Tag: advice

And We Record That Which They Send Before [Them] And Their Traces – [An Aayah That Should Strike Fear In The Heart of Every Sensible Person, Especially Parents, Teachers and Leaders In Society]  

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

Allaah [The Exalted] said:

إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ وَنَڪۡتُبُ مَا قَدَّمُواْ وَءَاثَـٰرَهُمۡۚ وَكُلَّ شَىۡءٍ أَحۡصَيۡنَـٰهُ فِىٓ إِمَامٍ۬ مُّبِينٍ۬

Verily, We give life to the dead, and We record that which they send before (them), and their traces, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book. [Surah Yaaseen. Aayah 12]

[إِنَّا نَحۡنُ نُحۡىِ ٱلۡمَوۡتَىٰ – Verily, We give life to the dead]- Meaning, We’ll resurrect them after their death to recompense them for their deeds (1). [وَنَڪۡتُبُ مَا قَدَّمُواْ – and We record that which they send before (them)] – Meaning, good and evil, the deeds they did during their lifetime (2).

[وَءَاثَـٰرَهُمۡۚ – and their traces]. Imaam Ibnul Qayyim [rahimahullaah] said: That which they initiated of good or evil and thus they were followed by others after their death. (3)

Imaam Al-Aloosee [rahimahullaah] said: That which they left behind of good deeds, such as the knowledge they taught people, books they wrote, land they gave as endowment or a building they built in the path of Allaah and other good deeds; or sins, such as establishment of laws [legislation, rules, regulations etc] that are tantamount to oppression and transgression, or setting up principles amongst the people that are tantamount to evil and corruption, and the evil Funoon [i.e. haraam professions, crafts etc] which they initiated and were revived after them by the corrupt people. [4]

Imaam As-Sadi [rahimahullaah] said: It is the good and evil outcomes about which they were the cause of its occurrence during their life time and after their death, and those deeds that emanated from their statements, deeds and circumstances. Every good performed by one of the people due to the knowledge of the servant, his teaching and advice, or through enjoying good and forbidding evil, or knowledge he transmitted to the learners, or in a book which is benefitted from during his life and after his death, or a good deed, such as Salaah, Zakaat, Sadaqah or kindness based on which he was followed, or built a masjid or a place which the people benefit from and what is similar, it will be from the good outcomes that are written for him, and likewise are the evil outcomes. The Prophet [sallal laahu alayhi wasallam] said, “Whoever starts a good thing [i.e. something other than bidah and sin] and is followed by others, he will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing [i.e. a bidah, sin or something that opposes Islaam] and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way”. [Reported by al-Tirmidhi, no. 2675]

This subject matter makes clear to you the lofty station of calling to the path of Allaah, guidance to His path through every means and path that leads to it; and the lowly status of the caller to evil and a leader in it, and that he is the most degraded human being, one who has committed the severest crime and the greatest sin. [5]


[Refs. 1 & 2: An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st edition 1424AH (2003). Slightly paraphrased]

[Ref 3. An Excerpt from Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 2/358. Daar Ibn Al-Jawziy 1431AH. Slightly paraphrased]

[Ref 4: An Excerpt from Roohul Ma’aanee 12/325. Daar Al-Fikr. 1417AH (1997). Slightly paraphrased]

[Ref 5: An Excerpt from Tafseer As-Sadi. Daar Ibn Hazm. 1st Edition 1424AH (2003). Slighrly paraphrased]

They Question Absolute Truth [Allaah], But Become Arrogant When Their Scientific Theories Are Questioned! Question Worldly Sciences of Militant Atheists When Necessary And Do Not Blindly Follow Them!

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

Imaam as-Sa’di [rahimahullaah] said: One of the harms that afflicts a person is that when he is distinguished with some knowledge related to the natural sciences, which is not possessed by the common people, he negates knowledge of the religion if it does not enter the [realm] of his knowledge; so he loses his religion and the portion of knowledge he possesses in those natural sciences brings about evil upon him. This is what you witness from some of those who are distinguished with a type of knowledge that is unknown to the common people; so, he remains upon his ignorance and negates that which he cannot comprehend. The misguidance of the children of Aadam in relation to what they obstinately reject and negate without knowledge is more than their misguidance in relation what they affirm and approve to be true. Allaah [The Most High] said:

بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ ۚ

Nay, they have denied the knowledge whereof they could not comprehend and what has not yet been fulfilled (i.e. their punishment)’’ [10:39]

Indeed, most of them or the majority of them negate that which they do not know and they belie that which they cannot comprehend. And based on this false principle arises [their] ignorance in the affairs of theology and the knowledge of the Messengers. And for this reason, the heretics among the philosophers and other than them were misguided, denied the [existence] of the Jinn, the Angels and the affairs of the unseen. They obstinately reject [these affairs] because it is not included in their deficient sciences, so they deny that which they could not comprehend.  The Messengers came to them with clear proofs and evidences, [but] they were glad [and proud] with that which they had of the knowledge [of worldly sciences]; so that at which they used to mock surrounded them [i.e. Allaah sent them punishment]. Allaah [The Most High] said:

فَلَمَّا جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَـٰتِ فَرِحُواْ بِمَا عِندَهُم مِّنَ ٱلۡعِلۡمِ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment). [Surah Ghaafir’ Aayah 83] [Ref 1]

The Muslim doctor should be careful of what is transmitted in the medical journals (or textbooks) and he should not accept everything transmitted in them without ascertaining its correctness, for indeed knowledge is established either through a trustworthy transmission or an unquestionable view point. The affairs of medicine attributed to the Prophet (sallal-laahu-alayhi-wasallam) should be checked as to whether their chains of transmission are authentic, and the affairs of medicine that are established by way of opinions [i.e. through study and research etc] should be examined to find out whether they are [sound, unsound, or whether they contain flaws, sin, offence etc]. He should not be an easy and legitimate prey whom the enemies of Allaah use as a path to transmit that which opposes the Religion of Islaam and causes harm to the Muslims; rather he should know that everything that comes to him regarding modern medicine has to be subjected to research and has to be ascertained. [Ref 2]

Understanding Why The Militant Atheists And Others Hold Onto Their Theories Even When Genuinely Questioned

Firstly: A person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood, because a person is nurtured upon a religion, creed, school of thought or views, which he acquired from his nurturer and teacher, considers it to be the truth and followed it for a long time. Then when it becomes clear to him that [that religion, creed, view, or school of thought] is false, it becomes difficult for him to acknowledge it, just like when his forefathers, ancestors or the one he follows are upon a [particular] way and then its falsity is clarified for him- because he sees their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own deficiencies.

Secondly: It may be that clinging to falsehood gave him prestige, fame and a livelihood; so it becomes difficult for him to acknowledge that [what he is upon is] falsehood and thus all those benefits [i.e. the fame, prestige, livelihood etc] would disappear.

Thirdly: Pride: It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him; so he sees that by acknowledging such proofs, it would necessitate that he is lacking [in understanding] and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifests to them in their researches and studies, but it becomes difficult for them [to acknowledge] if it was others who clarified such mistakes for them.

Fourthly: Envy: [This may occur] when another person clarifies the truth for him, so he sees that by acknowledging such truth it would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes [something] great in the eyes of the people and many people [begin] to follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood, due to envy and seeking to diminish their status amongst the people. [Ref 3]

Visit Website:

http://www.aboutatheism.net/authors/Abu.Iyaad.cfm


[Ref 1: An Excerpt from ‘Al-Adillatul Qawaatiq Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen’ page: 26. slightly paraphrased]

[Ref 2: Akhlaaq Tabeeb Al-Muslim. Page 14]

[Ref 3: An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imaam Albaanee (rahimahullaah). Slightly paraphrased]

Acknowledge Students Who Teach Us Correct Belief And Methodology, And Special Acknowledgement of Outstanding Brave Ones Who Refute Militant Atheists And Crafty Worshippers of Wealth- Enemies of Sound Aqeedah and Sound Worldly Sciences

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

Lofty Status of The Teachers of Sound Creed and Methodology

Imaam As-Sadi [rahimahullaah] said: They [i.e. the Mu’allimoon] are the mediators between the Messenger [sallal-laahu-alayhi-wasallam] and his Ummah with regards to propagation of his religion and clarification of his Sharee’ah. Had it not been for these ones, the people would have been like cattle. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs related to acts of worship.

Through them, the Book and the Sunnah are established; truth is distinguished from falsehood, guidance is distinguished from misguidance, the lawful is distinguished from the unlawful, good is distinguished from evil, and [sound] rectification is distinguished from corruption.

They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights [to be fulfilled] by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them. They are to proclaim their excellence; guard the hearts [from harbouring evil against them] and [prevent] the tongues [from] insulting them, for this would tarnish their excellence. [1]

Those Who Stand Firm Against The Plotters:

Every Town Had Its Wicked Figure Heads – Plotters Against The Messengers and Their True Followers – By Imaam As-Sadi [rahimahullaah]

Allaah [The Most High] said:  [ وَكَذَٲلِكَ جَعَلۡنَا فِى كُلِّ قَرۡيَةٍ أَڪَـٰبِرَ مُجۡرِمِيهَا لِيَمۡڪُرُواْ فِيهَا‌ۖ وَمَا يَمۡڪُرُونَ إِلَّا بِأَنفُسِہِمۡ وَمَا يَشۡعُرُونَ – And thus We have set up in every town the greatest of its criminals to plot therein. But they plot not except against their ownselves, and they perceive (it) not]. [Soorah Al-An’aam: Ayah 123]

[وَكَذَٲلِكَ جَعَلۡنَا فِى كُلِّ قَرۡيَةٍ أَڪَـٰبِرَ مُجۡرِمِيهَا – And thus We have set up in every town the greatest of its criminals] – Meaning: Those figureheads whose crimes were great and whose transgressions were severe. [لِيَمۡڪُرُواْ فِيهَا‌ۖ -to plot therein]- Meaning: Through deception, calling to the path of shaytaan and waging war – through speech and deeds- against the Messengers and their followers.  However, their plots and machinations only backfired on them. That is because they plotted and Allah too was planning, and Allah is the Best of the planners.

Likewise Allaah set up great ones amongst the leaders of guidance and the most virtuous of them, who opposed those criminals, refuted their statements and strove against them in the path of Allaah. They followed the paths leading to the path (of Allaah) and Allaah aided them. Allaah gave them an acute discernment and kept them steadfast.  So the days of victory and defeat alternated between them and their enemies, until the affair came to its final end-victory and triumph (for the believers) and the good final end is for the Muttaqoon (i.e. the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. [Ref 2]

The Lofty Quality of Bravery – By Imaam As-Sadi [rahimahullaah]

Imaam Sadi (rahimahullaah) said:

This is a great quality commanded by Allaah in many of the verses concerning Jihaad. He [The One free from all Imperfections] has praised its people and that it is the path of the Messengers and the Truthful ones amongst the creation. He [The One free from all imperfections] forbade that which is in opposition to it, and that is cowardice, dismay and fear of the creation when striving in the path of calling to Allaah. This sublime quality is innate within the slave and it is strengthened by virtue of Eemaan. Bravery strengthens the heart, makes it firm and gives it tranquillity in times of important events and distressful situations. It is a necessity, particularly for those leaders who are engaged in important affairs.

The Qur’aan commands fear of Allaah alone and that the slave is not to fear the creation. The slave’s heart is strengthened when he limits his fear to fearing Allaah Alone, and knows that the creation neither have the ability to benefit nor harm him, except by the will of Allaah. His heart is increased in strength when he places his reliance upon Allaah and is firm, just as Allaah [The Most High] stated about the best of the creation:

ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَـٰنً۬ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَڪِيلُ

Those unto whom the people said, ”Verily, the people have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: ”Allaah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” (3:173)

The slave’s strength and bravery increases when he knows the good reward and recompense that follows on from being strengthened in Bravery and Religion, just as Allaah has stated: [إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَ‌ۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَ‌ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا – If you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allaah (for the reward, i.e. Paradise) that for which they hope not] (4:104)

And that which is observed and known about the state of affairs and characteristics of the creation is that they neither own anything of benefit nor assistance and protection; they do not desire good for you, except with regards to that which is of benefit to them. Therefore, it must be known that attaching the heart to them with Fear, Veneration, Awe, Fervent Desire and Reverence is a loss, rather it is harm.

Indeed, it is obligated on the slave to attach his Fear, Hope, Expectation and Awe to Allaah (Alone), Who (Alone) owns everything. He [The Most High] is The One who wants good for you when you do not desire it for yourself. He [The Most High] knows what is for your well-being and you do not know. He [The Most High] enables you to receive that which you do not have any ability to [receive by yourself]. The slave realizes that cowardice is an illness and a weakness in the heart, which causes abandonment of good and loss of beneficial things. It afflicts the weak ones, and the one afflicted by it is similar to timid women.

And amongst the benefits of Bravery are: The commands of Allaah and His Messenger are fulfilled, and [because of it] one is described with the characteristics of the people of insight amongst the men of understanding. And there cannot be a greater means to obtaining that which is sought after and a means to safety from difficulties and troubles when the heart is strengthened with what Allaah sends down upon it of relief and tranquillity. The brave individual is enabled to guide and benefit the creation with wisdom and fair speech in accordance to their different social classes. As for the coward, he misses a great deal of good and fear prevents him from the blessings of his knowledge and from guiding and giving sincere advice to the slaves.

The slave is saved from a lot of hardships through bravery. He finds tranquillity when faced with afflictions and calamities. He responds with what Allaah loves of patience and firmness, whilst hoping for Allaah’s reward. As for the coward, he is distracted and that which is of benefit to him is wasted away when these affairs come to him. He is made to waiver through harmful views, which bring about painful things alongside calamities and difficulties. He loses good and the reward for being placed under hardship. This praiseworthy quality (i.e. bravery) emanates from that excellent and all-inclusive quality of patience. And Allaah knows best. [Ref 3]

Responsibility of the Student of Knowledge- By Imaam Abdul Azeez Bin Baaz [rahimahullaah]:

After stating that which the student of knowledge should begin his call, such as Tawheed, Imaam Abdul Azeez Bin Baaz [rahimahullaah] then said: Then after that the student of knowledge is very eager not to hide anything he knows.  He is eager to clarify the truth and refute the opponents of the Religion of Islaam.  He is neither lackadaisical nor does he seek to escape.  He is always manifesting due to his endurance. So when the opponents of Islaam appear with that which obscures and defames Islaam, he brings forth refutation against them by writing, and by word of mouth, and other than that. He is neither lackadaisical nor does he say, ”these affairs are for other than me”, rather he says, ”it is for me, it is for me”. Even if there are other scholars, he still fears that the affair will slip away.

So he is constantly salient and does not seek to escape, rather he comes forward at the appropriate time in order to aid the haqq, and refute the opponents of Islaam by writing and other than it…by means of the radio, or the newspapers, or TV, or through any means he can.

He also does not hide what he has of knowledge, rather he writes, gives khutbah and refutes the people of innovation and other than them amongst the opponents of Islaam, with what Allaah has bestowed upon him of strength, in accordance to his knowledge and with that which Allaah has made easy for him. Verily, those who conceal the clear proofs, evidences and the guidance, which WE have sent down, after WE have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers.  Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).  These, I will accept their repentance.  And I am the One Who accepts repentance, the Most Merciful. [Surah Al-Baqarah’ Aayah 160] [Ref 4]

Analysing The Plots of The Enemies of Islaam – A Fard Kifaayah –[By al-Allaamah Rabee Bin Haadi [may Allaah preserve him] says:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’aan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allaah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”  [An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]


[Ref 1: An Excerpt From ‘Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58′. Slightly paraphrased]

[Ref 2: An Excerpt from Tayseer Al-kareem Ar-Rahmaan Fee Tafseer kalaam Al-Mannaan By Imaam Sadi (rahimahullaah)] Slightly paraphrased]

[Ref 3: Fat-hul Raheemil Malikil Allaam Fee Ilmil Aqaa-id Wat-Tawheed Wal Akhlaaq Wal Ahkaam]

[Ref 4: The Responsibilities of the Student of Knowledge (pages: 15-16). slightly paraphrased

The Importance of Detail Explanation, Clarification And Distinction In Every Subject Matter

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

Beware of Ambiguities And General Statements

Imaam Ibnul Qayyim [rahimahullaah] said: The basis of Banee Aadam’s misguidance is as a result of ‘General Terms’ and ‘Ambiguous Meanings’ [i.e. terms & meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when [evil] desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon His Religion and not allow you to fall into this darkness. [Ref 1]

The basis of a person’s Islaam is to testify that there is no deity worthy of worship except Allaah and that Muhammad [sallal-laahu-alayhi- wasallam] is the Messenger of Allaah, to believe in Allaah, declare that Allaah is One without partner, obey Allaah’s commands, keep away from what Allaah has forbidden and single out Allaah in worship. And safeguarding this path [necessitates] the prohibition of every expression [term or word] that contains Shirk Billaah [i.e. ascribing partners to Allaah] or Kufr, or will lead to one of the two. [Ref 2]  In the Qur’aan, there are many words that are utilised to rebut the words [or terms] that are in opposition to the call of the Messengers, the revelation that was revealed to them and the truth they brought. [Ref 3]

One of the general fundamental principles [in Islaam] is to know that words [or terms] are two types: Words that are mentioned in the Qur’aan and [authentic] Sunnah, therefore, it is obligated on every believer to affirm them – affirm what Allaah and His Messenger have affirmed, and negate what Allaah and His Messenger have negated. The words [or terms] affirmed by Allaah is truth and the ones Allaah negated are [negated] in truth, for indeed Allaah speaks the truth and guides to the straight path. The words [or terms] of the Sharee’ah are sanctified, and it is from perfection in knowledge that one seeks after the [sound meanings] which the Messenger [sallal laahu alayhi wasalam] intended by them, in order to affirm what he affirmed and negate the meanings he negated; for indeed it is obligated on us to believe and bear witness to everything he has stated and follow him in everything he has commanded.

As for the words [or terms] that are neither found in the Qur’am and [authentic] Sunnah, nor did the Salaf hold a consensus regarding whether they are negated or affirmed, then it is not incumbent on anyone to agree with the one who negates them or affirms them until its intended meaning is explained. So, if its intended meaning agrees with the [revelation, commands, prohibitions etc] conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition to the [revelation, commands, prohibitions etc] conveyed by the Messenger, it is rejected. [Ref 4]

Value Those Who Give Detail When It Is Necessary And Bear In Mind That Not Every Student of Knowledge Is Able To Give Detail In Every Subject Matter

Imaam Ibnul Qayyim [rahimahullaah] said: “It is obligated on you to give detail and make a distinction, because unrestricted and general [statements] without clarification has indeed corrupted this existence [i.e. the world], and misguided the intellects and views [of the people] in every era”.

There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [5]

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] spoke about generosity in the affairs of knowledge in one of his lessons and then stated that Ibnul Qayyim [rahimahullaah] reported about Shaikhul Islaam Ibn Taymiyyah’s [rahimahullaah] amazing generosity in this affair. Then Shaikh Abdur Razzaaq [hafidhahullaah] referred the listeners to Madaarij As-Saalikeen regarding this affair. Here is a brief Faa-idah about the affair.

In Madaarij As-Saalikeen Imaam Ibnul Qayyim [rahimahullaah] spoke about generosity and its different levels, then he said that to be generous with one’s knowledge is from those loftiest levels of generosity. *To be generous with knowledge is more virtuous than generosity with wealth, because knowledge is more noble than wealth. *To be generous with knowledge necessitates that when a questioner asks a question related to the religion, you give him [or her] a detail and sufficient answer and not an answer that is only sufficient to address the needs of the questioner. *Indeed I [i.e. Ibnul Qayyim] have witnessed something amazing about Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] in relation to this affair. When he [Ibn Taymiyyah] used to be asked about an affair that requires a ruling, he would mention in his response-if he was able to do so- the Madhab of the four Imaams, the reason behind the difference of opinion and the position that carries more weight. He would also mention the other issues related to the subject matter which might even be more beneficial for the questioner than the issue he [or she] asked about. *The Sahaabah [radiyallaahu-anhum] asked the Prophet [sallal-laahu-alayhi-wasallam] about performing ablution with sea water, so he [sallal-laahu-alayhi-wasallam] said, ‘’Its water is purifying [i.e. can be used for ablution] and its dead [animals] are lawful [to eat].’’ [Bulooghul Maraam’ Hadeeth 1. Book of Purification]. So, the Prophet [sallal-laahu-alayhi-wasallam] answered their [main] question and then generously gave them [an extra response] regarding what they would be more in need of -at certain times- than the initial affair they asked about. [Ref 6]

Verify And Seek Explanation From The One You Can Reach If You Cannot Understand His Statement

Shaikh Uthaymeen [rahimahullaah] said:

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof [sound source] of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion [or his statement is examined] before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion [or observation] – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things [i.e. statements, views, opinions etc] from some of the scholars – those considered to be the beacons of [Sharee’ah] knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified [or clear to him]. [7]


[Ref 1: An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ – Vol 3. page 927. slightly paraphrased]

[Ref 2: Excerpt from ‘Mu’jam Al-Manaahee Lil Laf’dhiyyah’ page 34. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[Ref 3: Excerpt from Mu’jam Al-Manaahee Lil Lafdhiyyah’ page 10. slightly paraphrased. Publisher: Daar Al-Aasimah. 3rd edition 1996]

[Ref 4: Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17. slightly paraphrased]

[Ref 5: Source: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 page: 216. By Shaikh Saaleh Al-Fawzaan (hafidhahullaah). Slightly paraphrased]

[Ref 6: An Excerpt from Madaarij As-Saalikeen 2/43-44. فصل : مراتب الجود – Slightly paraphrased]

[Ref 7: Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76. By Shaikh Uthaymeen (rahimahullaah). Paraphrased]

Do Not Be Shy! [Ask The Upright Student of Knowledge In Your Country If You Cannot Understand His Statement On a Particular Subject Matter]

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

Employ Careful Deliberation Before Transmitting or Making Judgements On Statements

Shaikh Uthaymeen [rahimahullaah]

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof [sound source] of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion [or his statement is examined] before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion [or observation] – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things [i.e. statements, views, opinions etc] from some of the scholars – those considered to be the beacons of [Sharee’ah] knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified [or clear to him]. [Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76. By Shaikh Uthaymeen (rahimahullaah). Paraphrased]

Ask Questions to Understand, and Benefit Others, But Not For The Purpose of Fitna Or Merely Seeking to Hit One Statement of a Student Which You Do Not Agree With Against Another Statement!

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said:

It is not a condition that a questioner can only ask about what he does not know, rather he can ask about something he knows but is not known to others; so he asks a question in order to facilitate understanding for others.

If you are in the presence of a scholar and you know that some of those present fall short in affairs related to the prayer- either lackadaisical or that they do not perform the prayer on time, or that they fall short in some of its Shuroot [conditions] and waajibaat [obligatory acts of the prayer] – so you ask a question regarding these affairs even though you know the answer; you ask in order to benefit those who are present and so that they are facilitated with understand in their religion. These types of questions are very beneficial as opposed to questions that are not correct – that is because some people ask questions in order to confuse those present and bring about doubts etc. A question cannot be beneficial unless the questioner intends to benefit himself and others.

When Jibreel [alayhis-salaam] came to the Messenger [sallal-laahu-alayhi-wasallam] he did not appear as a teacher, rather he asked questions, even though the Messenger described him as one who came to teach the people their religion. This shows that the one who asks a scholar a question in order that the people can learn what they do not know is rewarded like one who teaches people their religion.

A scholar teaches people directly, but the one who asks the scholar a question becomes a means for the people to learn, for the one who guides to good is like one who does the good deed.  For example if you ask a student of knowledge in your country to give lessons in your Masjid –to teach the forty hadeeth of An-Nawawi or other books of the scholars, and you inform him of the needs of the people, so he begins to teach, explain and revise etc you will receive all that reward. The one who guides to good is just like one who performs the good deed. The commoner can be a means to teaching others by asking a scholar, or by gathering other commoners to take them to the circles of knowledge, disseminating beneficial audio lectures etc. [An excerpt from ‘Sharh of the forty hadeeth of Imaam An-Nawawi (rahimahullaah)’. Lesson number 2]

The Difference Between Mutual Rivalry And Hastening Towards Righteous Deeds – [Admonitions By Imaam Ibn Qudaamah, Imaam Ibnul Qayyim and Al-Allaamah Rabee Bin Haadi]

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

Imaam Ibn Qudaamah [rahimahullaah] said:

In most cases envy occurs between contemporaries, peers, brothers and cousins, because of the conflicting goals of everyone which lead to discord and enmity. And due to this, you will find a scholar envying another scholar, but he will not envy a worshipper; a worshipper envying another worshipper, but he will not envy a scholar; a trader envying another trader and a cobbler envying another cobbler, etc. because they have conflicting goals. The basis of this affair is due to love of the worldly things, for indeed the worldly things are restricted for those who compete for it; but as for the afterlife, there is no restriction within it, for indeed the one who loves knowledge and awareness of Allaah, knowledge and awareness regarding Allaah’s angels, Allaah’s Prophets and Allaah’s Mighty Dominion over the heavens and the earth, he will not envy others after being acquainted with these affairs, because they are not restricted by one another; rather one particular individual scholar is known by thousands of scholars, and they rejoice due to the understanding he has.

This is why there is no envy between the [upright] scholars of the religion, because their aim is to acquire knowledge and awareness of Allaah [Glorified be He and free is He from all imperfections], which is a vast affair. Their [i.e. the upright scholars] goal is to acquire a high status in the sight of Allaah and that which Allaah has kept in the afterlife is unlimited, because Allaah’s loftiest blessing is the pleasure of meeting Him, which can neither be prevented nor restrictednor can some competitors in the affair make it restricted for others; rather harmony increases as the competitors increase; but if wealth and status become the goal of the scholars, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of one person; but as for knowledgeit settles in the heart of a scholar and in the heart of the one taught by the scholar, whilst still remaining in the heart of the scholar. Therefore, whoever contemplates on the Greatness of Allaah and His Mighty Dominion [i.e. by pondering upon what Allaah has created and the revelation He has sent down], it will become the greatest pleasure for him than every other blessing, because neither can he be prevented nor restricted in that. And he will not harbour any envy in his heart towards anyone, because if others were acquainted with what he is acquainted with, it will still not reduce his pleasure in the affair.

You do not find people overcrowding to view the beauty of the sky because it is vast and unrestricted; therefore, if you are merciful to yourself, then it is obligated on you to seek after a bliss in whose path there is no obstruction and a pleasure that will not cease [i.e. the competition for this worldly life is restricted for its competitors and will come to an end, whereas the afterlife is unrestricted.] And this cannot be found in this worldly life, except by acquainting oneself with knowledge and awareness of Allaah and the amazing nature of His Dominion [over everything].

However, if you dont yearn to acquaint yourself with knowledge and awareness of Allaah and your desire is weak, then neither will you find it nor its pleasure. Therefore, you’re not man enough, because this affair is that of men, for indeed yearning for something occurs after experiencing [or tasting] it. The one who has not tasted will not knowthe one who does know will not yearnthe one who does not yearn will not seekthe one who does not seek will not find [anything], and the one who does not find [anything] will be amongst those who are deprived.

Know that envy is a great disease of the hearts and the diseases of the hearts are not cured except with knowledge and action. The beneficial knowledge for curing envy is to know that in reality envy is harmful to your Religious and worldly affairs, and the envied one is neither harmed in his Religious nor worldly affairs; rather he is benefited by it. Blessings do not cease from the person you envy. And even if you were not a believer in the resurrection, this would still have necessitated a realisation–if you are sensible– to be mindful of envy due to the pain it brings to the heart as well as [having] no benefit; then how about when you know of its punishment in the afterlife.

And the clarification of our statement: Indeed, the envied one is neither harmed in his Religious nor worldly affairs, rather he is benefited by it in his Religious and worldly affairs: That is because the blessings Allaah have decreed for him will continue until the end of his lifespan and there is no harm upon him in the hereafter [due to be envied] because he has not committed any sin in that; rather he is benefited by it because he is someone receiving oppression from you, especially if the envy comes out through speech and action.

As for the benefit in the worldly life [i.e. the benefits of being envied] , it is because the most important aim of the creation is [to witness] the grief of an enemy and there is no punishment greater than the [blameworthy] envy you find in yourself. If you contemplate on what we have mentionedyou will know that you are indeed an enemy to yourself a friend of your enemy [within yourself].  Your likeness is nothing other than that of a person who threw a stone at his enemy to kill him, but he could not harm him and the stone bounced back on his right eye and plucked it out. So his anger increased and he -again – threw a stone harder than the first one, but it bounced back on his other eye and plucked it out. So his rage increased, and he threw a third stone, but it bounced back on his head and broke it, whilst his enemy is safe and laughing at him. This is a knowledge base cure [for envy]. If a person reflects upon this, the inferno of envy will be extinguished from his heart.

As for beneficial action [to help cure envy], then it is to make binding upon oneself to destroy what envy commands one to do. If it arouses him towards hatred and defamation of the one who is enviedhe should make it binding upon himself to praise and extol him. If it makes him arrogant, he will make it binding upon himself to be humble towards him [i.e. the one envied]; and if it makes him block favours from reaching himhe should make it binding upon himself to increase in giving him favours. And there were a group of the pious predecessors who whenever it reached them that a person backbit them, they would give him [i.e. the back bitter] a gift. These are very beneficial remedies for envy. [Ref 1]

Imaam Ibnul Qayyim [rahimahullaah] said:

Allaah [The Most High] said:

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ

حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ

The mutual rivalry for piling up of worldly things diverts you, Until you visit the graves (i.e. till you die). [102:1-2]

Imaam Ibnul Qayyim [rahimahullaah] stated about this mutual rivalry: It is everything a slave pile up in rivalry against others (with regards to things of) the worldly life, such as wealth, prestige (ownership) of slaves, construction of buildings or growing crops; or knowledge by way of which Allaah’s Face is not sought; or deeds through which [one does not seek] to get close to Allaah. All this is from mutual rivalry in piling up of worldly things, which diverts (a person) from Allaah and the home of the Afterlife. [Ref 2]

IShaikh Rabee Bin Haadi [may Allaah preserve him] said:

Abdullaah Ibn Mas’ood [radiyallaahu-anhu] said that the noble messenger [sallal laahu alayhi wasallam] said, ‘’There is no envy except in two cases: a man whom Allah has given Al-Hikmah [i.e. knowledge of the Qur’aan and Sunnah] and he acts according to it; and a man whom Allah has given wealth and he spends it righteously. [Al-Bukhaari’ Number 73]

These people have Ghibtah [i.e. they desire the blessings bestowed on others but do not have a blameworthy envy]. Hasad [envy] in this hadeeth means Ghibtah, but [as for blameworthy] envy, it is to wish that the blessings bestowed upon a personsuch as wealthknowledge and other things, should cease to exist – regardless whether you want to have the same or merely wishing that the blessings be taken away from him. This is a disease of the Yahood [i.e. those Jews who knew the truth brought by the Prophet (sallal-laahu-alayhi-wasallam) but they rejected it due to envy] and we ask Allaah to alleviate [this disease] from the Muslims, for indeed it is destructive disease, and Allaah’s Refuge is sought.

So, the Hasad intended in this hadeeth is Al-Ghibtah, which is to wish for the same blessings given to another person [without wishing that he be deprived of it]; for exampleAllaah gives a person knowledge and the [ability] to perform good deeds, so you wish that Allaah should also give you knowledge and the [ability] to perform good deeds just as it has been bestowed upon that person. This is Ghibtah and it is praiseworthy. It is a [praiseworthy] striving to excel one another in good deeds. Allaah said: [وَفِى ذَٲلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَـٰفِسُونَ – And for this [i.e. paradise] let (all) those strive who want to strive (i.e. hasten earnestly to the obedience of Allah)]. Therefore, it is incumbent upon the students of knowledge to strive in acquiring knowledge and hasten towards all that is good, but without blameworthy envy; rather they should do this based on Ghibtah and hastening earnestly to the obedience of Allaah.

As for striving and hastening towards the Dunyah [against one another], it is blameworthy. [The Prophet (sallal-laahu-alayhi-wasallam)] said: ‘’Do not envy one another and do not hate one another [i.e. blameworthy envy and hatred], do not outbid one another [i.e. do not offer a higher price for a commodity when someone else wants it even though you do not intend to buy it (Ref 2.2)] and do not compete one another in a blameworthy manner.’’ [Muslim 2563]. All these traits are blameworthy – both in the worldly and religious affairs.

Therefore, in the hadeeth [i.e. hadeeth reported by Abdullaah Ibn Mas’ood], the Messenger of Allaah [sallal-laahu-alayhi-wasallam] urged the Ummah to [hasten and seek to excel one another] in good deeds, such as in [acquiring] knowledge, [performance of the] Salaah etc. The Prophet said, ‘’The best rows are the first rows [Muslim 440]. [The Prophet also said], ‘’If the people knew [the reward for] pronouncing the Adhaan and for standing in the first row [in the congregational prayer] and found no other way to get it except by drawing lots, they would do so.’’ [Al-Bukhaari 654]

Hastening to get to the first row is a praiseworthy deed. Likewise [it is praiseworthy to] hasten towards seeking knowledgeseeking to become proficient in it, excel and become talented in it. I ask Allaah to facilitate i.e. ease and the means] for the Mutanaafiseen [i.e. those striving and hastening towards all good], so that there arises from this ummah the likes of the senior Imaamssuch as Al Awzaa’eeAth-ThawriMaalikAsh-Shaafiee, Ahmad, Ibn Taymiyyah, Muhammad Ibn Abdil Wahhaab and those like them amongst the Imaams of guidance – those by way of whom Allaah raised the guiding light of Islaam and guided the nations, and whose knowledge enlightened the whole world. [Ref 3]


[Ref 1: An Excerpt from ‘Mukhtasar Minhaajil Qaasideen’ page: 199-201. slightly paraphrased]

[Ref 2: Source: (  بدائع التفسير الجامع لما فكره الإمام ابن قيم الجوزية)   Vol 3. pg. 355]

[Ref 2.2: For further detail see Al-Minhatur Rabbaaniyyah Fee Sharhil Arba’een An-Nawawiyyah’ page 260]:

[Ref 3: An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 51-52. slightly paraphrased]

A Statement About Prohibition Against Innovations In The Religion That Can Be Understood By Everyone With Some Common Sense!

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

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

Groups amongst the people thought that the religion needed innovation, especially in their chosen path; but the affair is not as they thought, for indeed Allaah [The Exalted] said: [ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ – This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion]. [Surah Al-Maa’idah. Aayah 3].

Likewise, other texts shows that the Messenger [sallal laahu alayhi wasallam] acquainted the Ummah with everything they need in their religious affairs. Allaah said: [وَمَا ڪَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَٮٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ‌ۚ – And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid]. [Surah At-Tawbah. Aayah 115]

The Messenger [sallal laahu alayhi wasallam] said: “Verily the one – among you – who lives long will see a lot of differing, so you must adhere to my Sunnah and to the Sunnah of the Khulafaa Ar Raashideen [the rightly guided caliphs], hold onto it firmly with your molar teeth” [i.e. adhere to it firmly].

Had it been that the Sunnah of the Prophet [sallal-laahu-alayhi wasallam] and that of the Khulafaa Ar-Raashideen is not suitable and sufficient for the believer during times of much differing, it would not be permissible to command that one [returns and adheres to it]. And also he [sallal laahu alayhi wasallam] used to say in his sermons, “The worst of all affairs [in the religion] are the newly invented matters and every innovation [in the religion] is misguidance”. [An Excerpt from Al-Istiqaamah. Pages 35-36. slightly paraphrased]

Sound And Safe Approach Towards Fiqh Al-Waaqi: [Knowledge of Current Affairs]- Admonitions By Shaikh Uthaymeen and Shaikh Rabee

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

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said:

Some people say: “The one who does not understand the knowledge of current affairs is not a scholar” and they forget that indeed the Prophet [sallal laahu alayhi Wasallam] said, “Whoever Allaah wishes good for, He grants him understanding of the religion.” Then they become heedless of an existing reality, which is that busying oneself with the knowledge of current affairs diverts a person from [seeking] understanding of the religion; rather it might preoccupy [and divert] him from correct worship, and that is to worship Allaah alone, devoting one’s heart to Allaah, pondering upon Allaah’s universal signs [i.e. the things He has created] and Allaah’s divine revelation. In reality, preoccupying the youth with the Knowledge of current affairs prevents them from [seeking] understanding of Allaah’s Religion [i.e. the religion ordained by Allaah], because the heart is a vessel and it does not take another thing when it is filled with something else; therefore, it is not possible to fill it with this and that.

Busying oneself with the understanding of the Religion, fulfilling acts of worship and Tawheed, and sincerity, is better for him [i.e. it is what leads to well-being, rectification and for a person], rather than looking into the knowledge of current affairs and regarding what such and such person is about? And maybe one acquires knowledge of current affairs through weak and fabricated narrations via the media, or he bases knowledge of current affairs on the analysis and speculations of a person.  The person who is engaged in the subject matter of current affairs may seek to establish an analysis that are far from what the current affairs [shows in reality], or he looks into affairs that have been concocted for him by the enemies [regarding] a particular [expected] event; but then this event happens to be something else and does not exist at all, so all those plans come to nothing. Therefore, what is of [paramount] importance is that one acquires understanding of what Islaam requires of a person. And the understanding related to one’s self [necessitates] rectification of heart by way of sound Aqeedah and to wish good for the Muslims, and this is [also] connected to the understanding of halaal, haraam and other affairs of a similar nature. A person must acquaint himself with knowledge of current affairs if he is in need of it; but as for giving it complete importance in relation to affairs [or events] that have not occurred in reality, such as lies, deception, analysis and speculation, this has no [sound] basis. [Ref 1]

 Returning to Those Who Are Truly Able to Analyse And Repel The Plots of The Disbelievers

Shaikh Rabee Bin Haadee Al-Madkhalee (may Allaah preserve him) says:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’aan and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of ‘Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allaah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islaam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.” [Ref 2]

Obligatory to Return to The Senior Scholars In Affairs Related to Universal Public Safety

Allaah (The Most High) said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

When there comes to them some matter touching (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 Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.'[4:83]

Imaam Ibn Katheer (rahimahullaah) said: ”In this ayah (there) is a rebuke against the one who rushes towards affairs and then gives news about it before verifying it – circulates and spreads it -and perhaps there is no credibility in it.”

Therefore, this ayah obligates verification and clarification when (news) is heard, as Ibn katheer (rahimahullaah) mentioned. It rebukes the one who hastens in transmitting and spreading (news) before verifying its credibility.

This ayah (also) guides to another affair and that is (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, for there is no benefit in transmitting it to the common people; rather what is of benefit is that it is transmitted to the people in authority because they are those with a sound understanding of the affairs and the benefits that are extracted from them. They are the ones with the ability to avert the harmful affairs.

Ibn Katheer then mentioned a number of narrations about being careful about hastiness and lack of verifying news- and from them is a narration by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ‘’It is enough for a man to prove himself a liar when he goes on narrating whatever he hears’’.

And Mugheerah bin Shubah (radiyallaahu-anhu) said, ‘’The Messenger of Allaah (sallal-laahu-alayhi-wasallam) forbade Qeel Wal Qaal (i.e. so and so said)’’.  Ibn Katheer (rahimahullaah) said, ‘’It is the one who narrates a great deal of that which the people say without verification, contemplation and clarification’’.

Then Ibn Katheer (rahimahullaah) stated: The hadith of Umar (radiyallaahu-anhu) collected by Bukhaari and Muslim should be mentioned here; when Umar was told that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) divorced his wives, he left his house and entered the mosque, where he found the people talking about it; so he could not endure waiting and ask for the permission of the Prophet (sallal-laahu-alayhi-wasallam) to speak to him; then Umar asked the Prophet, saying, ‘‘Have you divorced your women?’’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So Umar said, I said ‘Allaahu Akbar……’

And in the narration collected by Imaam Muslim, Umar said, I asked, ‘Have you divorced them?’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So I stood by the door of the mosque and shouted with a loud voice, saying, ‘The Messenger of Allaah did not divorce his wives’.  Then the ayah (i.e. Ayah 83, Surah Nisaa) was revealed.  Umar said, ‘I investigated this affair properly’ (i.e. whether the Prophet did divorce his wives).

Imaam As-Sadi [rahimahullaah] said about this Aayaah [i.e. An-Nisaa 83]: This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them- that they should verify the [news of that affair] and not to be hasty in spreading it; rather they should refer it back to the Messenger [sallal-laahu-alayhi-wasallam] and to those in authority- the people of sound opinions, the people of knowledge; those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and that which is in opposition to it [i.e. the scholars].  So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news.  That is why Allaah stated:

وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

‘’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)’’- Meaning: They would have derived from it [the proper cause of action] through contemplation and through their correct opinions and rightly guided sciences.

Therefore, in this there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].

[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: by way granting you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬  – you would have followed Shaitan (Satan), save a few of you]. [Ref 3]


[Ref 1]: An Excerpt from ‘Sharh Hilyati Taalibil Ilm’ pages 194-195. slightly paraphrased

[Ref 2]: An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah

[Ref 3] An Excerpt from ‘Al-Fitnah Wa Mawqiful Muslim Minhaa’ 78-83 slightly paraphrased

Loving One Another For The Sake of Allaah And What That Necessitates – By Shaikh Zayd Bin Haadi and Shaikh Albaani [rahimahumallaah]

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

Anas Bin Maalik [radiyallaahu anhu] said, “A man went past the Prophet [sallal laahu alayhi wasallam] whilst there were people with him [i.e. with the Prophet]; so [another] man who was with the Prophet said, ‘Indeed, I love this one [i.e. the one who went past] for the sake of Allaah’. The Prophet [sallal laahu alayhi wasallam] said, ‘Have you made that known to him?’ He said, ‘No’. The Prophet said, ‘Get up and make that known to him’. He went to him and made that known’, so he [i.e. the other man] said, ‘May the one for whose sake you love me also love you’. Then he returned to the Prophet [sallal laahu alayhi wasallam] and informed him regarding what the man said, so the Prophet [sallal laahu alayhi wasallam] said, ‘You will be with the one you love and will receive what you hope for [i.e. reward]’”.

Shaikh Zayd Bin Haadi [rahimahullaah] said:

In this this hadeeth, there is a clarification [regarding the fact that] the Prophet [sallal laahu alayhi wasallam] used to sit with his companions to speak to them and make known to them that which they were in need of.

In this hadeeth, there is [proof regarding the fact that] it is obligated on the believers to love one another and establish that which is necessary to establish this love. The love legislated in the Sharee’ah is an act of worship of the heart, and there are deeds that would necessitate its existence, such as being good to the person you love, visiting the sick, following the Janaazah, giving sincere advice, enjoining good and forbidding evil, and helping him in that which is good. All these deeds and others are from that which necessitates the presence of that love that is legislated in the Sharee’ah, whose meaning is that a believing man loves another believing brother for the sake of Allaah, because he is steadfast upon Allaah’s Sharee’ah.

In this hadeeth, there is [proof to show that] it is legislated to inform someone you love for the sake of Allaah about it, saying: “Indeed, I love you for the sake of Allaah”, so that a bond is created between you and him, and he knows that he has brothers in Eemaan who love him and wish good for him just as they love good for themselves.

In this hadeeth, [there is proof to established the fact that] reward is given based on the deed, because whoever loves another person for the sake of Allaah, Allaah also will love him. And whoever Allaah loves, Allaah will honour him due to being pleased with him and enter him into Jannah- a Jannah whose width is that of the heavens and the earth.

And in this hadeeth, there is evidence to show that those who love one another for the sake of Allaah- truthful about it and visiting one another- have a lofty status in the sight of Allaah, just as it has been established in a sound hadeeth reported by Imaam Muslim [rahimahullaah] from Abu Hurairah [radiyallaahu-anhu] who said, “The Messenger of Allaah [sallal laahu alayhi wasallam] said that Allaah said, ‘Indeed Allaah will say on the day of Judgement, ‘Where are those who loved one another for my sake; I will provide them with a shade on this day in which there will be no shade except my shade [Ref A] [i.e. Allaah will provide them with a shade from His Throne]. [Source: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah vol 1.pages 139-140. Slightly paraphrased]

Questioner asked Shaikh Albaani [rahimahullaah]: Is it obligated on a person who loves another person to say to him, “I love you for the sake of Allaah?”

Shaikh Albaani [rahimahullaah] replied: Yes, but love for the sake of Allaah has a high value and those who give [what it necessitates] are very few!! Do you know its value? Is there anyone who knows its value? Whoever knows, then let him give us an answer?

A person in the gathering replied to the Shaikh [rahimahullaah]: The Messenger [sallal laahu alayhi wasallam] said: There are seven people whom Allaah will shade with His shade [i.e. the shade of Allaah’s Throne] …and amongst them are two men who love each other for the sake of Allaah – they meet each other and depart on that basis.

The Shaikh [rahimahullaah] replied: This statement is sound within [its context], but it is not an answer to the question. It is a close definition of ‘love for the sake of Allaah’ but not a comprehensive definition. I do not mean the reward in the Aakhirah, [rather] my question is, ‘’What is the valuable thing that must be given by a person who loves another person for the sake of Allaah? The intent behind my question is what is the deed that would show -as a proof- that love for the sake of Allaah [exist] between two people who [claim] love for each other for the sake of Allaah; because it maybe be that two people love each other, but their love is based on [admiration of each other’s characteristics or traits]. Therefore, what is the proof of real love [for the sake of Allaah]?’’

A second person replied to the Shaikh [rahimahullaah]: ‘’To love for a person what you love for yourself.’’ The Shaikh [rahimahullaah] said, ‘’This is one of the qualities of loving for the sake of Allaah.’’

A third person said to the Shaikh [rahimahullaah]: The answer might be found in the hadeeth: There are three things that when found in a person, he will taste the sweetness of Eemaan….and one of those things is that one loves a person for nothing else other than for the sake of Allaah. Shaikh said: This is not the answer, rather this is [one of the] effects of loving for the sake of Allaah – the sweetness found in one’s heart.

A fourth person said to the Shaikh [rahimahullaah]: Allaah [The Most High] said:

وَٱلۡعَصۡرِ

 إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ

 إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By Al-‘Asr (the time). Verily! Man is in loss; Except those who believe [in Islamic Monotheism] and do righteous good deeds and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds which Allaah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden], and recommend one another to patience [for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause].

The Shaikh [rahimahullaah] replied: Well done! This is the answer. If I really love you for the sake of Allaah, I will give you advice and likewise you’ll do the same for me. This act of giving advice is very rare amongst those who claim that they love each other for the sake of Allaah. It may be that there is some sincerity in their love, but it is not complete. Therefore, every one of us should safeguard the other, and -in this case- the valuable thing to be given due to loving one another for the sake of Allaah is that everyone sincerely advises one another, by enjoining good and forbidding evil – always and forever. [Ref 1] And it has been reported that it was from the practice of the Sahaabah-amongst themselves- that when parting company from each other after meeting, one of them would recite Surah Asr to the other [Ref 2]. [الحاوي من فتاوي الألباني – page 165]


Ref 1: Read more here: http://www.abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/

Ref 2:

English here: When two men among the Sahaabah of the Prophet [sallal-laahu-alayhi-wasallam] met, they would not depart until one of them recited to the other: “By al‑‘Asr (the time). Verily, man is in loss”[Surah al-‘Asr], and thereafter, one would give salaam to the other. Shaikh Albaani [rahimahullaah] said in As-Saheehah Number 2648, page 308: The chain of this narration is authentic.

English text here: Then on page 309, the Shaikh [rahimahullaah] said: Finally, we take and benefit from this that the Sahaabah used hold onto this practice- the recitation of Surah Al-Asr [i.e. when two of them were about to depart from each other after meeting], because we believe that they are far removed from innovating an act of worship into the religion through which a person seeks to get close to Allaah, so they must have adhered to this practice due to what they were acquainted with from the Prophet [sallal-laahu-alayhi-wasalam]- either based on a statement of his, action or tacit approval. [Excerpt: paraphrased]

[Ref A: see Shaikh Rabee’s risaalah tiltled: القول الواضح المبين في المراد بظل الله الذي وعد به المؤمنين العاملين ]