping away from the forbidden matters, the most beneficial means and most successful path of nearness to Allaah for a person is to maintain good health and treat his illnesses”.

This is the first affair we remind the opinionated individual- the one who shamelessly presents loaded questions in the East to bully us in the West – that we have great concern for our health, therefore, his fearmongering and misrepresentations will not bear any fruit. What we are simply stating is that do not force your views on us because neither do we oppose the rulers in the Muslim lands nor do we encourage the citizens to disobey them, rather we are simply exercising our right in the West to accept or reject a specific medication based on the views and researches of bona fide experts, as well as data available on adverse reactions related to the vaccine in the West.  

Secondly, let us give this opinionated individual a simple example that can be understood by every fair-minded person. My doctor said to me in 2014 after a blood test, “You have both diabetes and hyperthyroidism, but I don’t want to put you on diabetic medication straight away, rather we’ll try a specific diet first and there’ll be no need for medication if the diet works. As for your hyperthyroidism, we have to use some medication”. Indeed, I trusted and accepted this doctor’s advice, but does this necessitate that I should become antagonistic towards other people who choose alternative means of treating these same ailments after consulting another doctor of their choice – whether one dealing with traditional or conventional medicine?! What we are simply stating is that do not force your views on us because neither do we oppose the rulers in the Muslim lands nor do we encourage the citizens to disobey them, rather we are simply exercising our right in the West to accept or reject a specific medication based on the views and researches of bona fide experts, as well as data available on adverse reactions related to the vaccine in the West.  

Thirdly, with regards to the Covid19 Vaccines, then indeed it is even more important that this opinionated individual refrains from his disgraceful exaggeration and bigotry. Allaah said:

وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

“Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure; and when they have to give by measure or weight to men, give less than due”. [Surah Al-Mutaffifeen. Aayah 1-3]

Imaam As-Sadi [may Allaah have mercy upon him] said: This noble Aayah shows that just as a person takes from the people what he is entitled to, it is also obligated on him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this Aayah are proofs and statements, because indeed what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, therefore, it is obligated on a person also to make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah to bestow every good upon us. [An Excerpt from Tafseer As-Sadi]

Therefore, this opinionated individual – the one who shamelessly present loaded questions in the East and then attempt to bully us in the West – is reminded to strive and embrace the excellent traits mentioned in the above statement of Imaam As-Sadi and distance himself from what is contrary to it. And indeed, Shaikh Abu Khadeejah [may Allaah protect him] dealt with this affair in a beautiful and precise manner. Read here: https://abukhadeejah.com/advice-regarding-differing-over-covid-19/

 

Finally, if the opinionated individual – the one who shamelessly present loaded questions in the East and seeks to bully us in the West – says, “The Vaccine is safe”, we say to him, “Are you saying that the vaccine is safe for everyone and there has been no adverse effects on anyone in the West and the East?” If he says, “It is safe in the East”, we say to him, “We live in the West and here are some of the statistics... Health & Immunity in Light of Covid 19 (Telegram): Deaths of Children (5 months to 17 years) (Source

The following are entries into the VAERS system (US) of deaths and injuries. These reports are submitted overwhelmingly by doctors, nurses, medical staff. They are *required by law* and must be accurate. Incorrect information is punishable by *fine and imprisonment*, being a violation of Federal law (18 U.S. Code § 1001). The risk of severe illness and death for this age group is literally zero, which means these are needless deaths.

Browse reports

https://openvaers.com/covid-data/covid-reports

Individual sample reports

1. 5 months old boy, 1 day after Pfizer, exposure via breast milk:
https://openvaers.com/covid-data/covid-reports/1166062
2. 17 year old girl, 8 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1199455
3. 16 year old girl, 9 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1225942
4. 15 year old boy, 1 day after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1242573
5. 17 year old boy, 8 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1243487
6. 17 year old boy, 4 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1307657
7. 15 year old boy, 23 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1382906
8. 16 year old boy, 4 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1386841
9. 17 year old girl, 15 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1388042
10. 13 year old boy, 1 day after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1406840
11. 16 year old girl, 21 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1420630
12. 17 year old girl, 6 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1420762
13. 13 year old boy, 17 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1431289
14. 16 year old boy, 27 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1466009
15. 16 year old boy, 6 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1475434
16. 16 year old boy, 4 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1498080
17. 13 year old girl, 26 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1505250
18. 13 year old girl, days until death after Pfizer injection not noted https://openvaers.com/covid-data/covid-reports/1655100
19. 17 year old boy, 94 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1689212
20. 16 year old girl, 9 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1694568
21. 11 year old girl, days until death after Pfizer injection not noted https://openvaers.com/covid-data/covid-reports/1696757
22. 16 year old boy, 23 days after Pfizer injection
https://openvaers.com/covid-data/covid-reports/1734141
23. 16 year old girl, 1 day after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1757635
24. 15 year old boy, 6 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1764974
25. 12 year old girl, 22 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1784945

Browse reports

https://openvaers.com/covid-data/covid-reports

Individual sample reports (continued)…

26. 13 year old female, 15 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1815096
27. 17 year old girl, 33 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1815295
28. 16 year old girl, days until death after Pfizer injection not noted https://openvaers.com/covid-data/covid-reports/1823671
29. 17 year old girl, 36 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1828901
30. 16 year old girl, 9 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1854668
31. 16 year old girl, 2 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1865389
32. 5 year old girl, 4 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1890705
33. 16 year old boy, 8 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1576798
34. 15 year old girl, onset on day of Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1592684
35. 13 year old boy, 2 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1633205
36. 15 year old boy, 4 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1668800
37. 17 year old girl, days until death after Pfizer injection not noted https://openvaers.com/covid-data/covid-reports/1688720
38. 14 year old boy, 38 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1690103
39. 16 year old boy, 6 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1702154
40. Foetal death, 7 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1720648
41. 16 year old girl, days until death not noted:
https://openvaers.com/covid-data/covid-reports/1732657
42. 17 year old boy, 9 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1737907
43. 15 year old boy, on day of Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1845034
44. 13 year old boy, on day of Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1862946
45. 12 year old boy, on day of Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1865979
46. 17 year old girl, on day of Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1912785
47. 13 year old girl, 31 days after Pfizer injection:
https://openvaers.com/covid-data/covid-reports/1913198
48. 14 year old girl, on day of Pfizer injection
https://openvaers.com/covid-data/covid-reports/1953855
49. 17 year old boy, 3 days after Pfizer injection
https://openvaers.com/covid-data/covid-reports/1953856
50. 17 year old boy, 7 days after Pfizer injection
https://openvaers.com/covid-data/covid-reports/1953860

Injuries, Disorders and Illnesses from “Covid-19”
Injections – 1 Year of Data for Astrazeneca from
MHRA (UK)
Blood disorders Muscle and Tissue Disorders
Cardiac Disorders Nervous System Disorders
Gastrointestinal Issues Reproductive and Breast Disorders
General Disorders Respiratory Disorders
Immune Disorders Vascular Disorders
Infections (1)

Download Pdf below:

vaccines_Health

The opinionated individual – the one who shamelessly presents loaded questions in the East and seeks to bully us in the West – is free to deal with his health in a manner that he sees fit, but there’s no need for the disgraceful bigotry that has manifested from him. May Allaah protect us from arrogance, bigotry and short-sightedness Aameen. Finally, we repeat again: What we are simply stating is that do not force your views on us because neither do we oppose the rulers in the Muslim lands nor do we encourage the citizens to disobey them, rather we are simply exercising our right in the West to accept or reject a specific medication based on the views and researches of bona fide experts, as well as data available on adverse reactions related to the vaccine in the West.  


[Ref: Telegram Channel: Health and Immunity In The Light of Covid19]

The Religion of Islam is a Perfect Solution for all Problems (Part 22d): [15 Ways of Removing Poverty- (Specific Guidance For The Poor)]

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

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

As for how the Islamic religion deals with the poor, it commanded them – as well as everyone else who fails to accomplished his personal wish- to be patient, accept Allaah’s decree, acknowledge that Allaah is All-Wise, possesses perfect judgment and (All-Wise in) in His disposal of all affairs, and that there are various benefits in this (for a person).

Allaah said: [وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون – And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know]. [Surah Al-Baqarah. Aayah 216] (see footnote a)

This belief of theirs removes the sadness that enters the hearts and thus leads to helplessness and laziness. Then Allaah commanded them that neither should they seek to remove their poverty and seeking after their needs by depending on the people nor asking them except where it is unavoidable and when it is necessary to do so; and that they seek to remove their poverty through Allaah alone – by way of various activities and means, which Allaah has made a means to removing poverty, and every person preoccupies with the means that suits him and his situation; so, this benefits a person by freeing him from abject dependence, trains him to be strong and active, and fights against laziness and apathy, but also not envying the wealthy due to what Allaah has bestowed on them. (see footnote b) Allaah said:

ولا تتمنوا ما فضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله إن الله كان بكل شيء عليما

And covet not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything. [Surah An-Nisaa. Aayah 32]

Allaah commanded them to be sincere in their work, dealings and crafts, and not to hasten in seeking their livelihood by indulging in vile gains that deprives a person of an upright adherence to the religion and corrupts the worldly affairs. And Allaah commanded them to do two things that would help them whilst facing the hardship of poverty: economize and to be contented with what Allaah has bestowed on them, (because) little sustenance alongside wise economization becomes a lot. Contentment is an inexhaustible treasure and richness without wealth. (see footnote c) There are many poor people who are blessed with contentment and the ability to economize- neither wishing for what the luxurious people possess nor feeling bitter about their meager sustenance. When the poor people are guided by the guidance of the religion to exercise patience and attach themselves to Allaah, freed from abject dependence, working hard and striving in honorable and beneficial deeds and satisfied with Allaah’s grace, the burden and difficulty of poverty will be eased for them. In addition to this, they do not cease striving for self-sufficiency (and to obtain more provision), whilst hoping for the bounty of their Lord, awaiting His promise and fearing Him. Allaah said: [ ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب – And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). Allaah said: [ ومن يتوكل على الله فهو حسبه –  And whosoever puts his trust in Allah, then He will suffice him]. [Surah At-Talaaq. Aayaat 2-3]

Commentary:

[1] The first affair is that the poor have been commanded – as well as everyone who fails to accomplished his personal wish- to be patient and accept Allaah’s decree. Allaah said:

[ وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِ‌ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ – And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).] [Surah Al-Baqarah. Aayah 155]

If the poor person exercise patience, he receives the reward of those who are patience and he is similar to the grateful wealthy person, because if the patient poor person and the grateful wealthy person are equal in their fear of Allaah, they are equal in status as has preceded from a statement of Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him]. (see Footnote d)

[2] Acknowledge that Allaah is All-Wise, possesses perfect judgment and (All-Wise) in His disposal of all affairs, and that there are various benefits in this affair (for a person). It may be that the poor person hates his state of poverty, but it is better for him and more beneficial for him when he meets his Lord. It may be that wealth would have come to him and thus he is put to trial and turned away from the purpose of life (i.e. to worship Allaah alone and obey Him), so his poverty maybe better than if he was to be wealthy. And this why the author transmitted the Aayah:

[وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون – and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know]. [Surah Al-Baqarah. Aayah 216]

This why a person should believe (with certainty) that Allaah is All-Wise in His disposal of all affairs and He knows everything about His servants. If a person has this belief, all the sadness in his heart will be removed, becomes active and embark upon seeking a livelihood.

[3] Neither should they seek to remove their poverty and seeking after their needs by depending on the people nor asking them except where it is unavoidable and when it is necessary to do so.

[4] They should seek to remove their poverty through Allaah alone- by way of what Allaah has made a means to removing poverty, and they are various activities and means, and every person preoccupies with the means that suits him and his situation, so a person benefits through this by being freed from the abject dependence, trains him to be strong and active, and fighting against laziness and apathy. This comprises of two instructions:

(I) To seek Allaah’s Assistance, supplicating to Allaah, constantly supplicating to Allaah, seeking His protection against poverty and the trial of poverty, asking Allaah for bounty through His Names, such as Al-Wahhaab, Al-Muhsin, Al-Mannaan, Ar-Razzaaq etc. (see Footnote ‘e1’)

(II) Employs the means, as Allaah said: [هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ ذَلُولاً۬ فَٱمۡشُواْ فِى مَنَاكِبِہَا وَكُلُواْ مِن رِّزۡقِهِۦ‌ۖ وَإِلَيۡهِ ٱلنُّشُورُ -it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it, etc.), so walk in the path thereof and eat of His provision, and to Him will be the Resurrection]. [Surah Al-Mulk. Aayh 15]

So, a person strives in work and to earn a livelihood- through permissible means and those means legislated in the divine legislation, gradually improves in his work, even if it is the case that he is not satisfied with the work he is doing or that it is not a sufficient means of livelihood, but rather he works until he reaches another job that is more beneficial.

[5] Should not envy the wealthy people due to what Allaah has bestowed on them. The poor person should beware of envy, because the wealth in the possession of the wealthy is Allaah’s bounty and favour, therefore envying them for such wealth is tantamount to being an enemy of Allaah’s bounty. Yes, indeed if a person sees something in the possession of another person, he may wish that he has the same and this called Ghibtah (i.e. to wish for the thing, but not envying the person); but it is forbidden if one hates such blessing that is bestowed on another person, or wishes that such blessing should cease to exist or strives to stop it. Just one would not wish that he is envied, or that someone wishes that such blessing should cease or strives to stop it, then likewise he should not behave in such a manner towards others. (see footnote e2)

[6] They should be sincere in their work, dealings and crafts. So when they are bestowed with some work, they should be sincere, truthful and deal with others in a good manner, because these are some of the means to Barakah (i.e. to be blessed) in one’s livelihood as opposed to the affair of the one who deceives in his dealings, lies, behaves badly etc.

[7] Should not hasten in seeking livelihood by indulging in vile gains that deprives a person of an upright adherence to the religion and corrupts the worldly affairs. Some poor people want to remove the problem of poverty without caring how that is done, so he does not care about entering into usury, or whether he steals, transgresses, deceives and lies. The other affair one should beware of is not to go to the magicians, the soothsayers and sorcerers to obtain amulets from them, whilst thinking that this would end poverty. So, when one of them wants to enter into a business, he goes to a sorcerer for consultation regarding his business or his journey, or he goes to a magician…this is a destruction of one’s religion. Likewise, one should not attach himself to the dead inhabitants of the graves, such as what some of the ignorant people do when they seek to solve a problem by attaching themselves to the dead inhabitants of the graves, invoking them and vowing to them. This is tantamount to Shirk (polytheism). (see footnote f)

[8] Allaah commanded them to do two things that would help them whilst facing the hardship of poverty: to economize and be contented with what Allaah has bestowed on them, (because) little sustenance alongside wise economization becomes a lot. Contentment is an inexhaustible treasure and richness without wealth.

[9] Economization: The person’s food, drink, dwelling place and means of transportation are all within what he can afford. This is very important because many people spend beyond their means until they owe debts which they cannot afford to repay, even though he would have been able to live based on what he can afford. So by way of economization, little wealth becomes plentiful and a person is blessed with the little he possesses, but if he is not satisfied with economization, then this would harm him.

[10] Contentment: To be satisfied with what one has. The Prophet [peace and blessings of Allaah be upon him] said, “Wealth is not in having many possessions; but rather true wealth is the richness of the soul”. [Hadeeth Number 6446] The Prophet [peace and blessings of Allaah be upon him] said, “‘’Whoever among you wakes up [in the morning] safe in his property, healthy in his body and has his daily nourishment, it is as if he has been granted the entire world”. [Sunan Ibn Maajah. Hadeeth 4141] (see Footnote g)

[11] There are many poor people who are blessed with contentment and the ability to economize- neither wishing for what the luxurious people possess nor feeling bitter about their meager sustenance.

[12] Not to look at those above you, rather look at those below lest you belittle the blessings of Allah that have been bestowed upon you. Do look at the one who has more wealth or trade than you, or the one with a better house, a better livelihood or means of transport, but rather look at the one who is below you. That is because when you look at the one who has less wealth, you’ll say “Alhamdulil laah”; but if you look at the one above, you’ll belittle the blessings you have and then say, “I don’t have anything”, and you forget the many other blessings, such as the blessing of Islam, the blessing of good health, the blessing of a dwelling place, the blessing of safety, the blessing of children etc. The Prophet [peace and blessings of Allaah be upon him] said: “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”. [Saheeh Muslim. Hadeeth Number 2963](see footnote h)

[13] When the poor people are guided by the guidance of the religion to exercise patience and attach themselves to Allaah, freed from abject dependence, working hard and striving in honorable and beneficial deeds and satisfied with Allaah’s grace, the burden and difficulty of poverty will be eased for them. In addition to this, they do not cease striving for self-sufficient (and to obtain more provision), hoping for the bounty of their Lord, awaiting His promise and fearing Him. Allaah said: [ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب – And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)]. [ ومن يتوكل على الله فهو حسبه – And whosoever puts his trust in Allah, then He will suffice him]. [Surah At-Talaaq. Aayaat 2-3]

Taqwah [Fear of Allaah] is to act in obedience to Allaah upon a light from Allaah [i.e. Eemaan, sincerity, guidance etc] and hoping for reward from Allah. And you abandon disobedience to Allaah upon a light from Allah and fearing the punishment of Allah.

[14] Increase in Istighfaar – seeking Allaah’s forgiveness. Allaah said [that Prophet Nooh (peace be upon him) said to his people]:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

I said (to them): “Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”. [Surah Nooh. Aayaat 10-12]

So, when a person has little, he should increase in Istighfaar. A man came to Imaam al-Hasan Al-Basri [may Allaah have mercy upon him] and complained about poverty, so he said to him, “Seek Allaah’s forgiveness”. A second man came to him and complained to him about not having children, he said to him, “Seek Allaah’s forgiveness”. Another one came to him and complain about his orchard that it is dry, he said to him, “Seek Allaah’s forgiveness”. So, a man who was present said to him, “Everyone who came to you was told to seek Allaah’s forgiveness!” He replied, “I did not say more than what is in the Qur’aan”, then he recited:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

I said (to them): “Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”. [Surah Nooh. Aayaat 10-12] In these Aayaat, Allaah mentioned Istighfaar and then mentioned its worldly fruitful outcomes. As for in the afterlife, the Prophet [peace and blessings of Allaah be upon him] said: “Glad tidings to those who find a lot of seeking forgiveness in the record of their deeds”. [Sunan Ibn Maajah. Hadeeth Number 3818]

[15] The person should not reply upon the means he employs to seek provision, rather he should rely and depend on Allaah alone. Allaah said: [ومن يتوكل على الله فهو حسبه – And whosoever puts his trust in Allah, then He will suffice him].

So, the person employs the means and is eager in seeking what benefits him, such as trade or some craftmanship, but he relies upon Allaah alone. The Prophet said that when one – whilst leaving his (or her) home – says:

[بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ – In the name of Allah, I trust in Allah for there is no movement or might but in Allah], it will be said to him that you have been sufficed and protected, and the devils will be far from him. [Saheeh Sunan Tirmidhee. Hadeeth Number 3426] (Ref 1)

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Footnote a:

It May Be That You Dislike a Thing Which is Good For You and Like a Thing Which is Bad For You- [Part 1]

It May Be That You Dislike a Thing Which is Good For You and Like a Thing Which is Bad For You- [Part 2]

Footnote b:

Good Remains As Long As We Refrain From Envying One Another- [Types of Envy And Ultimate Goal of An Envious Person]

Footnote c: The Messenger Used to Ask Allaah For These Four Things- [Guidance, Piety, Modesty and Self-sufficiency (or Contentment)]: https://salaficentre.com/2020/03/12/the-messenger-used-to-ask-allaah-for-these-four-things-guidance-piety-modesty-and-self-sufficiency-or-contentment/

The Blessing of Contentment: https://salaficentre.com/2019/07/17/the-blessing-of-contentment/

Footnote d: Only Those Who Are Patient Shall Receive Their Rewards In Full, Without Hisaab [Without Limit, Calculation and Estimation] https://salaficentre.com/2020/03/29/only-those-who-are-patient-shall-receive-their-rewards-in-full-without-hisaab-without-limit-calculation-and-estimation/

Footnote e1:

Ar-Razzaaq – meaning [The Great Provider. The One Who provides extensively for the whole of creation, whatever they need. And Who also provides the provision of beneficial knowledge and Eemaan for the hearts of His obedient servants, indicating a Rizq that is general that which is for the whole creation, that He provides whatever the whole creation needs as regards to provision and sustenance. And the particular that which He provides for His beloved servants – in addition to the general provision – the particular provision. The special provision of beneficial knowledge and Eemaan, providing sustenance for the hearts of His believing servants].

Al-Wahhaab- meaning [The Bestower. The One Who bestows His bounties universally and perpetually, giving them freely for no compensation. The One Who gives His bounties throughout the ages to all the inhabitants of the heavens and the earth. The One Who alone grants health, wellbeing and strength. The One Who grants guidance, successful attainment of what is correct, tawfeeq, and firmness upon His Religion to the believers]. [Al-MuHsin: The One Who acts in a good and fine manner. The One such that all His Actions are perfect].

Al-Manaan- meaning [The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them]. [Source: Names and Attributes of Allaah by Shaikh Abu Talhaj Dawud Burbank (may Allaah have mercy upon him and his wife Aameen)

Footnote e2: Supplicate For Your Brother to Be Blessed Instead of Wishing That He Loses The Blessing He is Given! https://salaficentre.com/2020/01/25/supplicate-for-your-brother-to-be-blessed-instead-of-wishing-that-he-loses-the-blessing-he-is-given/

Footnote f: Grave Worshippers of Today Have a Fair Share of The Shirk of Their Predecessors In The Previous Nations: https://salaficentre.com/2021/02/19/grave-worshippers-of-today-have-a-fair-share-of-the-shirk-of-their-predecessors-in-the-previous-nations-i-e-the-grave-worshippers-amongst-the-jews-and-christians-who-went-astray-after-the-departure/

Footnote.g:https://salaficentre.com/2019/03/27/three-great-blessings-we-may-take-for-granted-everyday-safety-good-health-and-nourishment/

Footnote h: A Medication to Take When One Begins to Busy Eyes And Heart- Day And Night – On Other People’s Possessions And Belittle What He Has! https://salaficentre.com/2020/05/08/a-medication-to-take-when-one-begins-to-busy-eyes-and-heart-day-and-night-on-other-peoples-possessions-and-belittle-what-he-has/


[Ref 1: From the beginning to 39mins 39secs: https://www.al-badr.net/detail/6y71LsHDZr paraphrased]

The Religion of Islam is a Perfect Solution for all Problems (Part 22B): [A Collective Responsibility of The Rich and Poor]

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

Imaam As-Sadi [may Allaah have mercy upon him] said: All praise is due to Allaah, the Islamic Sharee’ah came to rectify the affairs of the rich and the poor as much as possible. When Allaah – The Exalted – decreed that individuals amongst humankind and Jinn will have different social statuses – among them the rich, the poor, the one of high social status and the one of lower social status- based on a Great judgment and underlying reasons that are too precise to describe, He then established a relationship of close ties between them, some given authority over others, established the practice of mutual exchange between them and some in need of others. The All-Wise Law Giver – [The One completely Wise in everything He decrees, and completely Wise in His Sayings, and in His Actions, and there is no deficiency in anything He decrees, says or does] – firstly ordained that they should be brothers, and that they should not take advantage of each other personally; but rather He instructed each of them to fulfil his obligation towards the other by way of which social harmony and the necessities of life are accomplished.

Commentary: The author stated that when Allaah grants a person wealth, this is not proof that such a person is honoured; and when Allaah limits the means of livelihood of a person, this is not proof that Allaah has dishonored such a person. Allaah said:

أَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

As for the human being, when his Lord tries him by giving him honour and gifts, then he says (puffed up): “My Lord has honoured me.” But when He tries him, by straitening his means of life, he says: “My Lord has humiliated me!” [كَلَّ – certainly not] – Meaning, it is not the case that a person is honored in the sight of Allaah due to been granted wealth because it may be that this wealth is a trial and cause of harm for him. Also the fact that a person’s share of wealth is little does not mean that he is dishonoured; but rather it has been reported – in an authentic hadeeth – that Prophet [peace and blessings of Allaah be upon him] said, “The poor Muslims will enter Paradise before the rich by half of a day, the length of which is five hundred years”. [Sunan al-Tirmidhī 2354]

Therefore, just because a person is poor does not mean that he is dishonoured, and just because a person has wealth does not mean that he is honoured; but rather wealth and poverty are a trial. Some people are put to trial through wealth and some are put to trial through poverty. The rich person is put to trial so that is it made known whether he will be grateful or ungrateful, and the poor person is put to trial so that it is made known whether he will be patience or will lose hope. There is a well known difference of opinion amongst the scholars regarding whether the rich grateful person is more virtuous or the poor person who is patient. Imaam Ibnul Qayyim [may Allaah have mercy upon him] said that he asked Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] about this affair, so he said, “The most virtuous of two is the one who has more fear of Allaah. And if they are equal in fear of Allaah, then they are equal in virtue”. Therefore, the nobility of a person in this affair is not based on wealth or poverty, but rather the scale by way of which this is judged is the person’s fear of Allaah. Then Shaikhul Islaam said that “This affair is examined from three angles: first, the guidance that applies to both the rich and the poor; second, the guidance that specifically applies to the rich people, and third, the guidance that specifically applies to the poor”.

Then the author stated: “The Wise Law Giver (i.e. Allaah) firstly ordained that they should be brothers” – meaning, the rich and the poor should be brothers in Islamic faith. Allaah said: [ إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ – Indeed, the believers are brothers in faith. (Surah Al-Hujuraat. Aayah 10)]

The Prophet [peace and blessings of Allaah be upon him] said: “Be servants of Allah as brothers in faith”. And that they should not take advantage of each other personally. The Prophet said: “Do not envy each other, do not outbid each other, do not hate each other, do not turn away from each other, and do not outsell each other”. (see footnote a) All these affairs are in opposition to brotherhood in Islamic faith. Then the author said, “But rather He instructed each of them to fulfil his obligation towards the other by way of which social harmony and the necessities of life are accomplished”.

Also, one of those general affairs of guidance that applies to everyone is that Allaah has commanded everyone to collectively embark upon the fulfilment of those affairs of general public welfare that benefits all – both the poor and the rich, such as physical acts of worship, charitable projects, the performance of Jihad against the enemies, confronting the enemies and repelling their aggression by all means (see footnote b), each of them according to his ability and strength- this one with his bodily strength and wealth, that one with his bodily strength, this other person with his wealth, and that other person with his high social status and the guidance he offers, and this other person with his knowledge and teaching. All of them doing something that will bring about wellbeing for the Global Muslim Community. That is because the goal is one, everyone shares a collective responsibility in pursuit of the general welfare, and both the goal and the means to it are noble. (1)

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Footnote a: Abu Hurairah [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Do not envy each other, do not outbid each other, do not hate each other, do not turn away from each other, and do not outsell each other. Rather, be servants of Allah as brothers. The Muslim is the brother of another Muslim. He does not wrong him, nor humiliate him, nor look down upon him. Righteousness is here,” and he pointed to his chest three times. The Prophet said, “It is enough evil for a man to look down upon his Muslim brother. The entirety of the Muslim is sacred to another Muslim: his life, his wealth, and his honour”. [Ṣaḥeeh Muslim 2564]

Also, a Muslim is commanded to deal justly with non-Muslims. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated regarding the relationship between between a Muslim and a Non-Muslim: “He (i.e. the Muslim) must not oppress him – neither physically nor with regards to his wealth and honour. If a non-Muslim is citizen in the Islamic state, either the non-Muslim who is granted safety to enter the Muslim land or a non-Muslim who has a contract of peace between him and the Muslim rulers (or between his government and Muslim rulers), then his rights must be given. He must not be oppressed with regards to his wealth, such a theft, treachery nor deception”. (2)

Read article by Shaikh Abu Khadeejah [may Allaah protect him] on this link: Living With non-Muslim with Fine Conduct: https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

Alliance with the non-Muslims is of two types – misunderstanding this affair leads people astray:

Are Treaties With The Jews, the State of ‘Israel’ and other Non-Muslims Permitted? Is it Allegiance? Is it Apostasy?

The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11)

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies.

Footnote b: Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/


[Ref 1: From 44mins 19secs to 52mins 15secs. https://www.al-badr.net/detail/3KwCnaB5tN. paraphrased]

[Ref2:https://binbaz.org.sa/fatwas/879/%D9%88%D8%A7%D8%AC%D8%A8-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85-%D8%AA%D8%AC%D8%A7%D9%87-%D8%A7%D9%84%D9%83%D8%A7%D9%81%D8%B1

Epicentre of The Destructive Sin of Shrine, Grave and Tomb Worship In West Africa!

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

The Origin of Grave (Shrine, Tomb) Worship

Shaikh Shamsuddeen Al-Afghaanee [may Allaah have mercy upon him] said:

Allaah [The Most High] guided mankind through Muhammad [peace and blessings of Allaah be upon him] and through what he brought of clear manifest evidences and guidance – a guidance that could not be described by those who were proficient in giving descriptions and surpassed the knowledge of those with great perception. So, through this guidance, Allaah [The Most High] opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allaah [The Most High] united them upon one religion- the religion of pure Islamic monotheism; Prophet Ibraaheem’s [peace be upon him] religion of pure monotheism – after they had been in a state of complete disunity, enmity towards one another, destructive and corrupt creeds. Allaah united their hearts and they became true brothers in Islam by way of this great blessing. And thereafter everything that was worshiped besides Allaah- such as graves, trees, stones, graven images, idols etc- ceased to exist and all worship was carried out for Allaah (alone).

The people followed the true Religion of Islamic monotheism, worshipped Allaah alone and established worship sincerely for Allaah, except those whom Allaah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of shirk (polytheism) was dispelled and the banner of Tawheed (pure Islamic Monotheism) was raised in the lands amongst the Arabs and non-Arabs.

The Messenger of Allaah [Muhammad] returned to his Lord, whilst Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [AbuBakr, Umar, Uthmaan and Ali] continued upon this path until the two powerful and great nations at the time- Rome and Persia- ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau was subdued and destroyed.

So when the enemies of Islaam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations, and spread Shirk (polytheism) by exaggerating the status of the pious people – exalting their graves through (beliefs and practices) that were not ordained by Allaah. So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullaah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Taalib [i.e. that Ali has the right to be worship]. Abdullaah Bin As-Sabah’s followers were known as the Saaba’iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and built places of worship and domed (shaped) shrines upon these graves. So, by way of this they revived the practices of the Jews, the Christians and idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in deeds of the rawaafid (shiites).

Secondly: The books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al- Faraabee, Ibn Sinaa Al-Hanafi, Naseer At- Toosee the advocator of disbelief and polytheism and other than them amongst those who played tricks with Islaam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers- the creed of grave worship, so they became callers to grave worship through Greek Philosophy.

Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the Qur’aan and the authentic narrations in order to corrupt the clear proofs of the Qur’aan and the Sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers (see footnote a), such as the likes of al-hallaaj (309ah), ibnul faarid (632ah), ibn arabi (638ah), ibn sina (669ah) etc (1)

Pondering Upon The Affair of Those Who Ascribe to Islam But Have Adopted Grave Worship – The Mureeds of Senegal and Their Ilk – Those Who Revive The Polytheism of The Misguided Jews and Christians: Visit link to see the grave (tomb, shrine) worshippers of Senegal: https://youtu.be/aFHnRtwuglg

Imaam Al-Aloosee [May Allaah have mercy upon him] said:

It has been reported in a hadeeth whose authenticity is agreed upon by Al-Bukhaari and Muslim that the Messenger [peace and blessings of Allaah be upon him] said, “Indeed, you (Muslims) will follow the way of those before you (i.e. the misguided Jews and Chrsitians), hand span by hand span, cubit by cubit, to the extent that if they entered into the hole of a lizard, you will enter it too”. [Al-Bukhaari 1397, Muslim 4822]

The Prophet [peace and blessings of Allaah be upon him] informed us that indeed there will be in his Ummah those who will follow the previous nations – the ignorant people amongst the people of the scriptures and other than them – hand span by hand span as has been explained in the hadeeth. There is no doubt that what he [peace and blessings of Allaah be upon him] informed us has occurred, because indeed he is As-Saadiq Al-Masdooq [the truthful one and the one believed in everything he says] and he does not speak out of his own desires. Certainly those who adhere to his guidance and follow that which has been established in his Sunnah are not the ones intended in this hadeeth. Therefore, it has to be the case that the people who follow the footsteps of the Jews and Christians are those who substitute and change (the religion), innovate in religious affairs and distort, imitate the previous nations in their actions and deeds, such as building tombs and mosques on the graves of their righteous people- invoking them during important events, during times when they face very painful situations and other than that (similar) to what the Jews, Christians and idol worshippers used to do. And amongst the extremists and innovators – the grave worshippers – there are those with the traits of the Jews, the Christians and the idol worshippers which attest to the fact that they follow their way hand span by hand span, cubit by cubit, and we shall mention some of this as a clear example of what we intend to point out. One of their traits [i.e. those Jews and Christians who went astray after the departure of their Prophets, as well as the idol worshippers] is that they used to perform acts of worship whilst associating partners with Allaah- associated the righteous people as partners with Allaah in worship and considered it as a type of exalting the righteous people that is beloved to Allaah. Also their goal was to have their needs fulfilled and to be granted success through seeking the intercession of the righteous people, because they thought that the righteous people loved that they do so. Indeed, the Qur’aan has informed us of this trait of theirs. Allaah [The Exalted] said:

إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡڪِتَـٰبَ بِٱلۡحَقِّ فَٱعۡبُدِ ٱللَّهَ مُخۡلِصً۬ا لَّهُ ٱلدِّينَ
أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِى مَا هُمۡ فِيهِ يَخۡتَلِفُونَ‌ۗ

Verily, We have sent down the Book to you (O Muhammad ) in truth: So worship Allah (Alone) by doing religious deeds sincerely for Allah’s sake only, (and not to show-off, and not to set up rivals with Him in worship). Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. [Surah Az-Zumar. Aayaat 2-3]

The worship devoted by the idol worshippers to them was that they supplicated to them, sought their needs from them, sacrificed animals to them, vowed to them and made oaths to them. Allaah [The Exalted] said:

[وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ وَيَقُولُونَ هَـٰٓؤُلَآءِ شُفَعَـٰٓؤُنَا عِندَ ٱللَّهِ‌ۚ – And they worship besides Allah things that hurt them not, nor profit them, and they say: “These are our intercessors with Allah]. [Surah Yunus. Aayah 18] (2)

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: Some people invoke the inhabitant of a grave and others beseech him for help; some make vows to him and others seek assistance from him just as the Quraish pagans and other than them used to do during Al-Jaahiliyyah [i.e. during the period of pre-Islamic Ignorance], because they used to invoke Al-Uzza, Al-laat, Manaat and other idols, and likewise the polytheists-in every era-invoke their idols and those images they worship besides Allaah. They exalt them, invoke, seek assistance and blessings from them. This practice is a plot of shaytaan because what he eagerly wants to achieve is to distance people from the sound Islamic creed through every means. (3)

Du’aa (Invocation), Nadhr (vows), Dhabh (offering sacrifice) etc are acts of worship and can only be carried out for Allaah alone, and not for graves, tombs, shrines and their dead inhabitants

Ad-Du’aa: Invocation: “Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace. [Soorah Ghaafir. 60]

So the noble Aayah proves that invocation/supplication (du’aa) is worship, and if that were not the case it would not be said “those who disdain to worship Me alone….” So whoever called upon anyone besides Allaah[The Mighty and Majestic], requesting something which none but Allaah has power over, then he is a mushrik (one who worships others besides Allaah), an unbeliever (kaafir), whether the one he calls upon is living or dead. Whoever requests a living person for something which he is able to do, such as the saying: ‘O so and so give me food’ or ‘O so and so give me a drink,’ then there is no harm in that. But whoever asks a dead person or someone who is absent for that, then he is a mushrik, since the deceased or the absent cannot possibly do that. So in such a case his supplicating to them shows that he believes that they have some control over the creation, and he is therefore a mushrik. It must be noted that du’aa is of two types: (i) Supplication, when a request is made (du ‘aa-u mas’alah) and, (ii) invocation through worship (du’aa-u Ibaadah). So supplication is to request ones needs and is worship when the servant requests that from his Lord.

This is because it involves showing one’s poverty before Allaah [The Most High], and one’s need to turn to Him, and one’s certain faith that He is the one having full power, the Most Generous, the one who gives bounteously and is Most Merciful. Seeking one’s needs from someone else from the creation is permissible if the one to whom the request is made is able to hear and understand it, and has the power to respond to it, like the saying: ‘O so and so give me food.’ As for invocation through worship, then it is that the person does an act of worship seeking reward and fearing punishment, and this is not correct unless directed to Allaah alone. To direct this to anyone else besides Allaah is major shirk which takes a person out of the Religion, and he falls under the threat in the Saying of Allaah[Te Most High], “Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace.” [Soorah Ghaafir. 60]

Al- Isti’aanah-Appealing for aid and assistance: The evidence for this act of worship is the verse of the Qur’aan: “O Allaah You alone we worship, and to You alone we appeal for aid” [Soorah al-Faatihah. 5] and in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.” [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no.5302)]

Al-isti’aanah is to appeal for assistance, and it is of various types:

(i) Appealing for aid and assistance from Allaah – this is an appeal for aid and assistance that comprises complete humility of the servant before his Lord, and to submit and entrust the affair to Him, and to be certain that He is fully sufficient for him. This is not to be except for Allaah, the Most High, alone, and the evidence is the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah]. The fact that this is to be for Allaah, the Most High, alone is shown by the fact that He mentions the word upon which the verb acts before the verb itself, and according to the principles of grammar of the Arabic language, in which the Qur’aan came down, bringing forward that which usually comes afterwards indicates restriction and particularisation. So directing this type to other than Allaah, the Most High, is shirk which takes a person out of the Religion.

(ii) Seeking the help of a person from the creation, in something which he is capable of helping in. Then this will be in accordance with the action in which help is sought. If it is a good action then it is permissible for the person to seek help upon it, and prescribed for a person to help in that, as Allaah [The Most High] says, “And assist one another upon righteous actions and avoidance of sins.” [Soorah Al-Maa’idah. Aayah 2]

If it is a sinful thing, then it is forbidden for the person doing it and for the one who assists, as Allaah, [The Most High] says, “And do not assist one another in abandoning what Allaah has commanded and upon transgressing the limits laid down in the Religion.” [Soorah al-Maa’idah. Aayah 2]

If it is something permissible, then it is allowed for the person to seek help and to be assisted, and the one who is helping may be rewarded for kind treatment and thus it becomes something prescribed for him as Allaah [The Most High] says, “And do good, indeed Allaah loves those who do good.” [Soorah al-Baqarah. Aayah 195]

(iii) Seeking the help of a person from the creation who is alive and present, except that it is something which he is incapable of, then this is futile and useless. For example that he seeks the help of a weak person in order to carry something very heavy.

(iv) Seeking the aid of any deceased person, or the aid of the living in a matter of the hidden and unseen, which they cannot reach. Then this is shirk since it will only be done by a person who believes that those whose help he seeks have some hidden control over the creation.

(v) Seeking help by performing deeds that are beloved to Allaah, the Most High. This is something that is prescribed due to the Saying of Allaah [The Most High], “And seek assistance through patience and Prayer.” [Soorah al-Baqarah. Aayah 45]

The author uses as evidence for the first type the Saying of Allaah [The Most High], “O Allaah You alone we worship, and to You alone we appeal for aid” [Soorah al-Faatihah Aayah 5], and the saying of the Prophet saying: “If you seek help then seek the help of Allaah”. The evidence for seeking refuge (al-isti’aadhah) is the Saying of Allaah, the Most High: “Say: I seek refuge with the Lord of the dawn” [Soorah al-Falaq. Aayah 1] and “Say: I seek refuge with the Lord of mankind”.[Soorah an-Naas Aayah 1]

Al-Isti’aadhah-To seek refuge; which is to seek protection against that which one hates and involves seeking refuge and shelter and protection from someone, and is of various types:

(i) Seeking the refuge of Allaah, the Most High, and this involves ones complete need of Him, attachment to Him, and one’s certain faith in His being sufficient and His perfect protection from everything, whether in the present or the future, small or large, human or not, and the proof is the Sayings of Allaah, the Most High, “Say: I seek refuge with the Lord of the dawn, from the evil of that which He created…” [Soorahal-Falaq. l-2] “Say: I seek refuge with the Lord of mankind; the king of mankind; the one who is worshipped rightfully by mankind; from the evil of Satan who whispers into the hearts of mankind and then withdraws when they remember Allaah…” [Soorah an-Naas. 1-4]

(ii) Seeking refuge in one of Allaah’s attributes, such as His Speech, His Greatness, His Might, and so on. The evidence for this are his sayings: The Prophet said, “I seek refuge in the perfect Words of Allaah from the evil of that which He created” [Reported by Muslim (Eng. transl. 4/ 142l/no.654l)]. He said, “I seek refuge in Your Might that I should not be assailed from below” [Reported by Aboo Daawood (Eng. transl. 3/1408/no. 5056) and declared Saheeh by Shaykh al-Albaanee in Saheeh Sunan Abee Dawood (no. 4239)]. Also his saying in the supplication recited when suffering from pain, “I seek refuge in the Might and Power of Allaah from the evil of what I feel and am wary of.” [Reported by Muslim (Eng. transl. 3/1198/no. 5462) and Ibn Maajah (no. 3522)]. The Prophet said, “I seek refuge in Your Pleasure from Your Wrath” [Reported by Muslim (Eng. transl. l/255/no.986)]. His saying, when Allaah, the Most High, sent down His Saying: “Say He is the One fully able to send punishment upon you from above.” [Soorah al-An’aam (6):65] He said: “I seek refuge in Your Face.” [Collected by al-Bukhaaree (Eng. transl. 9/370/503)].

(iii) Seeking refuge either with the dead, or with living people who are not present and able to grant refuge, then this is shirk. In this regard Allaah, the Most High, says, “And there were men from mankind who used to seek refuge with men of the jinn, and so that only increased them in transgression.” [Soorah al-Jinn. Aayah 6]

Seeking shelter with some person or in some place, or the like, as long as it is something which can serve the purpose of providing shelter. Then this is permissible and the evidence is his saying, speaking about tribulations, “Whoever exposes himself to them will be destroyed by them, and whoever finds a place of shelter or refuge from them, then let him take shelter in it” [Reported by alBukhaaree (Eng. transl. vol. 9/p. 158/no.203) and Muslim (Eng. transl. 4/1495/no.6893)]. He also explained this place of shelter or refuge in his saying, “So whoever has camels should stick to his camels…“ [Reported by Muslim (Eng. transl. 4/1495-1496/no.6896)]. There also occurs in Saheeh Muslim (Eng. transl. 3/91 I/no.4190) from Jaabir that a woman from the tribe of Banoo Makhzoom stole something, so then she was brought to the Prophet and she sought refuge with Umm Salamah. He also reports in his Saheeh (Eng. transl. 4/ 1494/no.6996) from Umm Salamah, from the Prophet that he said: “A man will seek refuge in the House and an army detachment will be sent against him…” However if it is the case that someone is seeking refuge from the evil of an oppressor, then it is obligatory to shelter him and grant him refuge as far as is possible. But if he seeks refuge in order to help him to commit something forbidden, or to flee away from an obligation, then it is forbidden to shelter him.

Al-istighaathah -To seek rescue and deliverance from severe difficulty and destruction, and is of various types:

(i) Seeking deliverance and rescue from Allaah, the Mighty and Majestic, is one of the most excellent and most perfect deeds, and it was the continual practice of the messengers and their followers. The evidence for it is what the Shaykh, rahimahullaah, mentioned, “When you sought aid and deliverance of your Lord and He responded to you that He was sending you a thousand angels in succession to assist you.” [Soorah al-Anfaal. Aayah 9]

This occurred at the battle of Badr when the Prophet saw the polytheists numbering a thousand men, whist his companions were a few more than three hundred and ten. So he entered the palm grove calling earnestly upon his Lord, the Mighty and Majestic, raising up his hands and facing the qiblah, and saying: “O Allaah fulfil that which You have promised me. O Allaah if this small group who are the people of lslaam are destroyed you will not be worshipped upon the earth.” Then he continued calling upon his Lord earnestly, with his hands raised such that his cloak fell from his shoulders. So Aboo Bakr, radiyallaahu ‘anhu, took up his cloak and cast it back upon his shoulders and embraced him from behind and said: “O Prophet of Allaah, your earnest supplication to your Lord will be sufficient for you since he will fulfil what He has promised you,” so this Aayah was sent down. [Reported by Muslim (Eng. transl. 3/960/no.4360)]

(ii) Seeking rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is so because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of the Lordship that is for Allaah, the Most High, alone. Allaah, the Most High, says, “Or is that which you falsely worship along with Allaah better than He Who responds to the one in distress when he calls Him; who removes the harm; and who makes you to succeed those who came before you?! Is there anything that is worshipped besides Allaah that can do these things for you?! Little do you consider the greatness of Allaah and His favours upon you, and the clear proofs He has given you, so you therefore associate others in worship with Him.” [Soorah an-Naml (27):62]

(iii) Seeking aid and rescue from those who are alive, aware of the situation and capable of assistance and rescue. It is permissible to seek aid and rescue from them: Allaah, the Most High, says in the story of Moosaa: “So the man who was upon the same Religion as Moosaa sought the aid of Moosaa against his enemy the copt, so Moosaa struck him forcefully and killed him.” [Soorah al-Qasas. Aayah 15]

(iv) Seeking rescue and aid from a living person who is not capable of assisting him, without believing that he has some hidden power. For example that a drowning person calls for rescue from a person who is paralysed. This is futility and is a mockery of the one whom he seeks rescue from, and is therefore prohibited for this reason. A further reason for its prohibition is that anyone who saw him seeking rescue from the paralysed man may be deceived into thinking that the paralysed man must have some hidden power enabling him to rescue people.

Adh-dhabh- Sacrifice: The evidence is the ayah of the Qur’aan: “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than him.” [Soorah al-An’aam. 162-163]. Also the Prophet said: “Allaah has cursed anyone who sacrifices for other than Allaah” [Reported by Muslim (Eng. transl. 3/ 1093- 1094/no.4876)]

Sacrifice is to kill by spilling the blood of the animal in a particular manner, and is done for a number of reasons:

That it is done as an act of worship, such that he intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to him and a means of nearness to him. So this may not be done except for Allaah, the Most High, and has to be done in the manner which Allaah, the Most High, has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the Saying of Allaah, the Most High, “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than Him’ [Soorah al-An’aam (6):162-3]

(ii) That it is done out of hospitality for the guest, or for as wedding feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he said “Whoever truly believes in Allaah and the Last Day, then let him treat the guest honourably” [Reported by al-Bukhaaree (Eng. transl. 8/99/no. 156) and Muslim (Eng. transl. 3/935/no. 4286)]. He said to ‘Abdur-Rahmaan ibn ‘Auf, “Give a wedding, feast (waleemah) even if it is only with a single sheep” [Reported by al-Bukhaaree (Eng. transl. 7/72/no.96)]. (iii) That it is done to provide food charitably, or to sell the meat and so on, then this falls under that which is permissible and is in principle according to the Saying of Allaah, the Most High, “Do those mushriks who worship others along with Allaah not see that We have created for them, from what our Hands have created, cattle which they are in charge of, and We have made the cattle subservient to them: so from them are those which they eat the meat of.” [Soorah Yaa Seen. 71-72] Furthermore, it may be something desirable or prohibited depending upon what it leads to.

An-nadhr- Vows: The evidence is the ayah: “They fulfil their vows and they fear a day whose evil is widespread”. [Soorah al-Insaan. 76-:77]

The Aayah is a proof since Allaah praises them for fulfilling their vows, which shows that Allaah loves that and every action that is beloved to Allaah is worship. This is further supported by the Saying of Allaah, the Most High, “…they fear a day whose evil is widespread.” [Soorah al-Insaan. 7]

The fulfilling of vows which Allaah, the Most High, has praised are all acts of worship which Allaah, the Mighty and Majestic, has obligated. This is because when a person starts any of the obligatory acts of worship, then he has become duty bound to fulfil and complete them. The proof for this is the Saying of Allaah, the Most High, “Then let them complete the duties of their hajj, and fulfil their vows (e.g. the sacrifice), and let them perform the tawaaf of ifaadah around the ancient House.” [Soorah al-Hajj 29]

Vows by which a person makes a pledge and thus obligates himself to do something or other, or makes some act of obedience to Allaah, that is not obligatory, binding upon himself, then this is disliked, and some of the scholars declared it to be forbidden. This is because the Prophet forbade making vows and said, “It does not bring good, it merely causes the miserly person to spend” [Reported by al-Bukhaaree (Eng. transl. 8/448/no.684) and Muslim (Eng. transl. 3/871/no.4019)]. Yet even so, if a person does go ahead and vow that he will do some act of obedience to Allaah, then it becomes obligatory upon him to perform it as the Prophet said, “Whoever vows to act in obedience to Allaah, then let him obey Him” [Reported by al-Bukhaaree (Eng. transl. 8/449/no.687)].

So in summary vows (an-nadhr) applies to the obligatory acts of worship in general, and to making vows in specific, which is that a person obliges himself to do something for the sake of Allaah, the Mighty and Majestic. The scholars divide the vow into various categories and these are laid out in the books of fiqh (details of Islamic law and regulations). (4)

NB: Whoever directs the above acts of worship to others besides Allaah, then indeed he or she has committed major shirk [major polytheism] which expels a person from the fold of Islam but this is a general ruling. However, in order to declare a specific Muslim individual as one who has left the fold of Islaam due to him or her committing acts of major polytheism, this ruling cannot be given, except by a scholar. Regarding this affair, see the following links:

http://www.manhaj.com/manhaj/articles/wwqny-takfir-and-the-excuse-of-ignorance-shaykh-muhammad-bin-abd-al-wahhaab.cfm
http://www.manhaj.com/manhaj/articles/wvnjp-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-aziz-bin-baz.cfm
http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm
http://www.manhaj.com/manhaj/articles/dkhtd-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-2.cfm
http://www.manhaj.com/manhaj/articles/gzrsz-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-3—takfir-of-the-raafidah.cfm
http://www.manhaj.com/manhaj/articles/illhh-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-4—takfir-of-the-raafidah.cfm
http://www.manhaj.com/manhaj/articles/uufmf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5.cfm
http://www.manhaj.com/manhaj/articles/uncnb-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-muhsin-al-abbaad.cfm
http://www.manhaj.com/manhaj/articles/ecksy-takfir-and-the-excuse-of-ignorance-shaykh-rabee-bin-haadee.cfm

Claims Cannot Change True Reality In The Eyes of Rightly Guided Observers – [Shirk at The Graves, Tombs, Shrines and Mausoleums Can Never Be Called Something Else]

Shaikh Abdullaah Bin Abdur Rahmaan Abaa Batayn [may Allaah have mercy upon him] said:

The entire religion enters into worship, so when a person knows and is certain regarding what ‘Al Ilaah’ means – that it means something worshipped and he knows the reality of what worship is, then it will become clear to him that the one who devotes an act to worship to other than Allaah has indeed worshipped that thing and taken it as a god, even if he refrains from naming it an object of worship or a god, and then calls it Tawassul, intercession or what is similar. [Listen here regarding At-Tawassul: https://soundcloud.com/salafi-publications/tawassul-seeking-a-means-of ]

A polytheist is a polytheist, whether he accepts or denies it, just as a usurer is a usurer whether he accepts or denies it, even if he does not call what he does usury. The drinker of alcohol is a drinker of alcohol, even if he calls it other than its name. Changing names cannot change the reality of the person (or something) nor does the ruling that apply ceases. When Adee Bin Haatim [may Allaah be pleased with him] heard the statement of Allaah: [ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ – They have taken their priests and monks as lords besides Allah] [Surah At-tawbah. Aayah 31], he said to the Prophet [peace and blessings of Allaah be upon him], ”We did not worship them”, so the Prophet [peace and blessings of Allaah be upon him] said to him, ”Do they not forbid what Allaah has made lawful and you make it forbidden, and they make lawful what Allaah has forbidden and you make it lawful?” He said, ”Certainly”, so the Messenger said, ”That is your worship of them”. Therefore, Adee [may Allaah be pleased with him] did not think that being in agreement with them in such an affair was tantamount to worshipping them, so the Messenger [peace and blessings of Allaah be upon him] informed him that it was tantamount to worshipping them, even though they did not believe that it was an act of worship devoted to them. [Read the detail explanation of this subject matter on footnote b]

Likewise, that which the grave worshippers do, such as invoking the inhabitants of the graves [i.e. the dead], asking them to fulfil their needs, to remove their suffering, seeking closeness to them by offering sacrifices to them and vowing to them, then this is tantamount to worshipping the inhabitants of the graves, even if those who commit such acts do not name it as such or do not believe that it is worship.

Likewise, those who said to the Prophet [peace and blessings of Allaah be upon him], “Set up a Dhaat Anwaat (i.e. a lote-tree in whose vicinity the idolaters used to stay and hang their weapons to seek blessings) for us” did not think that their statement was similar to the statement of the Children of Israel, ”Make for us a god”. They [i.e. those new Muslims who were with the Prophet at the Battle of Husnayn] did not think that such statement was tantamount to deifying other than Allaah which negates the statement, ”There is no deity worthy of worship except Allaah”, for indeed they did testify that none has the right to be worshipped except Allaah and knew its meaning because they were Arabs, however this affair [i.e. the real implication of the statement ”Set up for us a Dhaat Anwaat”] was hidden from them because they were new in Islaam until the Prophet [peace and blessings of Allaah be upon him] said to them, ”Allaahu Akbar! This is a path that has proceeded (from the people of the past). By Allaah in whose Hand my soul is! You have stated just as the children of Israel said to Moosaa [peace and blessings of Allaah be upon him], ”O Moosaa! Make for us Ilaahan (a deity) as they have Aalihah (deities)!” He (Moosaa) said, ”Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allah Alone, the One and the Only God of all that exists)”. You will follow the way of those who came before you”.

If it is said, “Indeed, the prophet [peace and blessings of Allaah be upon him] did not make declare those new Muslims to exited the fold of Islam”, so we say, “This shows that the one who utters a statement that is tantamount to disbelief or out of being ignorant of its meaning, he is to be notified and he becomes aware and has not disbelieved; but there is no doubt that if they took the Dhaat Anwaat as [an object of worship besides Allaah] after the disapproval of the Prophet, then they would have disbelieved”. (5) [Read details on this subject matter- Principles of Takfeer [Rules Applied By Scholars Before Declaring a Muslim to Be Outside The Fold of Islaam. Footnote c]

The Who Worship Graves, Shrines and Tombs Are Cursed

Aa’isha [may Allaah be pleased with her] said, “Allaah’s Messenger [peace and blessings of Allaah be upon her] said, ‘‘May Allaah curse the Jews and Christians [i.e. those amongst them who corrupted the religion of their prophets], because they took the graves of their Prophets as places of worship'”. Then Aa’isha said, “Had that not been the case, his grave would be in an open place, but he feared that it would be taken as a place of worship”. [Saheeh Al-Bukhaari Bukhaari 1330]

Imaam Muhammad Naasiruddeen Al-Albaanee [may Allaah have mercy upon him] said, “The statement of Aa’Isha clearly shows why the Prophet was buried in his house and that was to prevent the one who would build a Masjid over him. And it not permissible to use this as evidence to bury others in a house and what supports this is that it is in opposition to the initial Islamic practice, because the Sunnah (legislates) that the deceased are buried in the graveyards. This is why Ibn Urwah [rahimahullaah] stated in Al-Kawaakib Ad-Daraaree that to be buried in the graveyards of the Muslims was more pleasing to Abu Abdillaah (Imaam Ahma) than being buried in the houses, because it poses lesser harm to those who are alive [i.e. a safeguard against grave worship]. And if it is said, ‘The Prophet’s grave is in his house as well as the graves of his two companions (i.e. Abu Bakr and Umar)’, so we say, ‘Aaisha said that the Prophet asked to be buried in his house so that his grave is not taken as a place of worship, because he used to bury his companions at Al-Baqee (i.e. the graveyard) and his practice is more worthy to be followed than that of others. His companions knew that he- in particular – was to be buried in his house, because he said, ‘The Prophets are to be buried where they die’. This protects [the place they are buried from too much noise] and distinguish them from other people. (6)

The late Mufti of Saudi Arabia Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: Shrines are graves and the Prophetic tradition regarding this affair is that graves are to be raised a hand span from the ground, so that they are recognised as graves and not degraded. This is why in the hadeeth of Sa’d Bin Abee Waqqaas is reported that the grave of the Prophet was raised a hand span and Sa’d also gave orders that the same should be done to his grave. As for building over them, taking them as Masaajid and building domes, this is not permissible. According to the people of knowledge, this is evil, innovation in religion and one of the means to Shirk. And due to this the Prophet stated in an authentic hadeeth: “The curse of Allaah is upon the Jews and Christians [i.e. those Jews who deviated from the pure message of Moosaa and those Christians who deviated from the pure message of the Messiah], because they took the graves of their Prophets as places of worship”. And in a hadeeth in Saheeh Muslim, the Prophet [sallal laahu alayhi wasallam] forbade that graves should be plastered (made into permanent structures), used as sitting places and building over them. Therefore, it is not permissible to build over graves – neither mosques nor domes, nor other than them, and also they are not to be plastered, because indeed this is one of the means to Shirk – one of the means, because it becomes exalted, invoked besides Allaah and help sought from it, and thus shirk occurs. Building over graves- placing domes, mosques and lamps over them are from the means to Shirk, and this is why the Prophet warned against it and cursed those who do so. It is obligated on the Muslims to be warned against this and that they do not build over a grave – neither a Masjid nor other than it, neither a dome nor plastered, neither place lamps on them nor shrouded. All this is not permissible, rather it is from the means to Shirk…. (7)

Who Included The Grave of The Prophet In The Masjid?

Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] stated as follows: The grave of the Prophet (salallāhu ‘alaihi wasallam) was initially outside of his Mosque in Madeenah – the fact is that his house was next door to the Mosque and that is where he was buried after his death. Later, in the time of the rule of Waleed Ibn Abdul-Malik he commanded that Mosque be expanded, and thus the house of the Prophet (salallāhu ‘alaihi wasallam) was included into the Mosque as it was extended. This occurred at the displeasure of the Scholars – and they hated it – from them, Sa’eed Ibn Al-Musayyib (died 94H).

As for the green dome that was erected high over the grave of the Prophet (salallāhu ‘alaihi wasallam), then it was built at the end of the 6th century – it was built by one of the kings of Egypt. So whoever uses the grave of the Prophet (salallāhu ‘alaihi wasallam) in the Mosque as a proof, or the presence of the green dome then, in reality, he has no proof at all. That is because these constructions and affairs were initiated by people ignorant and devoid of knowledge. They had authority and the people were not able to prevent them. So they did what they did due to their claim that they were expressing their love of the Prophet (salallāhu ‘alaihi wasallam) and respect for him. This green dome at the Prophet’s Mosque in Madeenah, over his grave, was a later addition of the sixth century. It was not built or approved by the Companions or by the early scholars and well-known Imāms. (8)

[Footnote a]: Hulooliyyah and ittihaadiyyah]: Hulool- Lit. “Entering” – Divine indwelling. The belief that Allaah dwells within a particular human. i.e. That Allaah dwells in a particular Soofi shaykh, a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certain Shiites, Sikhs and others. Wahdaatul Wujood – Lit – Unity of Existence. The belief that all existence is a single existence and everything we see are only aspects of the Essence of Allaah. This belief is also held by certain Soofies, Hindus and others.

Those who believe in hulool say that Allaah dwells and is incarnate in human beings, High is Allaah above and far removed from that. This was openly called to by some of the extreme Sufis, such as al-Husayn ibn Mansoor al-Hallaaj who was declared to be an unbeliever by the scholars. They ordered that he be executed and he was crucified in the year 309H. The following saying is attributed to him: “Glory to Him who manifested His human nature, Hiding the piercing brightness of His divinity: Till His creation saw Him openly, In the form of one eating and drinking” Attributed by al-Wakeel to the book at Tawaaseen of al Hallaaj (p. 130).

And his saying: “I am the one who loves and the One who is loved is me, We are two spirits who dwell in a single body. So when you see me you see Him, and when you see Him you see us both.”So al-Hallaaj was a believer in hulool and believed in the duality of the divine nature and that the Deity had both a divine and a human nature. Thus the divine becomes incarnate within the human so that the human spirit is the divine nature of the Deity and the body is its human form. Despite the fact that he was killed for his evil apostasy and although some of the Sufis declare themselves free of him, yet others count him as a Sufi, hold that his beliefs were correct, and write down his words. From them is Abdul-‘Abbaas ibn ‘Ataa al-Baghdaadee, Muhammad ibn Khaleef ash? Sheeraazee and Ibraheem an-Nasraabaadhee, as is reported by al-Khateeb al-Baghdaadee.

Wahdatul-Wujood, i.e. that all in existence is a single reality, and that everything we see is only aspects of the Essence of Allaah. The chief claimant of this belief was Ibn ‘Arabee al-Haatimee at-Taa’ee, who was buried in Damascus having died in the year 638H. He himself says about this belief in his book al-Fatoohaat-ul-Makkiyyah: “The slave is the Lord and the Lord is a slave, I wish that I knew which was the one required to carry out the required duties. If I were to say the servant then that is true, or if I were to say the Lord, then how can that be required for Him.” Al-Fatoohaat-ul-Makkiyyah as it is attributed by Dr. Taqiyyuddeen al-Hilaalee in his book al-Hadiyyatul-Haadiyah (p.43).

He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel. From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.” http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528

[Footnote.b]:http://www.salafipublications.com/sps/sp.cfm/sad/…/images/frm/downloads/pdf/frm/nbq/nbq/sad/downloads/pdf/sp.cfm?subsecID=MNJ05&articleID=MNJ050004&articlePages=1

[Footnote c]: http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm


[Ref 1: Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. Vol 1. Page 19-25]
[Ref 2: Ghaayah Al-Amaanee Radd Alan Nabahaanee. 1/19-20]
[Ref 3: Awaamil Islaah Al-Mujtama’ah pages 1-27]
[Ref 4: Source: Explanation of the Three fundamental principles. (Translated by Shaikh Abu Talhah Dawud Burbank (may Allaah have mercy upon him and his wife. Aameen)]
[Ref 5: Al-Intisaar Li-Hizbil Allaahi Al-Muwahhideen 13-14. Maktabah Ibn al-Jawzee 1305AH]
[Ref 6: An Excerpt from Tahdheer As-Saajid Min Itti-khaadhil Quboor Masaajid. Pages 14-15]
[Ref 7: https://binbaz.org.sa/fatwas/16337/%D8%AD%D9%83%D9%85-%D8%A8%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A7%D8%B6%D8%B1%D8%AD%D8%A9-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%82%D8%A8%D9%88%D8%B1. paraphrased]
[Ref 8: https://www.abukhadeejah.com/decisive-proofs-against-the-sufis-who-take-graves-as-places-of-worship-the-condemnation-of-the-one-who-worships-allah-at-the-grave-of-a-righteous-man-so-how-much-worse-is-the-one-who-actually-worsh/ ]