Tag: Truth

Can Jihaad Against The Tongue Be Harder Than Tahajjud (Night Prayer), Fasting and Refraining From Doubtful Matters?!

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

Quote: “Disobedience can appear agreeable to a human being, such as Gheebah, Nameemah, self-praise and being quarrelsome – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. The intense urge to engage in these deeds agrees with the soul’s desire, becomes easy for the tongue to move and thus one’s patience weakens; so due to this the Messenger [peace and blessings of Allaah be upon him] said to Mu’aadh [may Allaah be pleased with him], ‘Restrain your tongue’, so Mu’aadh said, ‘O Messenger of Allaah! Will we be held accountable for what we say?’ He said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!'” [Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

Regarding the statement, “May your mother be bereaved of you, O Mu’aadh!” The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is “May his mother lose him”, rather what is intended is persuasion and exhortation. [Sharh Al-Arba’een An-Nawawiyyah’ by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (may Allaah have mercy upon him). Hadeeth Number 29, page 295]

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Jihaad_Against_The_Tongue

 

Tribal and Clan Leaders, Allies and Adversaries, People of Sharee’ah Knowledge, Business Partners, Colleagues, Pseudo Muftis etc [What Distinguishes One In Control of Desires During Disputes?]

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

Allaah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Verse 135]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

Allaah [Glorified be He and free is He from all imperfections] commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally. And the affair that is most worthy of being established with justice are the statements and methodology related to the commands of Allaah as well as everything that Allaah has related (i.e. in the Qur’aan and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to the command of Allaah and a negation (i.e. either intentionally or unintentionally) of that which Allaah’s Messenger [peace and blessings of Allaah be upon him] was sent with (i.e. the Qur’aan and the authentic Sunnah).

The establishment of justice is the responsibility of those entrusted with the task to convey Islaam after the death of the Messenger, and this task cannot become a reality unless when one establishes it based on pure justice and sincerity to Allaah- (sincerity) to Allaah’s Book, to Allaah’s Messenger (i.e. follow him) and sincere dealings and advice when dealing with Allaah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets); but not that one who merely makes his companions, sect and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because (then) where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation?!

Then Allaah (The Most High) says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]: A witness is that one who presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allaah [The Most High] command us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allaah and not for other than Allaah.

And in (Surah Al-Maa’idah Verse 8, Allaah (The Most High) said]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses]: This Aayah establishes four affairs: One should stand out firmly for justice and carries that out for sake of Allaah; witness to justice and carries that out for the Sake of Allaah. Then Allaah [The Most High] said: [وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ – Even though it be against yourselves, or your parents, or your kin].

Allaah [Glorified be He and free is He from all imperfections] commands us to stand out firmly for justice and testify (for or against) everyone, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his other close relatives and his best friend amongst the people. If a person’s love for himself, his parents and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then indeed none will stand out firmly for justice in such circumstances except one whose love for Allaah and His Messenger is more than their love for everyone else. Likewise, a person has to establish justice when dealing with his enemies and that one that one who deprives him of his rights, because indeed it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents and relatives) should not make him fall short in establishing truth, just as some of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from truth”.

The two verses of the Qur’aan [i.e.Surah An-Nisaa Verse 135 and Surah Al-Maa’idah Verse 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.
Then Allaah [The Most High] said: [إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ – Be he rich or poor, Allah is a Better Protector to both (than you)]- Meaning, Allaah is the Lord of both of them and their Protector, and they are both His slaves. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your hearts become lackadaisical towards standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector to both the rich and poor person. Allaah knows the affair of the rich person more than you and He is more Merciful to the poor than you, so do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allaah said: [فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ – So follow not the lusts (of your hearts), lest you may avoid justice]. Meaning, Allaah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allaah [The Most High] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]. Meaning, Allaah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth, then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occurs when one utters a word in a context in which it does not establish the truth – either adding to the word or omitting something from it, or substituting it with something else- to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it etc. Allaah [The Most High] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

And when it is the case that a witness is required to bear witness based on what the affair should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate on this verse and the treasures of knowledge it contains. The Eemaan of a person cannot be complete, except by way of accepting the texts of the Sharee’ah and calling the people to them – neither turning away from them at times nor distorting them at other times. (1)

Narrated Umm Salamah [may Allaah be pleased with her] that Allaah’s Messenger [peace and blessings be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire and let him not take it”. [Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181]

Some Benefits Derived From This Hadeeth:

[a] The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent; but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

[b] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen.

[c] This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

[d] This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier, because in reality a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

[e] This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants, whilst he is upon falsehood.

[f] This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. The Mujtahid is forgiven (when he makes a mistake). (2)

Amr Bin Al-Aas [may Allaah be pleased with him] narrated that he heard Allaah’s Messenger [peace and blessings of Allaah be upon him]saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

A Mujtahid is not deprived of reward. The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [may Allaah be pleased with him], “The one who speaks about the religion without knowledge and out of ignorance (is guilty of) lying and he is sinful. The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allaah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allaah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct; but if he is mistaken, he receives one reward. A Mujtahid can be correct or mistaken. (3)

Who Is Qualified to Give a Fatwa

Abdur-Rahmaan Bin Abee Layla [may Allaah have mercy upon him] said: I have met a hundred and twenty companions of the Messenger [sallal-laahu-alayhi-wasallam] in this Masjid and not a single one of them would be asked about a hadeeth, except he wished that his brother would suffice him in (answering). Then the affair was assigned to a people who claimed knowledge at present. They give answers in affairs which if presented to Umar Ibnul Khattaab [radiyallaahu-anhu], he would have gathered the (Sahaabah of) Badr to consult them. [Sharhus Sunnah of Imaam Al-Baghawee: 1/305]

Imaam Shaafi’ee [may Allaah have mercy upon him] said:

It is not permissible for anyone to give fatwa in Allaah’s Religion except a man who is knowledgeable about the Book of Allaah – [knowledgeable] about its Naasikh and Mansookh [i.e. the science of abrogating and abrogated related to verses of the Qur’aan]; its Muhkam [i.e. the clear verses which the scholars who are firmly grounded in knowledge point out be to those that do not require explanation by other verses] and its Mutashaabih [i.e. the verses which the scholars who are firmly grounded in knowledge point out be ones that require elaboration and explanation through other verses]; its [sound] interpretation; [knowledge about when an Ayah or Surah] was revealed- whether it is Makkiy or a Madaniy [i.e. the subject matter regarding how to determine that an Aayah or Surah was revealed in Makkah or Medeenah]; what is intended by a verse and for which circumstances [or purpose] it was revealed. Thereafter, he should have sure knowledge about the hadeeth of the Messenger of Allaah [sallal-laahu-alayhi-wasallam] in relation to its Naasikh and Mansookh [i.e. the subject matter regarding the abrogating and abrogated ahaadeeth discussed by the scholars who are firmly grounded in knowledge], and he should know the affairs of the hadeeth in the manner in which he knows the Qur’aan. He should have sure knowledge about the Arabic language and Arabic poetry, and what is needed of it. Then he applies this [knowledge] alongside being a just person and one whose speech is little. He should be one who has the ability to adjudicate [or make sound judgements] on the differences of opinions held by the scholars of the different eras and he should be talented. If he is like this [i.e. if the upright scholars upon sound Islamic creed and methodology- those firmly grounded in knowledge-testify that he is qualified in all these fields], then he can speak and issue fatwa in affairs of halaal and haraam. But if he is not, then it is not for him to give fatwa. (4)

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] said:

We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, ‘This is ijtihaad’. When Hikmatiyaar and the misguided parties [in Afghanistan] murdered Shaikh Jameel Ur-Rahmaan, they said: ‘This is ijtihaad.’ They [ahlul bidah] do not fall into an affair of misguidance or a calamity except that they say, “This is ijtihaad.” This is [tantamount] to diluting Islaam, falsehood, misguidance, bidah and confounding truth with falsehood, when the mistakes of the [true and qualified scholars of ijtihaad]- for which they are rewarded- are placed at the same level with innovation, about which the Messenger declared to be destined for the hell fire. (5)


[Ref 1: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim. Vol 1. Page 300-303]

[Ref 2: An Excerpt From Saheeh Al-Bukhaari – Kitaab Al-Ahkaam with Fathul Baari. Hadeeth Number 7181]

[Ref 3: Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33. slightly paraphrased];

[Ref 4: Source: An Excerpt from I’laam Al-Muwaqqi’een 2/87. Publisher: Daar Ibn Al-Jawziyyah’ 1st ed 1423AH.slightly paraphrased]

[Ref 5: An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

Reflection On Some Verses of The Qur’aan Regarding Water!

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

Allaah [The Exalted] stated:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ
ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious). Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). [Surah Al-Baqarah. Verses 21-22]

Allaah [The Exalted] stated:

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬

For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they (polytheists and disbelievers) invoke cannot respond to them with a thing, no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use). [Surah Ar-Rad. Verse 14]

Imaam as-Sadi [may allaah have mercy upon him him] said: This is an excellent similitude regarding the invocation of the one who invokes other than Allaah, for he is like one who stretches his hand at the edge of a deep well [to get some] water, even though it is impossible to reach it by doing so. This is the case regarding the one who invokes false deities besides Allaah [The Most High], for he will not reach his goal. Allaah [The Most High] said in another Ayah:

إِنَّ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَا لَا تُفَتَّحُ لَهُمۡ أَبۡوَٲبُ ٱلسَّمَآءِ وَلَا يَدۡخُلُونَ ٱلۡجَنَّةَ حَتَّىٰ يَلِجَ ٱلۡجَمَلُ فِى سَمِّ ٱلۡخِيَاطِ‌ۚ وَڪَذَٲلِكَ نَجۡزِى ٱلۡمُجۡرِمِينَ

Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimun (criminals, polytheists, sinners, etc.). [7:40]

[وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬ – and the invocation of the disbelievers is nothing but an error (i.e. of no use)]: Meaning: They invoke false deities; therefore their invocation is tantamount to misguidance. As for Allaah, He is the True King of the entire creation and the only deity worthy of worship, therefore, to worship Him alone is the truth and it is what will definitely benefit a person in this life and the next. [Tayseer al-Kareem Ar-rahmaan Fee Tafseer Kalaam al-Mannaan). slightly paraphrased]

Allaah [The Exalted] stated:

وَٱلَّذِينَ ڪَفَرُوٓاْ أَعۡمَـٰلُهُمۡ كَسَرَابِۭ بِقِيعَةٍ۬ يَحۡسَبُهُ ٱلظَّمۡـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُ ۥ لَمۡ يَجِدۡهُ شَيۡـًٔ۬ا وَوَجَدَ ٱللَّهَ عِندَهُ ۥ فَوَفَّٮٰهُ حِسَابَهُ ۥ‌ۗ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ
أَوۡ كَظُلُمَـٰتٍ۬ فِى بَحۡرٍ۬ لُّجِّىٍّ۬ يَغۡشَٮٰهُ مَوۡجٌ۬ مِّن فَوۡقِهِۦ مَوۡجٌ۬ مِّن فَوۡقِهِۦ سَحَابٌ۬‌ۚ ظُلُمَـٰتُۢ بَعۡضُہَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُ ۥ لَمۡ يَكَدۡ يَرَٮٰهَا‌ۗ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُ ۥ نُورً۬ا فَمَا لَهُ ۥ مِن نُّورٍ

As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account. Or [the state of a disbeliever] is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. [Surah An-Noor. Verses 39-40]

Allaah [The Exalted] stated:

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِى تَجۡرِى فِى ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِيہَا مِن ڪُلِّ دَآبَّةٍ۬ وَتَصۡرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding. [Surah Al-Baqarah. Verse 164]

Allaah [The Exalted] stated:

وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦ نَبَاتَ كُلِّ شَىۡءٍ۬ فَأَخۡرَجۡنَا مِنۡهُ خَضِرً۬ا نُّخۡرِجُ مِنۡهُ حَبًّ۬ا مُّتَرَاڪِبً۬ا وَمِنَ ٱلنَّخۡلِ مِن طَلۡعِهَا قِنۡوَانٌ۬ دَانِيَةٌ۬ وَجَنَّـٰتٍ۬ مِّنۡ أَعۡنَابٍ۬ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُشۡتَبِهً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ‌ۗ ٱنظُرُوٓاْ إِلَىٰ ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦۤ‌ۚ إِنَّ فِى ذَٲلِكُمۡ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يُؤۡمِنُونَ

It is He Who sends down water (rain) from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth green stalks, from which We bring forth thick clustered grain. And out of the date-palm and its spathe come forth clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates, each similar (in kind) yet different (in variety and taste). Look at their fruits when they begin to bear, and the ripeness thereof. Verily! In these things there are signs for people who believe. [Surah Al-An’aam. Verse 99]

Allaah [The Exalted] stated:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدً۬ا رَّابِيً۬ا‌ۚ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِى ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَـٰعٍ۬ زَبَدٌ۬ مِّثۡلُهُ ۥ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَـٰطِلَ‌ۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءً۬‌ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِى ٱلۡأَرۡضِ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ

He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood . Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief). [Surah Ar-Rad. Verse 17]

Allaah [The Exalted] stated:

وَأَرۡسَلۡنَا ٱلرِّيَـٰحَ لَوَٲقِحَ فَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَسۡقَيۡنَـٰكُمُوهُ وَمَآ أَنتُمۡ لَهُ ۥ بِخَـٰزِنِينَ

And We send the winds fertilizing (to fill heavily the clouds with water), then caused the water (rain) to descend from the sky, and We gave it to you to drink, and it is not you who are the owners of its stores [i.e. to give water to whom you like or to withhold it from whom you like]. [Surah Al-Hijr. Verse 22]

Allaah [The Exalted] stated:

هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬‌ۖ لَّكُم مِّنۡهُ شَرَابٌ۬ وَمِنۡهُ شَجَرٌ۬ فِيهِ تُسِيمُونَ
يُنۢبِتُ لَكُم بِهِ ٱلزَّرۡعَ وَٱلزَّيۡتُونَ وَٱلنَّخِيلَ وَٱلۡأَعۡنَـٰبَ وَمِن ڪُلِّ ٱلثَّمَرَٲتِ‌ۗ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لِّقَوۡمٍ۬ يَتَفَڪَّرُونَ

He it is Who sends down water (rain) from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture; with it He causes to grow for you the crops, the olives, the date-palms, the grapes, and every kind of fruit. Verily! In this is indeed an evident proof and a manifest sign for people who give thought. [Surah An-Nahl. Verses 10-11]

Allaah [The Exalted] stated:

أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَتُصۡبِحُ ٱلۡأَرۡضُ مُخۡضَرَّةً‌ۗ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ۬

See you not that Allah sends down water (rain) from the sky, and then the earth becomes green? Verily, Allah is the Most Kind and Courteous, Well-Acquainted with all things. [Surah Al-Hajj. Verse 63]

Allaah [The Exalted] stated:

وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءَۢ بِقَدَرٍ۬ فَأَسۡكَنَّـٰهُ فِى ٱلۡأَرۡضِ‌ۖ وَإِنَّا عَلَىٰ ذَهَابِۭ بِهِۦ لَقَـٰدِرُونَ
فَأَنشَأۡنَا لَكُم بِهِۦ جَنَّـٰتٍ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَـٰبٍ۬ لَّكُمۡ فِيہَا فَوَٲكِهُ كَثِيرَةٌ۬ وَمِنۡہَا تَأۡكُلُونَ
وَشَجَرَةً۬ تَخۡرُجُ مِن طُورِ سَيۡنَآءَ تَنۢبُتُ بِٱلدُّهۡنِ وَصِبۡغٍ۬ لِّلۡأَڪِلِينَ

And We sent down from the sky water (rain) in (due) measure, and We gave it lodging in the earth, and verily, We are Able to take it away. Then We brought forth for you therewith gardens of date-palms and grapes, wherein is much fruit for you, and whereof you eat. And a tree (olive) that springs forth from Mount Sinai, that grows oil, and (it is a) relish for the eaters. [Surah Al-Muminoon. Verses 18-20]

Allaah [The Exalted] stated:

وَلَٮِٕن سَأَلۡتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ مِنۢ بَعۡدِ مَوۡتِهَا لَيَقُولُنَّ ٱللَّهُ‌ۚ قُلِ ٱلۡحَمۡدُ لِلَّهِ‌ۚ بَلۡ أَڪۡثَرُهُمۡ لَا يَعۡقِلُونَ

If you were to ask them: “Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?” They will surely reply: “Allah.” Say: “All the praises and thanks be to Allah!” Nay! Most of them have no sense. [Surah Al-Ankabut. Verse 63]

Allaah [The Exalted] stated:

أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦ ثَمَرَٲتٍ۬ مُّخۡتَلِفًا أَلۡوَٲنُہَاۚ وَمِنَ ٱلۡجِبَالِ جُدَدُۢ بِيضٌ۬ وَحُمۡرٌ۬ مُّخۡتَلِفٌ أَلۡوَٲنُہَا وَغَرَابِيبُ سُودٌ۬

See you not that Allah sends down water (rain) from the sky, and We produce therewith fruits of varying colours, and among the mountains are streaks white and red, of varying colours and (others) very black. [Surah Al-Faatir. Verse 27]

Allaah [The Exalted] stated:

مِّن وَرَآٮِٕهِۦ جَهَنَّمُ وَيُسۡقَىٰ مِن مَّآءٍ۬ صَدِيدٍ۬
يَتَجَرَّعُهُ ۥ وَلَا يَڪَادُ يُسِيغُهُ ۥ وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن ڪُلِّ مَكَانٍ۬ وَمَا هُوَ بِمَيِّتٍ۬‌ۖ وَمِن وَرَآٮِٕهِۦ عَذَابٌ غَلِيظٌ۬

In front of him (every obstinate, arrogant dictator) is Hell, and he will be made to drink boiling, festering water. He will sip it unwillingly, and he will find a great difficulty to swallow it down his throat, and death will come to him from every side, yet he will not die and in front of him, will be a great torment. [Surah Ibraaheem. Verses 16-17]

Allaah [The Exalted] stated:

ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدً۬ا وَسَلَكَ لَكُمۡ فِيہَا سُبُلاً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجۡنَا بِهِۦۤ أَزۡوَٲجً۬ا مِّن نَّبَاتٍ۬ شَتَّىٰ
كُلُواْ وَٱرۡعَوۡاْ أَنۡعَـٰمَكُمۡ‌ۗ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلنُّهَىٰ
مِنۡہَا خَلَقۡنَـٰكُمۡ وَفِيہَا نُعِيدُكُمۡ وَمِنۡہَا نُخۡرِجُكُمۡ تَارَةً أُخۡرَىٰ

Who has made earth for you like a bed (spread out); and has opened roads (ways and paths etc.) for you therein; and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation. Eat and pasture your cattle, (therein); verily, in this are proofs and signs for men of understanding. Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again. [Surah Taha. Verses 53-55]

Allaah [The Exalted] stated:

وَهُوَ ٱلَّذِىٓ أَرۡسَلَ ٱلرِّيَـٰحَ بُشۡرَۢا بَيۡنَ يَدَىۡ رَحۡمَتِهِۦ‌ۚ وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءً۬ طَهُورً۬ا
لِّنُحۡـِۧىَ بِهِۦ بَلۡدَةً۬ مَّيۡتً۬ا وَنُسۡقِيَهُ ۥ مِمَّا خَلَقۡنَآ أَنۡعَـٰمً۬ا وَأَنَاسِىَّ ڪَثِيرً۬ا
وَلَقَدۡ صَرَّفۡنَـٰهُ بَيۡنَہُمۡ لِيَذَّكَّرُواْ فَأَبَىٰٓ أَڪۡثَرُ ٱلنَّاسِ إِلَّا ڪُفُورً۬ا

And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain), and We send down pure water from the sky, that We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created. And indeed We have distributed it (rain or water) amongst them in order that they may remember the Grace of Allah, but most men refuse (or deny the Truth or Faith) and accept nothing but disbelief or ingratitude. [Surah Al-Furqan. Verses 48-50]

Allaah [The Exalted] stated:

وَمِنۡ ءَايَـٰتِهِۦ يُرِيڪُمُ ٱلۡبَرۡقَ خَوۡفً۬ا وَطَمَعً۬ا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءً۬ فَيُحۡىِۦ بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ

And among His Signs is that He shows you the lightning, by way of fear and hope, and He sends down water (rain) from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand. [Surah Ar-Rum. Verse 24]

Allaah [The Exalted] stated:

خَلَقَ ٱلسَّمَـٰوَٲتِ بِغَيۡرِ عَمَدٍ۬ تَرَوۡنَہَا‌ۖ وَأَلۡقَىٰ فِى ٱلۡأَرۡضِ رَوَٲسِىَ أَن تَمِيدَ بِكُمۡ وَبَثَّ فِيہَا مِن كُلِّ دَآبَّةٍ۬‌ۚ وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَنۢبَتۡنَا فِيہَا مِن ڪُلِّ زَوۡجٍ۬ كَرِيمٍ

He has created the heavens without any pillars, that you see and has set on the earth firm mountains, lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein. [Surah Luqmaan. Verse 10]

Allaah [The Exalted] stated:

ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ‌ۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِىٍّ۬ وَلَا شَفِيعٍ‌ۚ أَفَلَا تَتَذَكَّرُونَ
يُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلۡأَرۡضِ ثُمَّ يَعۡرُجُ إِلَيۡهِ فِى يَوۡمٍ۬ كَانَ مِقۡدَارُهُ ۥۤ أَلۡفَ سَنَةٍ۬ مِّمَّا تَعُدُّونَ
ذَٲلِكَ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ ٱلۡعَزِيزُ ٱلرَّحِيمُ
ٱلَّذِىٓ أَحۡسَنَ كُلَّ شَىۡءٍ خَلَقَهُ ۥ‌ۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَـٰنِ مِن طِينٍ۬
ثُمَّ جَعَلَ نَسۡلَهُ ۥ مِن سُلَـٰلَةٍ۬ مِّن مَّآءٍ۬ مَّهِينٍ۬
ثُمَّ سَوَّٮٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ‌ۖ وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَٱلۡأَفۡـِٔدَةَ‌ۚ قَلِيلاً۬ مَّا تَشۡڪُرُونَ

Allah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? He arranges (every) affair from the heavens to the earth, then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world’s time). That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful. Who made everything He has created good, and He began the creation of man from clay. Then He made his offspring from semen of worthless water (male and female sexual discharge). Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give! [Surah As-Sajdah. Verses 4-9]

Allaah [The Exalted] stated:

أَفَرَءَيۡتُم مَّا تُمۡنُونَ
ءَأَنتُمۡ تَخۡلُقُونَهُ ۥۤ أَمۡ نَحۡنُ ٱلۡخَـٰلِقُونَ

Then tell Me (about) the human semen that you emit. Is it you who create it (i.e. make this semen into a perfect human being), or are We the Creator? [Surah Al-Waaqi’ah. Verses 58-59]

Allaah [The Exalted] stated:

أَفَرَءَيۡتُمُ ٱلۡمَآءَ ٱلَّذِى تَشۡرَبُونَ
ءَأَنتُمۡ أَنزَلۡتُمُوهُ مِنَ ٱلۡمُزۡنِ أَمۡ نَحۡنُ ٱلۡمُنزِلُونَ
لَوۡ نَشَآءُ جَعَلۡنَـٰهُ أُجَاجً۬ا فَلَوۡلَا تَشۡكُرُونَ

Tell Me! The water that you drink. Is it you who cause it from the rainclouds to come down, or are We the Causer of it to come down? If We willed, We verily could make it salt (and undrinkable), why then do you not give thanks (to Allah)? [Surah Al-Waaqi’ah. Verses 68-70]

Allaah [The Exalted] stated:

وَمَا يَسۡتَوِى ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبٌ۬ فُرَاتٌ۬ سَآٮِٕغٌ۬ شَرَابُهُ ۥ وَهَـٰذَا مِلۡحٌ أُجَاجٌ۬ۖ وَمِن كُلٍّ۬ تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِيهِ مَوَاخِرَ لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ

And the two seas (kinds of water) are not alike, this fresh and pleasant to drink, and that saltish and bitter. And from them both you eat fresh tender meat, and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His Bounty, and that you may give thanks. [Surah Al-Faatir. Verse 12]

Imaam As-Sadi [may Allaah have mercy upon him] said: This is news regarding Allaah’s Might, Wisdom and Mercy, that indeed He made the two seas as a source of welfare for all the creatures of the earth, but did not make them the same because the welfare related to them necessitates that the rivers should be fresh and pleasant to drink, so that those who drink from it and those who sow and grow crops would benefit. And sea should be salty and bitter, so that the air (or atmosphere) is not defiled by the stench of the animals that die in it, as well as the fact that it does not move in a manner similar to a river, and its saltiness stops it from changing so that its animals are in a better state and more tasty. This is why Allah said: [وَمِن كُلٍّ۬ – And from them both]- Meaning, from the salty sea and fresh river water, [تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا – you eat fresh tender meat]- Meaning, fish which is easy to catch. [وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ – and derive the ornaments that you wear]- Meaning, such as pearls, coral and other than them found in the sea. These are great sources of welfare for the people.

Also among these sources of welfare and useful things in the sea is that Allaah has subjugated it to the people to carry the vessels, such as ships and other means of marine transportation, so you see them traversing the sea and cleaving – travelling from one region to another region, from one place to another place, whilst carrying passengers, their belongings and merchandise, so that by way of this they receive a lot from Allaah’s bounty and kindness. This is why Allaah stated: [لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ – that you may seek of His Bounty, and that you may give thanks].

يُولِجُ ٱلَّيۡلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيۡلِ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ

He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). [Surah al-Faatir. Verse 13]

And amongst these bounties is that Allaah merges the night into the day and the day into the night- one enters the other and whenever one arrives the other disappears; one increases and the other decreases, then they become equal. So, by way of this, people attain welfare for their bodies, animals, trees and vegetations.

Also, Allaah subjugated the sun and the moon, the sun a shinning thing with heat, the moon a light, their movements and disappearance, and thus the people may disperse to seek His bounty [i.e. livelihood], as well as what they [i.e. the sun and moon] facilitate to make the fruits ripe (and plants, crops ready for harvest) and others become dry due to the sun’s heat, and other necessities whose absence would have brought harm to the people.
And the statement of Allaah [ڪُلٌّ۬ يَجۡرِى لِأَجَلٍ۬ مُّسَمًّ۬ىۚ – each (i.e. the sun and moon) runs its course for a term appointed]- Meaning, the sun and the moon run their course for a period by the will of Allaah, but they will cease when the end of the world arrives, the ability given to them to do what they do will stop, the moon will eclipse, the sun will wound round and lost its light and is overthrown and the stars will fall.

So, after clarifying what He (Allaah) clarified regarding these mighty things, which He created, and the lessons within them, which shows His perfection and kindness, He then stated: [ذَٲلِڪُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ – Such is Allah your Lord; His is the kingdom]- Meaning, He alone is the One Who created these things that have been mentioned and subjugated them for service to humankind. He is the true deity, who alone has the right to be worshiped and to Him belongs absolute dominion. [وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ – And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone)]- Meaning, the deified images and the idols do not own anything- neither a little nor a lot, and not even the thin membrane over a date stone which is a thing of the lowest value (or importance). This statement is related to the specific mention of something by way of which all other things are included, so how can you invoke these deified images and idols when it is the fact that they do not own anything found in the heavens and the earth?

إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything)]. [Surah Al-Faatir. Verse 14]

[إِن تَدۡعُوهُمۡ – If you invoke (or call upon) them]- Meaning, on top of that if you invoke them, they cannot hear your call because indeed they are either inanimate objects, dead things or angels that are busy in obedience to their Lord (Allaah). [وَلَوۡ سَمِعُواْ – and if (in case) they were to hear you]- Meaning, even if we were to say that this impossibility is possible (i.e. that they can hear you), [مَا ٱسۡتَجَابُواْ لَكُمۡۖ – they could not grant it (your request) to you]- Meaning, because they do not own anything. [وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ – And on the Day of Resurrection, they will disown your worshipping them]- Meaning, they will free themselves from you and say: [سُبۡحَـٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ- Glorified be You (Allaah)! You are our Wali (Lord) instead of them (Surah Sabah. Verse 41)]. [Tayseer al-Kareem Ar-rahmaan Fee Tafseer Kalaam al-Mannaan). slightly paraphrased]

[وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ – And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything)]- Meaning, the knower of everything by Himself. [Zaadul Maseer Fee Ilmit Tafseer By Imaam Ibnul Jawzi (rahimahullaah)]

Allaah [The Exalted] stated:

 وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ النُّشُورُ

And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! [Surah Al-Faatir. Aayah 9]

Imaam As-Sadi [may Allaah informs us of His perfect power and vast generosity – that He sends the winds, so that they raise up the clouds, drive them to a dead land and revive the dead land therewith; a source of life for the people, the animals are provided with sustenance and enjoy that good. Likewise, the one who revive the earth after its death will resurrect the dead from their graves after they had been dust. He will send rain upon them just as He sends it upon a dead land, so it falls on them, the bodies and souls return back to life from their graves and come to stand in the presence of Allaah to judge between them based on His just ruling. [Tayseer al-Kareem Ar-rahmaan Fee Tafseer Kalaam al-Mannaan). slightly paraphrased]

 

O Allah! Just as You Made My External Form Beautiful, Make My Character Beautiful as Well

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

Abdullah Ibn Mas’ood [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

PDF Below

Admonitions of The Scholars Regarding Good Manners

Admonitions of The Scholars Regarding Good Manners

 

Wealth, Poverty, Zuhd, Gratitude, Struggle For Worldly Status!

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

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said:

Many of the latter people [i.e. those who came after the Salaf] associated Zuhd with poverty, but Zuhd can be present alongside wealth and poverty. Amongst the Prophets and those who were foremost in embracing Eemaan [i.e. the Sahaabah] there were those who were wealthy and Zaahid (i.e. one who abstained from extra permissible things of the worldly life]. [Majmoo 11/28]

Imaam Ibraaheem Bin Ad’ham [may Allaah have mercy upon him] said:

Abstinence from the worldly life is of three types: obligatory abstinence, the abstinence that is of a superior virtue and the abstinence that is safety. As for obligatory abstinence, it is to abstinence from the unlawful; the abstinence that is of superior virtue is to abstain from the what is lawful wordly things that are unnecessary, and the abstinence that is safety is to abstain from the doubtful matters. [Jaami-ul Uloom Wal-Hikam: page: 310]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said: Indeed, whenever the people increase in opulence and it is made accessible to them, evil gains access to them. When a person fixes his sight on opulence and becomes engrossed in bodily pleasures, he becomes heedless of softening his heart [i.e. with remembrance of Allaah, remembrance of death, performance of good deeds, repentance, remembrance of the Aakhirah etc] and his greatest concern becomes [engaging] this body in opulence, whose final state will be worms and rot.

The Worldly Life Is For Types of People

Narrated Abu Kabshah Al-An’maariy (radiyallaahu-anhu) that Prophet (sallal-laahu-alayhi-wasallam) said: “I swear by Allah regarding three (affairs) which I am going to tell, so remember them. The wealth of a man does not decrease due to (giving) charity; a slave does not exercise patience when oppressed, except that Allah increases his honour; a slave does not open the door of begging, except that Allaah opens for him the door of poverty (or he stated a statement similar to it).” I am going to tell you (something), so remember it: The worldly life is for four types of people. A slave whom Allaah has given wealth and knowledge, so he fears his Lord by way of it. He preserves the ties of kinship and acknowledges Allaah’s Rights regarding it. This (type of person) is on the most virtuous position. A slave whom Allaah has given knowledge but not wealth. He is truthful in his intention and says: `If I had wealth, I would have done the deed of such and such (person).’’ So because of this intention of his, his reward is the same (i.e. the righteous one who has been given wealth and knowledge). A slave whom Allaah has given wealth but not knowledge. He wastes his wealth out of ignorance. He neither fears Allaah nor does he keep the ties of kinship, nor does he acknowledge Allaah’s rights. This (type of person) is at the evilest position. A slave whom Allaah has neither given wealth nor knowledge and he says: `If I had wealth, I would have done the deed of such and such (person).’’ So by way of his intention, they are similar (i.e. similar to the evil person who wastes his wealth). [Reported by Tirmidhee 2325; Ahmad 18031; Al-Baghawiy 4097]

Al-Allaamah Ubaid Bin Abdillaah al-Jaabiri (may Allaah preserve him) stated: The first is a wealthy person who is thankful (to Allaah); so Allaah will raise him to the most virtuous position due to his deed. The second is a poor person who exercises patience. He is truthful in his intention with regards to spending from that which Allaah has bestowed on him. So Allaah makes him reach the most virtuous position due to his truthful intention. The third is a boastful wealthy person. He is covetous and stingy; so his deed takes him to the most evil position. The fourth is a boastful poor person and his intention is evil. So together with his poverty, his intention takes him to the most evil position. So based on this, we know that by way of truthful intentions Allaah raises the person. And an evil intention debases a person until he finds him/herself in the most evil position. [An Excerpt from: البيان المرصع شرح القواعد الأربع- pages 8-9. Slightly paraphrased]

The Worldly Things Are Not a Purpose

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

This is the calamity and it is what harms people these days. You do not find anyone [i.e. many people] except that they say, “What have we missed [i.e. of the worldly things]?” “What is our car?” [i.e. what car do you have?] “And what is our furniture?” [i.e. what furniture do you have?] -to the extent that some of those who seek knowledge [of the religion] only do so for the purpose of reaching a [particular] level or grade in order to attain the enjoyment of the worldly things. It is as if the human being is not created for a great purpose. The enjoyable things of the worldly life are only a means [i.e. a means to fulfilling ones needs and not the purpose of this life]. Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: “It is befitting that a person utilises wealth in the manner he utilises his donkey for riding, and in the manner he utilises the toilet for defecation”. [i.e. only when he needs it]

Do not make wealth your greatest concern; rather you should be the one in control of wealth. That is because if you are not the one in controlled, it will control you and the worldly life will become your [main] concern. So for this reason, we say: Whenever the worldly things are opened up to the people and they start looking at it [i.e. with much concern], then indeed they lose the afterlife in accordance with their interest in the worldly life. The Messenger [sallal-laahu-alayhi-wasallam] said, “By Allaah! It is not poverty that I fear for you; rather what I fear is that the worldly things will be made accessible to you, so that you compete one another for it, just as those before you competed one another for it, and it destroys you, just as it destroyed them”. The Messenger [sallal-laahu-alayhi-wasallam] spoke the truth because what has destroyed the people at present is competition for the worldly things as if they were created for that purpose, and as if it was created for them for that purpose. [Source: An Excerpt from ‘Sharh Riyaadus Saaliheen Cassette number 17’. slightly paraphrased]

Gratitude

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] 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 [bestowed upon] you.” [Saheeh Muslim’ Hadeeth Number 2963]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated:

A person should neither be covetous of this worldly life nor anxious due to what afflicts him [or her], rather he (or she) should exercise patience and hope for [Allaah’s reward due to exercising patience] – whether he [or she] is poor, sick or other than that. The worldly life is a place of trial and test, so one should not become anxious due to calamities and trials. And what makes this affair easier for a person is the guidance given by the Prophet [sallal-laahu-alayhi-wasallam] in this hadeeth [as follows]:” 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 [bestowed upon] you”.

A poor person should look at the one who is poorer and should not look at a wealthier [person], for if Allaah willed He would have placed you in the same situation as that poor person who has nothing. You have something – you have your daily nourishment; but that one poorer than you has nothing – he does not even have his daily nourishment. You are in a better situation, so praise Allaah for this and do not look at the wealthier people because that will lead you to harbour anger against Allaah and being displeased with His divine Will, and then you [will or might] say, ‘’Why can I not be like such and such person; why am not like the wealthy people?’’ This is the meaning of looking down on the blessing you have. However, if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praises Allaah for granting him [or her] good health. The one who is sick should look at the one who is sicker than him (or her) and then praises Allaah for being less sick than the person who is sicker than him [or her]. This (hadeeth embodies) a great principle. Therefore, ‘look to the one below you’ in (relation) to wealth, health and in other affairs.

However, this should not be the case in affairs related to acts of worship – in affairs related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, rather you should look at the righteous and God-fearing people so that you can join them in performing good deeds and be like them. Therefore, with regards to affairs related to the religion, you should not look at the one below you, rather you should look at the one above you in the religion, for why do not want to be like him (or her); why do you not want to be like the righteous people; why do not want to emulate the God-fearing scholars? [i.e. those scholars whose creed is sound; those free from shirk, religious innovations, superstitions, fictitious beliefs and practices- who practice Islaam based on the Qur’aan, the authentic Sunnah and the understanding of the Sahaabah]. If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; rather you should seek to increase in knowledge as long as you are alive. [Tasheelul il’haami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ Hadeeth Number 1438’ Vol 6′ pages 168-169. slightly paraphrased]

Ubaidullaah Ibn Mihsan Al-Khatmiy narrated from his father that the Messenger [sallal-laahu-alayhi-wasallam] 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’’.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said:

This hadeeth shows that those blessed with safety in the lands, physical health, houses to live in and daily nourishment have indeed been blessed with a complete [worldly] blessing. Therefore, it is obligated [on them] to thank Allaah constantly.

This hadeeth shows that what suffice a person’s needs are a bounty and a blessing for which he must thank Allaah [The Mighty and Majestic]. A person may strive to gather a lot of wealth; however he was created to worship of Allaah [The Mighty and Majestic] in the manner [commanded, legislated etc] by Allaah and His Messenger [i.e. based on what is legislated and commanded in the Qur’aan and authentic Sunnah]. If a person does this, then indeed he will achieve and attain success; but if not, he will fail and incur loss. Therefore, is there one who will receive admonition?!

This hadeeth shows that to be blessed with safety in one’s religion, honour, wealth and blood is [something very] valuable. These are among those affairs whose establishment- in a society- will bring about a good life and security. But if security is not present, chaos will unravel in the society – the powerful people will overpower the weak and the oppressor will overpower the oppressed, and thus there will be an evil state of affairs and maybe evil consequences. Therefore, any society or land that has been bestowed a ruler amongst the Muslims and granted security in a region under his ruler-ship, then it is obligatory to obey him [i.e. obey the ruler of the land in what is good and not to rebel against him, even if he has shortcomings] and he should be aided by the other lands as much as one is able.

And what is seen as a fact in relation to this [hadeeth] is that whoever is blessed with enough food and drink, a dwelling place, means of transportation, security in his place of residence and good physical health, then it is as if he has been given the entire world. Therefore, he should be thankful to Allaah [The Mighty and Majestic] for that until he meets Allaah- [i.e. until death comes to him]. [Source: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 1. page 335]

Narrated Abu Hurairah [radiyallaahu-anhu]: The Prophet [sallal-laahu-alayhi-wasallam] said, “let the slave of the Deenaar and Dirham, and Qateefah and khameesah [i.e. money and luxurious clothes] perish, for he is pleased if these things are given to him, and if not, he is displeased”. [Bukhaari. Number 2886]

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said:

This hadeeth is about the one who only seeks after the Dunyah [worldly possessions] and does not desire the Hereafter; rather his only desire is Dunyah. He does not give concern to his religion, rather his only concern is the Dunyah; so if he is given something from the Dunyah he becomes pleased with Allaah [The Mighty and Majestic] and the people; but if he is not given from it, he becomes displeased with Allaah and the people.

[تعس ]- meaning ‘destroyed’. [التعس] means ‘destruction’ and unsuccessful. [Allaah (The Most High) said]: [وَٱلَّذِينَ كَفَرُواْ فَتَعۡسً۬ا لَّهُمۡ – But those who disbelieve (in the Oneness of Allah), for them is destruction. (47:8)]

Why is he called a slave [of the Deenaar and dirham]? That is because he attaches his heart to it [i.e. wealth], so the worldly life becomes as if it is his lord. He attaches his heart to it and becomes enslaved by it. The poet says:

*I obeyed my desires and thus they enslaved me
*And had I indeed been satisfied [with what I have] I would have been free

Therefore, this man’s concern is [only] the Dunyah- if given from it he becomes pleased, praises and extols; but if not given, indeed he is displeased and angry, just as Allaah [Glorified be He and free is He from all Imperfections] stated about the hypocrites:

وَمِنۡہُم مَّن يَلۡمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنۡ أُعۡطُواْ مِنۡہَا رَضُواْ وَإِن لَّمۡ يُعۡطَوۡاْ مِنۡہَآ إِذَا هُمۡ يَسۡخَطُونَ

And of them are some who accuse you (O Muhammad) in the matter of (the distribution of) the alms. If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged! [9:58]

Their pleasure and displeasure is attached to wealth. The one who (becomes) pleased and displeased (solely) for the sake of wealth is a hypocrite, a slave of the Deenaar and the Dirham. Allaah [The Most High] said:

[ وَلَوۡ أَنَّهُمۡ رَضُواْ مَآ ءَاتَٮٰهُمُ ٱللَّهُ وَرَسُولُهُ ۥ وَقَالُواْ حَسۡبُنَا ٱللَّهُ سَيُؤۡتِينَا ٱللَّهُ مِن فَضۡلِهِۦ وَرَسُولُهُ ۥۤ إِنَّآ إِلَى ٱللَّهِ رَٲغِبُونَ – Would that they were contented with what Allah and His Messenger () gave them and had said: “Allah is Sufficient for us. Allah will give us of His Bounty, and (also) His Messenger (from alms, etc.). We implore Allah (to enrich us)]. [9:59]

This (hadeeth) conveys a rebuke against covetousness and that a person should not solely be pleased or displeased due to the Dunyah, rather his anger and pleasure should be for the sake of his religion and for the sake of Allaah. As for the Dunyah, if he is given something of it he takes it; but if not given anything from it, then indeed he should say: “Allaah suffices me and He will give me give from His bounty”.

When the Prophet [sallal-laahu-alayhi-wasallam] used to distribute wealth, he used to give those whose Eemaan was weak and the hypocrites – gave them more; but he did not give anything to the best of the Sahaabah; rather he entrusted them to their religion, for indeed due to their [strong] Eemaan they would not become angry if not given. As for the people of weak Eemaan, the Messenger [sallal-laahu-alayhi-wasallam] feared that they will be enraged, so he gave them and brought their hearts closer [the religion].

So this [hadeeth also conveys the affair of] piety and that it is obligated on a person not to attach his heart to the Dunyah [i.e. in the blameworthy manner mentioned in this hadeeth] – solely getting angry and pleased due to it; rather he should attach his heart to Allaah. As for the Dunyah, if he is given something lawful from it- which he did not ask for- then indeed he takes it and utilises it as a means of obedience to Allaah; but if he is not given anything, then indeed his religion suffices him and he places his trust and reliance in Allaah. This is the difference between the people of the Dunyah [i.e. those who solely strive for it at the expense of the Aakhirah] and the people of the Deen [i.e. those who seek after lawful provision in the worldly life and make the afterlife their main goal]. [An Excerpt from Tasheelul Il’haam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam’ Vol 6’ page 217-218]

The Struggle For Worldly Status and Recognition

Imaam Al-Bukhaari [rahimahullaah] said, ‘’Chapter: If somebody does not seek authority of ruling, then Allaah will surely help him [if he is given such authority].’’

Narrated Abdur-Rahmaan Bin Samura: The Prophet [sallal-laahu-alayhi-wasallam] said, ‘’O Abdur-Rahmaan! Do not seek to be a ruler, for if you are given authority on your demand, then you will be held responsible for it, but if you are given it without asking [for it], then you will be helped [by Allaah] in it. If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.’’ [Saheeh Al-Bukhaari, Number 7146]

Few Reminders From Fat-hul Baari:

The one who seeks authority and receives it will not be helped. It is well known that to be in authority is accompanied by difficulties, so the one who does not receive help from Allaah will be trapped within it and thus loses both his Dunyah and Aakhirah. Therefore, the sensible person does not ask for authority, but if he is suitable and it is given to him without him asking for it, then indeed the truthful and trustworthy one [i.e. The Messenger (sallal-laahu-alayhi-wsallam)] has promised him that Allaah will help him. [An Excerpt: Chapter: (باب من لم يسأل الإمارة أعانه الله عليها  )in ‘kitaab al Ahkaam’ Saheeh Al-Bukhaari with Fat-hul Baari]

Imaam Ibn Rajab [rahimahullaah] said: Eagerness for high status is of two types: The first type is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents [a person] from [acquiring] the good of the afterlife, its nobility, honour and elevated station. Allaah [The Most High] said: [تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ – That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon]. [Al-Qasas. Ayah 83]

The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption, because knowledge, deeds and Zuhd are [affairs] by way of which one seeks what Allaah [has prepared for His slaves] of high station and everlasting bliss [in the afterlife]- a means to drawing close to Him [i.e. by way of sincere and righteous deeds] and to receive His favours [in the worldly life and afterlife]. Imaam Sufyaan Ath-thawree [rahimahullaah] said: “Knowledge has more virtue because it is for the [purpose] of attaining fear of Allaah; and if not, it is just like all other things.’’ [Excerpts from the book (Two hungry wolves let loose amongst a flock of sheep) pages: 29, 47 & 53]

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: Therefore, he [sallal laahu alayhi wasallam] clarified that the corruption [caused] through craving for wealth and high status in the religion cannot be lesser than the corruption [caused] by two hungry wolves let loose among a livestock, and that is [something] manifest; for indeed there is [nothing] of this [type] of craving in the sound religion. That is because when the heart tastes the sweetness of servitude to Allaah and love of Him, nothing else becomes more beloved to it than that. And through this, evil and immorality are averted from the people who are sincere to Allaah. [An Excerpt from (Majmoo Al-Fataawaa) 10/215]

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] also said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of him, even if it is falsehood; and becomes angered by a statement that contains a rebuke against him, even if it is truth.  [As for] the believer [i.e. the one with strong Eemaan and fear of Allaah], he is pleased with a statement of truth whether it is for or against him; and he is angered by a statement of falsehood whether it is for or against him. That is because Allaah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. [Majmoo Al-Fataawaa: 10/600]

 

Worldly Enjoyment and Misery Compared to Enjoyment and Punishment In The Afterlife- By Al-Allaamah Al-Mu’allimee

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

Allaah tested Prophet Ayyoub [peace be upon him] and Prophet Ya’qoob [peace be upon him] when he lost his two sons [i.e. Yusuf and Binyameen- peace be upon them] as well as the effects of the severe grief in his heart. Allaah said: [ وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬ – And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Surah Yusuf.Verse 84]

Allaah tested Muhammad [peace and blessings of Allaah be upon him] during the early years of his (Prophethood) and obligated on him to call his people to abandon the Shirk and the misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public- day and night. He approached them in their hangouts, gatherings and towns, and carried on doing so for nearly 13 years whilst they inflicted severe harm on him, even though prior to this he lived for 40 years or more without being harmed. He was from a noble, honoured and respected tribe – a noble, honoured and respected household. He grew up with noble manners due to which he was honoured and respected by the people, but despite this he was very modest.

The one with these qualities received severe harm and faced extreme hardship. This harm intensified with mockery- this one spat in his face and that one attempted to place his feet on his neck whilst he prostrated to his Lord (in prayer), and another person placed the intestines of a camel on his back whilst he prostrated, and such and such person grabbed the collar of his garment to strangle him. His uncle (Abu Lahab) followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar”. “He is insane”. The foolish were incited against him and they pelted him with stones until blood flowed from his two feet. Others boycotted him and his close relatives – for a long time – in order that they die out of hunger. Some people tortured his followers with various types of torture, and amongst them were those who were forced to lie down on the sand during the hottest time of the day and were denied water, and one of them was burnt with fire until the only thing that extinguished the fire was the fat on his back. A woman amongst them was tortured, but when they realised that she would not renounce Islaam, they stabbed her in her private area and murdered her.

All this torture was not due to anything else other than the fact that the Messenger was calling them in order to remove them from the darkness of Shirk and enter them into the light of Islaam- to remove them from corruption and enter them into upright conduct; distance them from the anger of Allaah and guide them to the means of attaining Allaah’s Pleasure; remove them from the path of eternal punishment and guide them towards the path of permanent bliss; however they did not pay attention to this despite the fact that its proofs were very clear; rather the only thing that concerned them was that he was calling them to other than what they desired.

Also, Allaah tested the Prophet [peace and blessings of Allaah be upon him] through the death of his parents when he was very young, then the death of his grandfather, the death of his uncle who used to protect him and the death of his wife who used to console him. The calamities did not cease, even though he is the leader of the children of Aadam and the most beloved person to Allaah [The Mighty and Majestic].

Therefore, ponder on all of this in order to know based on true knowledge that the mutual rivalry – in which we engage and greedily exert ourselves to acquire the enjoyment of the worldly life – is nothing compared to attaining Allaah’s Pleasure and eternal bliss in paradise. As for the misery and hardships of the worldly life which we flee from, they are nothing compared to Allaah’s displeasure, His anger and eternal punishment in the hell fire. Anas Bin Maalik [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress'”. [Saheeh Muslim. 2807]


[Source: An Excerpt from ‘Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee. Vol 11. pages 311-313. slightly paraphrased]

 

Legitimacy, Consent, and the Search for a Successor- [Brief Rebuttal Against Some Views of Frederic C. Hof – (Former US Special Envoy to Syria) – Regarding Rulership In Islam]

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

How is a leader chosen In Islaam?

Quote from article: Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] said, “After the Prophet [peace and blessings be upon him] died, there were differences of opinion about how the Muslims should be led and who should be given the leadership and authority. The Companions of the Prophet (peace and blessings be upon him) agreed that only the Qur’aan and Sunnah had the authority to tell the people what to do. They decided after looking into the Sunnah that Abu Bakr as-Siddeeq (may Allah be pleased with him) should be their leader – and that he would rule over them in accordance to the Qur’aan and Sunnah. So he was the first Caliph. The second Caliph, Umar Ibn al-Khattaab (may Allah be pleased with him) was appointed by Abu Bakr (may Allah be pleased with him). The third Caliph, ‘Uthmaan Ibn ‘Affaan (may Allah be pleased with him) was chosen by a committee of the major disciples of the Prophet (peace and blessings be upon him) who were appointed by ‘Umar before he passed away. The fourth Caliph, ‘Ali Ibn Abee Taalib (may Allah be pleased with him) was appointed by the major Companions after the assassination of ‘Uthmaan. ‘Ali gave his pledge of allegiance to the previous three Caliphs and supported them fully. He even named his children after them. https://www.abukhadeejah.com/sunni-and-shiah-islam-islam-1-13/

Full PDF article below:

legimacy_and_Consent

 

The Three Types of Scholars and Judges!

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

The Three Types of Scholars

Shaikh Abdullah Al-Bukhaaree [may Allaah preserve him] stated:

Ibn Abee Shaybah [may allaah have mercy upon him] reported in Al-Musannaf and Abu Nu-aym [may Allaah have mercy upon him] in Al-Hilya [5/12] with an authentic chain from Abu Muslim Al-Khawlaani [may Allaah have mercy upon him], who said, “The scholars are three types- a man who lives with his knowledge and the people live with it alongside him; a man who lives with his knowledge and none else lives with it alongside him, and as for the third man, the people live with his knowledge and it destroys him”. The intent behind this speech: Indeed the first (man) knows, acts and teaches. As for the second, he knows and acts, but does not teach. As for the third, he knows and teaches, but does not act! We ask Allaah for steadfastness and well-being. (1)
The Three Types of Judges

Shaikhul Islaam Ibn Taymiyyah [rahimahullah] also said:

And when it is case that the true followers of the Prophets [peace and blessings of Allaah be upon them] are people of knowledge and justice, therefore the speech of the people of Islaam and the true adherents to the Prophetic Sunnah regarding the unbelievers and the proponents of religious innovations has to be based on knowledge and justice, and not conjecture and what the soul desires. And due to this the Prophet [peace and blessings of Allaah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imaam Abu Dawud 3573]

And when it is the case that the one who judges between the people in [affairs] of wealth, blood [i.e. murder cases, physical violence etc] and honour will enter the hell fire if he is not a just scholar, then how about the one who passes judgements – without knowledge and justice – on creeds, religions, the fundamentals of belief, divine knowledge and the general fundamental principles related to different subject matters, as is the case with ahlul bidah wal ahwaa [the proponents of religious innovations and desires]- those who follow the ambiguous doubtful matters, abandon those explicitly clear texts that have been transmitted by the Prophets [peace and blessings of Allaah be upon them], cling to affairs that share an ambiguous similarity through mere analogy and opinions, and then present affairs whose differences can neither be reconciled nor equated, just as is the case with the unbelievers and all the proponents of religious innovation and followers of desires, who liken the creation to the Creator [i.e. they give the creation the Perfect Attributes that only belong to the Creator], and liken the Creator to the creation [i.e. by describing the Creator with the imperfect attributes of the Creation], and then they put forward an evil similitude for Allaah by way of thoughtless and confusing speech. This is because the false religion of the Christians is an innovated [or concocted] religion- innovated after the departure of the Messiah [peace and blessings of Allaah be upon him] and altered the religion of the Messiah through it; so they deviated from the Messiah’s [peace and blessings of Allaah be upon him] path and remained upon that which they innovated. (2)

Amr Bin Al-Aas [may Allaah be pleased with him] narrated that he heard Allaah’s Messenger [peace and blessings of Allaah be upon him]saying, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

Few Points From This Hadeeth

[a] A Mujtahid is not deprived of reward. [b] The judgement of a non-Mujtahid is different from that of a Mujtahid. Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said that the one who speaks about the religion without knowledge and out of ignorance [is guilty of] lying and sinning. The one who intentionally speaks to oppose the truth is threatened with entry into the fire of hell, as opposed to the affair of the one who speaks based on permissible Ijtihaad, for indeed he strives, fears Allaah as much as he is able, desires to seek knowledge as much as he was able, speaks for the sake of Allaah, knows the stronger proof and speaks based on that. This person is given two rewards if he is correct; but if he is mistaken, he receives one reward. [c] A Mujtahid can be correct or mistaken. (3)

Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] said:

We do not say that there are people of ijtihaad amongst ahlul bidah because they are followers of desires, and Allaah and His Messenger have testified to this. The misguided innovator stirs up discord and errs, and then says to you, ‘This is ijtihaad’. When Hikmatiyaar and the misguided parties [in Afghanistan] murdered Shaikh Jameel Ur-Rahmaan, they said: ‘This is ijtihaad.’ They [ahlul bidah] do not fall into an affair of misguidance or a calamity except that they say, “This is ijtihaad.” This is [tantamount] to diluting Islaam, falsehood, misguidance, bidah and confounding truth with falsehood, when the mistakes of the [true and qualified scholars of ijtihaad]- for which they are rewarded- are placed at the same level with innovation, about which the Messenger declared to be destined for the hell fire. (4)
______________________________________________________________________________________

[Ref 1: المقالات الشرعية– pages: 23-24]
[Ref 2: Al-Jawaabus Saheeh 1/26-30. slightly paraphrased]
[Ref 3: Al-Arba’oona Hadeethaa Fee Usoolil Fiqh. pages 32-33. slightly paraphrased];
[Ref 4: An Excerpt from ‘Ajwibatul Allaamatush Shaikh Rabee Bin Haadee Al Madkhalee Alaa As-ilah Abee Rawaaha Al-Manhajiyyah page: 20]

ISIS Ascribed to Salafiyyah: [Brief Rebuttal Against Rotten Bold-faced Liars – Producer (Somesh Singh) and Editor (Sameer K. Rai)]

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

Allaah [The Exalted] said:

[إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ – They follow but a guess and that which they themselves desire].

The situation of a person who is deprived of the sound faith and creed sent down as revelation by Allaah- The Lord of the Aalameen – is either corruption in Knowledge or Intent. Corruption in knowledge occurs as a result of following conjecture and corruption in one’s intent occurs as a result of following desires, or the person may combine both of them. The rectification or well-being of a person cannot be attained except by way of two affairs – upright knowledge and upright Intent. Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated in Miftaah Daarus Sa’aadah that a person is in need of two things: “Sound Knowledge by way of which he is guided and lofty aspiration by way of which he is urged towards that (sound aspiration)”, because it maybe that a person has beneficial knowledge but not sound intent and aspiration. Therefore, one cannot be upright except by way of upright knowledge and intent. Sound knowledge is corrupted through following conjecture and sound intent is corrupted through following the desires of one’s soul. (1)

Indeed, this is witnessed from many spiteful non-Muslims and deviant-ignorant Muslims who attempt to speak about the Sunnah and Salafiyah either based on corrupt knowledge or intent. Somesh Singh and Sameer K. Rai have also demonstrated that they are amongst those who speak about the Sunnah and Salafiyyah based on conjecture and ignorance. In a Youtube video of theirs, they stated, “Isis follows the more austere Wahhabi/Salafi branch of Sunni Islam” and “The Taliban is a Conservative clerical movement loyal to the puritanical version of the hanafi school of Sunni Islam”.

Firstly, let us briefly remind these two ignoramuses what Salafiyyah is. Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] clarified as follows: “Salafiyyah is to follow the path of the Salafus Saaleh [pious predecessors] – the path of the companions of Muhammad, the Taa’bi’een (i.e. the students of the companions) and the virtuous generations. Allaah [The Most High] said:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ

And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansaar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him]. [Surah At-Tawbah. Verse 100]

And Allaah [The Most High] said about the companions of Muhammad:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ بِأَمۡوَٲلِهِمۡ وَأَنفُسِہِمۡ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَـٰٓٮِٕكَ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allaah as well as those who gave (them) asylum and help, – these are (all) allies to one another – up to His statement- [وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ – And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allaah) they are of you].

Allaah [Glorified be He and free is He from all Imperfections] said in Surah Al -Hashar:

لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them- up until His [The Most High] statement: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ – And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith].

The Prophet [peace and blessings of Allaah be upon him] said, “This Ummah will split into seventy three sects; all of them will enter the fire except one. They said, ‘Which is that (saved sects) O Messenger of Allaah?’ He replied, ‘Those who are upon that which I and my companions are upon today'”. (a) The Prophet said, “Adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa after me”. (b)

Therefore, Salafiyyah is the Methodology that has been obligated on us to follow and we are to abandon all other methodologies that are in opposition to it. The (people of Salafiyyah) are the saved sect, Ahlus Sunnah Wal-Jamaa-ah, and they are the aided group till the Day of Judgement. May Allaah include us amongst them.

However, ascription to this methodology requires knowledge of its fundamentals in order that the Muslim may adhere to it. (One is) required to have knowledge of the other methodologies that are in opposition to Salafiyyah in order to avoid them; therefore, Salafiyyah upon the path of the pious predecessors has to be (followed based) on knowledge and clear sightedness. It is not enough for the person to ascribe himself to (Salafiyyah) whilst being ignorant of it or being in opposition to it, and because of this reason, Allaah [The Most High] said:

[ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ – And also those who followed them exactly (in Faith)].

They follow with knowledge- neither fall into extremism nor negligence. They neither exaggerate nor fail to give the affair its right- like those who ascribe themselves to the Madhabs of the four Imams [Abu Haneefah, Maalik, Ash-Shaafi’ee and Ahmad] whilst being in opposition to them in Creed and Ibaadaat (i.e. they innovate acts of worship). And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other directions towards extremism. This person is not a Salafi; rather he is named a khaariji or a Mutazili. Or like the one who ascribes himself to the methodology of the Salaf, but speaks with the statement of the Mur’ji’a in the affair of Eemaan and Kufr. This is not salafiyyah. (2)

Indeed, the above clarification by Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] is enough for Somesh Singh and Sameer K. Rai if they are both seeking guidance and not misguidance! Taliban ascribe themselves to the Hanifi Mabhab, but they are upon other than the Creed of Imaam Abu Haneefah (may Allaah have mercy upon him). Al-Allaamah Ubayd Bin Abdillaah Al-Jaabiri (may Allaah preserve him) stated, “As for the Taliban movement, then they are a hodgepodge mixture. Amongst them are the proponents of Takfir (those who excommunicate Muslims and spill their blood) and amongst them are the extreme Sufis and amongst them are the grave worshippers. This is what I am able to say as a summary. And I hope that this is an allusion to that which will suffice for now”. https://twitter.com/SalafiPubs/status/545838721493655553/photo/1

Read here: The Creed of The Four Imams
https://www.troid.org/news/store-news-troidstore/2265-publication-the-creed-of-the-four-imams-3rd-print
https://darpdfs.org/wp-content/uploads/2020/11/The-Creed-of-the-Four-Imams-Sh.-Muhammad-al-Khumayyis-1.pdf

As for Somesh Singh’s and Sameer K. Rai’s statement that ISIS follows the path of Imaam Muhammad Ibn Abdil Wahhaab and Salafiyyah, then indeed this is a very old falsehood that is utilised by all the enemies of Salafiyyah – the deceitful disbelievers and the proponents of religious innovations. Al-Allaamah Saaleh Al-Fawzaan said, “And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other directions towards extremism. This person is not a Salafi; rather he is named a khaariji or a Mutazili”.  Al-Allaamah Rabee Bin Haadi [may Allaah preserve him] said: “The political groups emerged in this era (whilst) affected- to some extent- by the creed and methodologies of (the khawaarij). And for this reason, they do not give importance to (other affairs) besides politics- neither give any concern to rectifying the situation of the Ummah though (sound) Creed and Knowledge nor reflect upon returning the Ummah to the Book, the [authentic] Sunnah, and the piety and steadfastness the pious predecessors were upon in every aspect of the Religion; rather they [i.e. these groups] increase the Ummah in corruption upon corruption- in creed and manners. So, you see them giving allegiance to the proponents of religious innovation and misguidance- waging war against the people who (truly) follow the Qur’aan and the Sunnah, and the scholars [i.e. waging war against those scholars who truly adhere to the Qur’aan and the Sunnah]. They erect false objectives and slogans for proponents of religious innovations and misguidance and their books; and amongst them [i.e. these proponents of religious innovations] are Sayyid Qutb and his followers – the one who embark upon the stratagem of the Khawaarij, the Rawaafid, the Mu’tazilah and the Jahmiyyah in creed, methodology and politics; especially in the subject matter of Takfeer based on oppression and ignorance [i.e. he excommunicates Muslims based on ignorance and oppression]. According to him all human societies are societies of Pre-Islamic ignorance and the Muslim Ummah is the severest in its apostasy and Pre-Islamic state of ignorance. Thereafter, the path of the Baatiniyyah was added to this [methodology of his, such] as assassinations, blowing up [buildings, people etc]. Then his followers attribute themselves to the Salafi Methodology based on a mighty plot against the (true, upright) leaders (of the Salafi Methodology). [Therefore], when you come to know this, you will know that the Salafi Methodology is free from this (type) of Takfeer and destruction; and you will know who the treacherous people are. If you know this, then it is tantamount to an act of manifest oppression when the Raafidah, the Secularists and Rationalists attribute (terrorist acts), (false) Takfeer and destruction to the Salafi Methodology”. (3)

Indeed, this is what Somesh Singh and Sameer K. Rai fail to clarify – either due to corrupt knowledge or intent – that Salafiyyah is free from the methodology of ISIS and all other Takfeeri and political groups. Visit http://www.salafis.com/index.cfm and also read clarification by Shaikh Abu Khadeejah [may Allaah preserve him]:
https://www.abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Also listen to audio on the link by Shaikh Abu Iyaadh [may Allaah preserve him]:

The Ideological Origins of Al-Qaeda & ISIS by Abu Iyaad

The Historical Roots of al-Qaida and ISIS | Abu Iyad Amjad Rafiq | Manchester

What is our da’wah, the call to Salafiyyah? The defining features. Part 1

What is Salafism? What does it call to?

Defining Salafiyyah And Its Call (Da’wah): Islam, the Sunnah, the Salaf and the terms: Salafi, Athari, Ahlus-Sunnah and Ahlul-Hadeeth. (Part 1)

What is Salafism? Download the free eBook and read about the most important aspects of Salafiyyah.

Salafi Shaikh Fawzaan on Jihaad in our times and the guidelines of Jihaad according to Islam

Secondly, as for ascribing ISIS to Imaam Muhammad Ibn Abdul Wahhaab, then indeed this is the path of many amongst the spiteful disbelievers and proponents of religious innovations. Read here:  http://www.wahhabis.com/

Finally, we say to Somesh Singh and Sameer K. Rai, “Silence beautifies the scholar and hides the ignorance of the ignoramus”. Imaam As-Sadi [may Allaah have mercy upon him] said: And what is well known is that Allaah neither loves ignorance nor doubts, neither confusion nor misguidance; rather He loves the religion, knowledge and certainty. Indeed, Allaah [The Most High] rebuked confusion, saying:

قُلْ أَنَدْعُو مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ

Say (O Muhammad): “Shall we invoke others besides Allah (false deities), that can do us neither good nor harm, and shall we turn on our heels after Allah has guided us (to true Monotheism)? – like one whom the Shayaateen (devils) have made to go astray, confused (wandering) through the earth, his companions calling him to guidance (saying): ‘Come to us.’ “Say: “Verily, Allah’s Guidance is the only guidance.’’ [Soorah Al An’aam: Verse 71]

Indeed, we have been commanded to ask Him (The Most High) to guide us to the straight path and this necessitates knowledge of the truth and acting upon it, and the Qur’aan is the cure, guidance and light. The Muslims are agreed [upon the fact] that doubt and confusion are unpraiseworthy, and it is expected – absolutely- that a person who does not possess knowledge of something is obligated to keep quiet and seek knowledge via its (sound) sources. (4)

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “When it is the case that the [true] followers of the Prophets are people of knowledge and justice, then the speech of the people of Islaam and the Sunnah about the disbelievers and people of bidah is to be [carried out] with knowledge and justice, and not [based on] conjecture and the soul’s desire. And due to this, the Prophet [sallal-laahu-alayhi wasallam] said, “Judges are three types; one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire. [Reported by Imaam Abu Dawud and others]

And when it is the case that the one who judges between the people in [affairs] of wealth, blood [i.e. murder cases etc] and honour will enter the hell fire if he is not a just scholar, then what about the one who passes judgements without knowledge-such being the case with ahlul bidah- on religions, the fundamental principles of Imaan, affairs of knowledge related to Allaah, His Names, Attributes and Actions, and the lofty affairs of knowledge?!” (5)

O Somesh and Sameer! Imaam Ibnul Mubaarak [may Allaah have mercy mercy upon him] was asked about the statement of Luqmaan [peace be upon him] to his son, “If speech is from silver, then silence is from gold”. So he said, “It means that if speech in obedience to Allaah is from silver, then silence (in order to refrain from) disobedience to Allaah is gold”. (6)

Therefore, speak with sound knowledge and sound intent but not conjecture and a sinful intention. If you are both ignorant, may Allaah you to the Sunnah and Salafiyah; but if your intention is to speak without knowledge or to slander Salafiyyah in the name of academic research or something else, we ask Allaah to disable your tongues and make you an admonition for every other insolent liar. Aameen.

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Footnotes:

[a] Question to Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him]: What is the intent behind the Messenger’s ﷺ statement when he spoke about the Ummah in the hadith: “All of them (the sects) are in the fire except one” and what is that one?. Also, will all the other 72 (deviant) sects be in the fire for eternity? Benefit us.

The answer: The prophet ﷺ said, “The Jews split into 71 sects, meaning all of them are astray and their affair ruined, except one. The Christians split into 72 sects, meaning all of them are astray and their affair ruined, except one. And this Ummah will split into 73 sects- all of them in the fire, except one. This one group is Ahlus Sunnah Wal Jamaa’ah [those who firmly adhere to the authentic Prophetic Sunnah and are united upon that] – the companions of the Prophet and those who follow them exactly in faith, the adherents to pure Islamic monotheism and sound faith.

As for the other 72 sects that have been threatened with the fire, among them is one who is a disbeliever (I), among them is one who is a sinner and among them is one about whom it is established with clear evidence that he is an innovator in religious affairs. So, the one – among them – that dies in a state of disbelief (II) will be in the fire for eternity, the one that dies in a state of adherence to religious innovation that is lesser than major disbelief (III) or sins is under the will of Allah, while still threatened with the fire. So, based on this it is known that not all of them are disbelievers, but rather among them is a disbeliever and other than him among the sinners and the innovators in religious affairs.

https://binbaz.org.sa/fatwas/17308/%D8%A7%D9%84%D9%85%D8%B1%D8%A7%D8%AF-%D8%A8%D9%82%D9%88%D9%84%D9%87-%EF%B7%BA-%D9%83%D9%84%D9%87%D9%85-%D9%81%D9%8A-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D8%A7%D9%84%D8%A7-%D9%88%D8%A7%D8%AD%D8%AF%D8%A9

[Refs I and II]: NB: Takfeer – declaring that a Muslim left the fold of Islaam is a judgement that can only be given by the upright scholars and none else. https://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

[Ref III]: NB: All religious innovations are evil, but there are those that will exit a person from the fold of Islaam (Bida’atul Mukaffirah) and those that do not exit a person from the fold of Islaam (Bida’atul Mufassiqah). Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief). But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)… [http://www.rabee.net/ar/questions.php?cat=26&id=484 ]

[b] The Prophet [peace and blessings of Allaah be upon him] described his four khulafaa [Abu Bakr, Umar, Uthmaan and Ali] with the words ‘Raashideen and Mahdiyyeen’, because the Raashid [i.e. The one who is steadfast upon the right path and is firmly established upon it] is the opposite of the Ghaawiy [The one who strays from the right path or conduct], and the Mahdee [The one guided to the path of truth and yeilds obediently to it] is the opposite of the Daalun [the misguided one, especially in knowledge and creed]. [An Excerpt from Sharh Kitaab At-Tawheed. Lesson 4. By Shaikh Abdur Razzaaq Al-Badr. Slightly paraphrased]
_______________________________________________________________
[Ref 1: An Excerpt from Sharh Kitaab At-Tawheed. Lesson 4. By Shaikh Abdur Razzaaq Al-Badr. Slightly paraphrased]
[Ref 2: Source: An Excerpt from Al-Bayaan Li-Akh’taa’I Ba’dil Kuttaab. Vol 2 page:173-174. slightly paraphrased]
[Ref 3: An Excerpt from (من هم الإرهابيون) pages 104-105. slightly paraphrased]
[Ref 4: An Excerpt from Al-adillatul Qawaatiq Wal-baraaheen Fee Ibtaali Usoolil Mulhideen. Page 15. slightly paraphrased]
[Ref 5: Al-Jawaabus Saheeh 1/107-108]
[Ref 6: Jaami-ul Uloom Wal-Hikam: page: 155]

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

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

Alaah [The Most High] said:

وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡ‌ۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

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.” [AI-Baqarah. Verse 216]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:

There is for the servant -in this verse – a number of insightful guidelines, underlying benefits and welfare, because indeed if he knows that Al-Makrooh (what is hated) can bring forth Al-Mahboob (i.e. what is beloved), and vice versa, then neither would he feel safe from the harm that might occur from something that makes him happy nor would he lose hope whilst expecting a final source of happiness from a situation of harm. That is because he does not have (infinite or perfect) knowledge of the Awaaqib (i.e. the final outcomes), but Allaah knows that which he does not know.

There is nothing more beneficial for him than fulfilling Allaah’s commands, even if it is difficult for him in the beginning and his soul dislikes it, because all its end result will be good – a means to happiness, pleasure and joy. Likewise, there is nothing more harmful for him than doing what he has been forbidden, even if his soul desires and inclines towards it, because indeed all its end result will lead to pain, grief, evil and calamities. A distinguishing characteristic of (sound) intellect is that it prefers to bear little pain whose end results will lead to great enjoyment and abundant good, and it avoids that little enjoyment whose end results will lead to great pain and prolonged evil. The observations of an ignorant person does not permit him to (pay attention to the true or real) goals behind events that occur from the very beginning of an affair, but as for the sensible person, he always looks at the (true or real) goals behind those events. He looks at the praiseworthy and unpraiseworthy goals that are not obvious (to the ignorant one). He sees what is forbidden as tasty food that is mixed with deadly poison, therefore, whenever he is urged towards eating that food due to its tastiness, he is turned away due to the poison in it. As for the commandments, he sees them as bitter medication that will lead to physical well-being and cure; therefore, whenever he is turned away from the medication due to its bitterness, he is then urged towards it due to its benefits.

However, this requires the blessing of knowledge by way of which a person can perceive the (praiseworthy and unpraiseworthy goals) behind those events that occur from the very beginning of an affair, as well as firm patience that would enable him to bear the difficulties upon the path towards achieving the expected goals. If he does not have certainty and patience, it would be difficult for him to achieve that; but if he has firm certainty and patience, he would be facilitated with ease whilst bearing every difficulty in his pursuit of everlasting good and enjoyment. [Source: An Excerpt from ‘Al-Fawaa’id’ pages 203-204. slightly paraphrased]