Tag: worship

The Appearance And Social Status That Sometimes Hides People Who Have a High Status In The Sight of Allaah- [Oways Al-Qarnee and Others]

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

Umar Ibnul Khattaab [may Allaah be pleased with him] said:

I heard Allah’s Messenger (ﷺ) saying, “Indeed, the best of the Taabi’een [i.e. followers of the Sahaabah] would be a person who would be a man called Uways. He would have his mother (living with him) and he would have (a small) sign of leprosy [on his skin]. If you meet him, ask him to seek Allaah’s forgiveness for you”.

Usair Bin Jabir reported that whenever the people from Yemen came to help (the Muslim army at the time of jihad), Umar [may Allaah be pleased with him] would ask: Is Uways ibn ‘Aamir among you? When he found Uways he said: Are you Uways ibn ‘Aamir? He said: Yes. He said: Are you from Muraad then from Qaran? He said: Yes. He said: Did you have leprosy, then you recovered from it except for a spot the size of a dirham? He said: Yes. He said: Do you have a mother? He said: Yes. He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There will come to you Uways ibn ‘Aamir with the reinforcements from Yemen, from Muraad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to pray for forgiveness for you then do so.” Pray for forgiveness for me. And he prayed for forgiveness for him. ‘Umar said to him: Where are you headed? He said: Kufa. He said: Shall I write to the governor for you? He said: Being among the common folk is dearer to me.  The following year, a man from among their nobles performed Hajj and he met ‘Umar, who asked him about Uways. He said: I left him in a shabby house with meagre provisions. He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There will come to you Uways ibn ‘Aamir with the reinforcements from Yemen, from Muraad then from Qaran. He had leprosy but he recovered from it except for a spot the size of a dirham. He has a mother and he honours her. If he were to swear in the name of Allah that something should happen, Allah would cause it to happen. If you can ask him to pray for forgiveness for you then do so.” So he went to Uways and said: Pray for forgiveness for me. He said: You have just come from a sacred journey, so pray for forgiveness for me. He said: Pray for forgiveness for me. He said: You have just come from a sacred journey, so pray for forgiveness for me. He said: Did you meet ‘Umar? He said: Yes. So he prayed for forgiveness for him, and the people came to know of his piety, so he left. Usayr said: His garment (allocated annually by the state) was a cloak (burdah) and every time anyone saw him he would say: From where did Uways get this cloak? [Saheeh Muslim 2542]

 

Brief Reminder On The Above Hadeeth By Imaam An-Nawawi [may Allaah have mercy upon him]

a: This story of Oways is a clear miracle of Allaah’s Messenger [peace and blessings of Allaah be upon him].

 

b: The Messenger’s statement “If you meet him, ask him to seek Allaah’s forgiveness for you” is a manifest virtue of Oways, and this hadeeth shows that it is desired for one to ask for the supplication of the righteous people, even if the one who is asking is more virtuous than the one who is asked to supplicate.

c:  The statement of the Messenger “The best of the Taabi’een [i.e. followers of the Sahaabah] is a man called Oways” is very clear regarding the fact that he is the best of the Taabi’een. But if it is said, “Indeed, Ahmad Bin Hanbal did say that the best of the Taabi’een is Sa’eed Ibnul Musayyib”, so the response to this is that what they intended is that Sa’eed Ibnul Musayyib is the best in the Sharee’ah sciences, such Tafseer, hadeeth and other than it, but not the best with regards to being virtuous in the sight of Allaah [The Exalted].

d: When Umar Ibnul Khattaab [may Allaah be pleased with] met Oways [may Allaah have mercy upon him], he said him, “Where are you headed?” Oways said, “Kufa”. Umar said, “Shall I write to the governor for you?” He said, “Being among the common folk is dearer to me”. This is preferring to be unknown and hiding one’s state of affairs. [Ref 1]

Another Hadeeth In Saheeh Muslim That Reminds Us Not to Underestimate The Status of People Merely Due to Their Appearance or Social Status

The Messenger (sallal-laahu-alayhi-wasallam) said:

رُبَّ أَشْعَثَ مَدْفُوعٍ بِالأَبْوَابِ لَوْ أَقْسَمَ عَلَى اللَّهِ لأَبَرَّهُ

‘’Many a person with dishevelled hair and covered with dust is turned away from the doors (whereas) were he to swear by Allaah (about something), Allaah will fulfil it’’. [Sahih Muslim Number 2622]

This type of person is one whom the people drive away from their doors in humiliation- he has no status in the sight of the people; but he is someone that if he were to swear by Allaah about something, Allaah will make it happen as an honour for him- by answering his request and safeguarding him from sin in relation to his oath. This is due to his great station in the sight of Allaah (The Exalted), even though he is someone despised in the sight of the people. It is said that the meaning of [الْقَسَمِ in this hadeeth is (الدُّعَاءُ – supplication) and (إِبْرَارُهُ   ) means (إِجَابَتُهُ   -the response to the supplication)] [Ref 2]

This person is a close friend among the close friends of Allaah, and was he to swear by Allaah (about something); Allaah will make it happen due to his high status in the sight of Allaah, even though he is driven away from the doors. If he intercedes (for someone), his intercession will not be accepted; if he is absent, he is not missed, but he is a great one in the sight of Allaah. [Ref 3]


Ref 1: An Excerpt from Sharh Saheeh Muslim by Imaam An-Nawawi. Vol 15. Pages 76-78. Slightly paraphrased

Ref 2: An Excerpt from Sharh Saheeh Muslim’ Vol 15 page 144. Slightly parapherqased

Ref 3: It’haaf At-Tullaab Bi-Sharhi Mandhoomah al-Aadaab’ page 102. By Shaikh Saaleh Al-Fawzaan (may Allaah preserve him). slightly paraphrased

 

 

 

 

 

 

 

 

 

 

 

 

The A’dhaan (Call to Prayer) And Its Virtue

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

Indeed, there are numerous texts about the A’dhaan-  the call to the prayer and an announcement of its beginning time through specific wordings- in the Sunnah of the noble Prophet [peace and blessings of Allaah be upon him], which demonstrates its virtue, great importance, beneficial (outcomes) and worth for both the Mu’adh’dhin and the one who hears it. Al-Bukhaari [may Allaah have mercy upon him] reported from Abu Sa’eed Al-Khudriy [may Allaah be pleased with him] who said, “Whoever hears the Adhaan, whether a human being, a Jinn or any other creature will be witness for you on the Day of Judgement’’. [Ref 1]

In this hadeeth, there is evidence to show that everyone who hears the voice of the Mu’adh’dhin – whether a human being, a Jinn, a tree, a stone or the animals -will bear witness for the Mu’adh-dhin on the day of judgement. And in this evidence (to show) that it is recommended to raise one’s voice when calling the Adhaan so that those who witness for him become numerous, as long as it neither strains nor harms him.

Al-Bukhaari and Muslim [may Allaah have mercy on both of them] reported from Abu Hurairah [may Allaah be pleased with him] who said, “Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “If the people knew (the reward for) calling the Adhaan and standing in the first row (in congregational prayers), and found no other way except by drawing lots, they would draw lots; and if they knew (the reward of) the Dhur prayer (at its earliest appointed time), they would race for it (go early); and if they knew the (reward of) Ishaa and Fajr prayers in congregation, they would come to offer them even if they had to crawl. [Sahih Al-Bukhari Book of Adhaan.’’ [Ref 2]

Al-Bukhaari and Muslim [may Allaah have mercy on both of them] reported from Abu Hurairah [may Allaah be pleased with him] who said that the Messenger of Allaah  [peace and blessings of Allaah be upon him] said, “When A’dhaan is called, Satan takes to his heels and passes wind with noise during his flight in order not to hear the A’dhaan. When the A’dhaan is completed he comes back, and again take to his heels when the Iqaamah is called; and after its completion he returns again till he whispers into the heart of the person [to divert his attention from his prayer] and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed.’’ [Ref 3]

The hadeeth shows that the A’dhaan repels the shaytaan and that when he hears it he runs away in terror in order not to hear it. And when the A’dhaan finishes he comes back to whisper to the performer of the prayer in order to ruin his prayer.  The texts showing the virtues of the A’dhaan are many.

What Should Muslim Do When the Adhaan Is Heard? When a Muslim hears the call [i.e. the A’dhaan] it is recommended that he says the same as uttered by the Mu’adh-dhin. It is reported in  Saheeh Muslim from Umar Ibnul Khattaab [may Allaah be pleased with him] who said, “The Messenger of Allaah  [peace and blessings of Allaah be upon him] said, ‘When the Mu’adh-dhin says: ‘Allaah is the Greatest, Allaah is the Greatest’, then you should say: ‘Allaah is the Greatest, Allaah is the Greatest’; (and when the Mu’adh-dhin) says: ‘I testify that there is no god worthy of worship except Allaah’, you should say: ‘I testify that there is no god worthy of worship except Allaah’; and when he says: ‘I testify that Muhammad is the Messenger of Allaah’, you should say: ‘I testify that Muhammad is Allah’s Messenger.’ When he (the Mu’adh-dhin) says: ‘Hayya Alas Salaah- Come to prayer’, you should say: ‘[لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ  – There is no might and no power except with Allaah].’ When he (the Mu’adh-dhin) says: ‘[Hayya Alal Falaah- Come to success]’, you should say: ‘[لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ   -There is no might and no power except with Allaah]’; and when he (the Mu’adh-dhin) says: ‘Allah is the Greatest, Allaah is the Greatest’, then you should say: ‘Allaah is the Greatest, Allah is the Greatest.’ When he (the Mu’adh-dhin) says: ‘There is no god worthy of worship except Allaah’, and he (i.e. the person) says ‘There is no god worthy of worship except Allaah’ (sincerely) from his heart, he will enter Paradise.’’’ [Ref 4]

In this, there is virtue related to (the deed of the one who) listens the A’dhaan and to repeat its words as the Mu’adh-dhin utters them – saying the same as he says in all the statements, except when he says Hayya Alas Salaah and Hayya Alal Falaah, for one should then say: [لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ ]. That is because the statement of the Mu’adh-dhin “Hayya alas Salaah” is a call for the people to come and perform the prayer and his statement “Hayyaa Alal Falaah” is a call for them to come and receive its reward. So when a Muslim says: [لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ  ] after hearing the Mu’adh-dhin say “Hayyaa Alas Salaah and Hayyaa Alal Falaah”, he is seeking aid and assistance from Allaah to enable him to [perform the prayer and receive its reward]. And regarding the statement: ‘’Sincerely from his heart’’; this is proof that sincerity is a condition to be fulfilled because it is a basis by way of which deeds and statements [related to worship] are accepted.

Supplication After the Mu’adh-dhin finishes The Adhaan

Imaam Al Bukhaari [may Allaah have mercy upon him] reported from Jaabir Bin Abdillaah [may Allaah be pleased with him] that the Messenger of Allaah [peace and blessings of Allaah be upon him] said, “Whoever after listening to the Adhaan says: [اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ – O Allaah! Lord of this perfect call (i.e. this call regarding not to ascribe partners to You) and of the regular prayer which is going to be established!] Kindly give Muhammad Al-Waseelah (highest position in Paradise) and Al-Fadhilah (extra degree of honour) and raise him to Maqam Mahmud (a station of praise and glory, i.e. the honour of intercession on the Day of Resurrection) which You have promised him], then intercession for me will be permitted for him on the Day Resurrection]. [Ref 5]

[Source: An Excerpt from (   فقه الأدعية والأذكار ) By Shaikh Abdur Razzaaq Al-Badr (may Allaah preserve him). Pages 126- 130. Sections 3 & 4 Publisher: Daar Kunooz. 1st Ed 1426 AH (Year 2005) slightly paraphrased]


[Ref 1: Sahih Al-Bukhari Book of Adhaan. Chapter: Raising the voice in pronouncing the Adhaan. Hadeeth Number 609]

[Ref 2: Chapter: To draw lots for pronouncing the Adhaan. Hadeeth Number 615 & Sahih Muslim Number 427]

[Ref 3: Sahih al-Bukhaari Book of Adhaan. Chapter: Superiority of the Adhaan. Hadeeth Number 608]

[Ref 4: Sahih Muslim Number 385]

[Ref 5: Sahih Al-Bukhaari Book of Adhaan. Chapter: Invocation at the time of Adnaan. Hadeeth Number 614]

Eight Narrations Regarding The Virtues of Umar Ibnul Khattaab With Brief Comments From Three Salafi Scholars

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

Hadeeth 1:

Umar [may Allaah be pleased with him] asked the people, “Who remembers the narration of the Prophet [peace and blessings be upon him] about the affliction?” Hudhaifa said, “I heard the Prophet [peace and blessings be upon him] saying, ‘The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity.” `Umar said, “I do not ask about that, but I ask about those afflictions which will spread like the waves of the sea.” Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection.” We said to Masruq, “Would you ask Hudhaifa whether `Umar knew what that gate symbolized?” He asked him and he replied “He (`Umar) knew it as one knows that there will be night before tomorrow, morning. [Ref 1]

Brief Comment On The Above Hadeeth

a: Regarding the statement: “The affliction of a person in his property, family and neighbours is expiated by his prayers, fasting, and giving in charity”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] stated that the unrestricted narrations in which a mention is made regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allaah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [peace and blessings be upon him], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [Ref 1.1]

b: Regarding the statement: Hudhaifa replied, “There is a closed gate in front of those afflictions.” `Umar asked, “Will that gate be opened or broken?” He replied, “It will be broken.” `Umar said, “Then the gate will not be closed again till the Day of Resurrection”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: The gate is Umar and his murder is when the door is broken. So, after he was murdered, the gate of the afflictions was opened. [Ref 2]

Hadeeth 2:

The Messenger of Allaah [peace and blessings be upon him] said to Umar [may Allaah be pleased with him], “By Him in Whose Hands my soul is, whenever Satan sees you taking a path, he follows a path other than yours.” [Ref 3]

Brief Comment On The Above Hadeeth

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Shaytaan (misguides) a person through (evil) desires, but Umar [may Allaah be pleased with him] subdued his desires”. [Ref 4]

Hadeeth 3:

Allah’s Messenger [peace and blessings be upon him] said, “While I was sleeping, I saw myself drinking (i.e. milk), and I was so contented that I saw the milk flowing through my nails. Then I gave (the milk) to `Umar.” They (i.e. the companions of the Prophet) asked, “What do you interpret it?” He said, “Knowledge.” [Ref 5]

Brief Comment On The Above Hadeeth

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This is a great virtue of Umar [may Allaah be pleased with him] and that which Allaah granted him of knowledge, and the proofs in this regard are clear. [Ref 6]

Hadeeth 4:

Ibn Abbaas [may Allaah be pleased with him and his father] said:  When (the dead body of) `Umar was placed on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was `Ali bin Abi Talib. `Ali invoked Allah’s Mercy for `Umar and said, “O `Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet (ﷺ) saying, ‘I, Abu Bakr and `Umar went (somewhere); I, Abu Bakr and `Umar entered (somewhere); and I, Abu Bakr and `Umar went out.”‘ [Ref 7]

Brief Comment On The Above Hadeeth

Imaam Abdul Azeez bin Baaz [may Allaah have mercy upon him] said, “May Allaah be pleased with the companions. In this hadeeth is the fact that the noble and righteous people are afflicted with trials like the Prophets, and this is what happened to Umar [may Allaah be pleased with him] – the best person in the Ummah after the Prophet and As-Siddeeq [i.e. Abu Bakr]. [Ref 8]

Hadeeth 5:

Abu Sa`eed Al-Khudri [may Allaah be pleased with him] said: I heard Allah’s Messenger [peace and blessings be upon him] saying, “While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. `Umar was presented before me and his shirt was so long that he was dragging it.” They asked, “How have you interpreted it, O Allah’s Messenger?” He said, “Religion.” [Ref 9]

Brief Comment On The Above Hadeeth

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: This a great blessing for Umar [may Allaah be pleased with him]. Allaah bestowed knowledge and religion on him. [Ref 10]

Hadeeth 6:

Narrated Abu Musa: While I was with the Prophet (ﷺ) in one of the gardens of Medina, a man came and asked me to open the gate. The Prophet (ﷺ) said to me, “Open the gate for him and give him the glad tidings that he will enter Paradise.” I opened (the gate) for him, and behold! It was Abu Bakr. I informed him of the glad tidings the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me “Open (the gate) and give him the glad tidings of entering Paradise.” I opened (the gate) for him, and behold! It was `Umar. I informed him of what the Prophet (ﷺ) had said, and he praised Allah. Then another man came and asked me to open the gate. The Prophet (ﷺ) said to me. “Open (the gate) for him and inform him of the glad tidings, of entering Paradise with a calamity which will befall him. ” Behold ! It was `Uthman, I informed him of what Allah’s Messenger (ﷺ) had said. He praised Allah and said, “I seek Allah’s Aid.” [Ref 11]

Brief Comment On The Above Hadeeth

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said after quoting this hadeeth: “Allaahu Akbar! Allaahul Mus’ta’aan, Allaahul Musta’aan [Allaah’s Aid is sought, Allaah’s Aid is sought]. [Ref 12]

Hadeeth 7:

Narrated Al-Miswar bin Makhrama: When `Umar was stabbed, he showed signs of agony. Ibn `Abbas, as if intending to encourage `Umar, said to him, “O Chief of the believers! Never mind what has happened to you, for you have been in the company of Allah’s Messenger (ﷺ) and you kept good relations with him and you parted with him while he was pleased with you. Then you were in the company of Abu Bakr and kept good relations with him and you parted with him (i.e. he died) while he was pleased with you. Then you were in the company of the Muslims, and you kept good relations with them, and if you leave them, you will leave them while they are pleased with you.” `Umar said, (to Ibn “Abbas), “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him.” [Ref 13]

Brief Comment On The Above Hadeeth

Regarding the statement of Umar: “As for what you have said about the company of Allah’s Messenger (ﷺ) and his being pleased with me, it is a favour Allah did to me; and as for what you have said about the company of Abu Bakr and his being pleased with me, it is a favour Allah did to me; and concerning my impatience which you see, is because of you and your companions. By Allah! If (at all) I had gold equal to the earth, I would have ransomed myself with it from the Punishment of Allah before I meet Him”, Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: O Allaah! Be pleased with him [i.e. Umar]. The one who has more knowledge about Allaah will fear Him more. [Ref 14]

 

Hadeeth 8:

Narrated Anas bin Maalik [radiyallaahu-anhu] that he heard ‘Umar [radiyallaahu-anhu] speaking, while standing on the pulpit of the Prophet [sallal-laahu-alayhi-wasallam] in the morning [following the death of the Prophet (sallal-laahu-alayhi-wasallam)], when the people had given the Bai’ah [pledge] to Abu Bakr. He [praised Allaah, testified that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and sent salutations upon the Prophet] before Abu Bakr, and said, ‘’To proceed; Allaah has chosen for His Messenger what is with Him [i.e. Paradise] rather than what is with you [i.e. the world]. This is that Book [the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.” [Bukhari]

Benefits and Lessons Derived From The Above Hadeeth

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

The Messenger [sallal-laahu-alayhi-wasallam], Abu Bakr [radiyallaahu-anhu] and all the companions [radiyallaahu-anhum] considered Umar [radiyallaahu-anhu] as one with great status, and because of this, he took [praiseworthy] stances during times of serious events in order to offer [sound] suggestions, such as during the Riddah [i.e. when some tribes left Islaam after the death of the Messenger]. And from them [i.e. those serious events] is that Umar [radiyallaahu-anhu] was the first one who gave the oath of allegiance to Abu Bakr [radiyallaahu’anhu]- he settled the affair as reported in the [following] hadeeth: ”When the Messenger of Allah [sallal-laahu-alayhi-wasallam] passed away, the Ansar said: ‘Let there be an Amir from among us and an Amir from among you.’ Then Umar came to them and said: ‘O Ansar! Do you not know that the Messenger of Allah [sallal-laahu-alayhi-wasallam] commanded Abu Bakr [radiyallaahu-anhu] to lead the people in prayer? Who among you could accept to put himself ahead of Abu Bakr?’ They said: ‘We seek refuge with Allah from putting ourselves ahead of Abu Bakr.’’ [Reported by Imaam Ahmad 3649]

On the second day, after the oath of allegiance was given to AbuBakr [radiyallaahu-anhu], he [Umar (radiyallaahu-anhu)] ascended the pulpit and delivered this great sermon, (saying): ”Amma Ba ‘du [to proceed]: Allah has chosen for His Messenger what is with Him (i.e. Paradise) rather than what is with you [i.e. the world]. This is that Book [i.e. the Qur’an] with which Allah guided your Messenger, so stick to it, for then you will be guided on the Right Path as Allaah guided His Messenger with it.”

This [statement of Umar] is Allaah’s command and the command of His Messenger other than (this) hadeeth, such as his [sallal-laahu-alayhi-wasallam] statement: ‘’I have left amongst you that which if you hold fast to it, you will never go astray after me: the book of Allah and my Sunnah.”

And likewise his [sallal-laahu-alayhi-wasallam] statement: ‘’The best speech is the Book of Allaah and the best guidance is the guidance of Muhammad. And the worst of all affairs are the newly invented matters (in the religion) and every innovation is misguidance.’’ [Muslim]

In the majority of his [sallal-laahu-alayhi-wasallam] sermons, he uttered this statement, in order to urge [mankind] towards adherence to the Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam]. Therefore, Umar [radiyallaahu-anhu] followed this path in order to guide the people to adhere to the Book of Allaah, for indeed in it is guidance and light. Indeed Allaah guided his Messenger through it-[Allaah (The Most High)] said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

”And thus We have sent to you [O Muhammad] Ruhan [an Inspiration, and a Mercy] of Our Command. You knew not what is the Book, nor what is Faith? But We have made it [this Qur’an] a light wherewith We guide whosoever of Our slaves We will. And verily, you [O Muhammad] are indeed guiding [mankind] to the Straight Path [i.e. Allah’s religion of Islamic Monotheism]. The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision). [42:52-53]

The Book of Allaah [mentioned in this ayah] is the Qur’aan. Allaah [Glorified Be He and Free is He from all imperfections] did not guide him [i.e. the Messenger] except by way of His Mercy and by way of this Qur’aan. He [Allaah (The Most High)] said:

قُلْ إِن ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ إِنَّهُ سَمِيعٌ قَرِيبٌ

Say: “If [even] I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things).” [34:50]

And He [Allaah (The Most High)] said:

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ

‘’Follow what has been inspired to you (O Muhammad) from your Lord. [6:106]

And He [Allaah (The Most High)] said:

وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ

‘’And if you [O Muhammad] were to follow their desires after what you have received of Knowledge [i.e. the Qur’an], then you would have against Allah neither any Wali [protector or guardian] nor any helper.’’ [2:120]

The Messenger [sallal-laahu-alayhi-wasallam] followed the revelation and its texts just as Allaah commanded him; and the Ummah are obligated with this [i.e. to follow as well], just as Allaah commanded them. He [Allaah (The Most High)] said:

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ

Say [O Muhammad] to these idolaters [pagan Arabs] of your folk:] Follow what has been sent down unto you from your Lord [the Qur’an and Prophet Muhammad’s Sunnah], and follow not any Auliya’ [protectors and helpers, etc. who order you to associate partners in worship with Allah], besides Him [Allah]. Little do you remember! [7:3]

And just as Allaah commanded His Messenger to follow the revelation and to be guided by it, He [Allaah] also commanded the Ummah to follow the revelation and to be guided by it. Therefore, O Muslims! It is [obligated] on us to [take the] Book of Allaah and the Sunnah of His Messenger [sallal-laahu-alayhi-wasallam] as a [source of] guidance with truthfulness, sincerity, diligence and determination, and not with wishful thinking; rather we should be truthful to Allaah [The Blessed and Most High] with regards to holding fast to this Book [i.e. the Qur’aan] and the Sunnah, just as Allaah [Glorified and Exalted Be He] said to His slave Yahyah [alayhis-salaam]: [يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ – O Yahya (John)! Hold fast the Scripture [the Taurat (Torah)].” [19:12]

Therefore, it is obligated on us to hold onto [the Qur’an] with diligence- neither with a slack nor lackadaisical [attitude] and nor through blameworthy blind following; rather it is obligated on us to ponder upon this Qur’aan just as He [Allaah (The Most High)] stated: [كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ – ‘’(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember’’] [38: 29]

This Qur’aan was sent down to be pondered upon and to acquire (sound) understanding from it. And the one whom Allaah wishes good for, He gives him (or her) understanding in the religion.

It is incumbent upon you [to adhere] to this Book [i.e. the Qur’aan] and the Sunnah-give importance to them (by way of) memorization and acquiring understanding; utilise them as an aid in [seeking] a sincere and pure understanding based on the Messenger’s [sallal-laahu-alayhi-wasallam] statements and the understanding of the pious predecessors [may Allaah be pleased with all of them]. However, some of the pious predecessors may have some mistakes, so we seek Allaah’s Forgiveness for them and find excuses for them, however we do not follow them [in their mistakes], for everyone can have his statement accepted or rejected, except the Messenger of Allaah [sallal-laahu-alayhi-wasallam].

(So) Umar (radiyallaahu-anahu) said: “Amma Ba‘du (to proceed): Allah has chosen for His Messenger what is with Him (Paradise) rather than what is with you (the world)….etc’’ and shortly before his death the Prophet (sallal-laahu-alayhi-wasallam) delivered a sermon, as reported in the hadeeth of Abu Sa’eed (radiyallaahu-anhu) – and said: ‘’Indeed Allaah gave a slave of His a choice between the Dunya and between what is with Him, so he (the slave) chose that which is with Allaah.’ So Abu Bakr (radiyallaahu-anhu) cried and said: ‘We sacrifice our fathers and mothers for your sake.’ We wondered why Abu Bakr (said such a thing). The people said: ‘Look at this old man! The Messenger of Allah says about a slave who was given the choice between the glitter of the worldly life and what He [Allaah] has with Him (of reward in the Hereafter); but he (i.e. Abu Bakr) says: We sacrifice our fathers and mothers for your sake!’ The Messenger of Allah (sallal-laahu-alayhi-wasallam) was the slave who was to make the choice and (we acknowledged) that Abu Bakr was the most learned among us about the Messenger (i.e. because he knew the reason behind the Messenger’s statement).’’

Umar-and Allaah knows best-was referring to this (above) hadeeth. There is no Prophet at the time of death except that he is given a choice between the (bliss of) this life and what is with Allaah has (i.e. Allaah good pleasure and reward in the afterlife), and the Prophets chose what is with Allaah. Abu Hurairah (radiyallaahu-anhu) said: ‘The Angel of Death was sent to Moosaa (alayhis-salaam); so when he came to Moosa, he (Moosaa) struck him in his eye. He (i.e. the Angel) returned to his Lord and said: You sent me to a slave who does not want to die.’ So Allah gave him back his eye and said: ‘Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life.’ Moosaa (alayhis-salaam) said: ‘0 Lord! What will happen after that?’ Allah replied: ‘Then death.’ Moosaa said: ‘Let it come now!’ Moosaa then requested Allah to let him die close to the Holy Land so that he would be at a distance of a stone’s throw from it.” [Bukhari and Muslim] So he (alayhis-salaam) chose death.

The Messenger (sallal-laahu-alayhi-wasallam) was given a choice, just as he stated and just as Aa’isha (radiyallaahu-anhaa) said, ‘’The Prophet (sallal-laahu-alayhi-wasallam) used to say whilst he was healthy: Never a prophet dies in a state that he is not made to see his abode in Paradise, and then given a choice.’’ ‘A’isha said that when Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) was about to leave the world, his head was over her thigh and he had fallen into swoon three times. When he felt relief his eyes were fixed at the ceiling. He then said: O Allaah, along with the high companions (i.e. along with the Prophets who live in the most elevated place of the Paradise). (On hearing these words), I then said (to myself) He is not going to opt us and I remembered a hadith which he had narrated to us as he was healthy and in which he said: No prophet dies until he sees his abode in Paradise, he is then given a choice. ‘A’isha said: These were the last words which Allaah’s Messenger (sallal-laahu-alayhi-wa-sallam) spoke: O Allaah, with companions on High. [Bukhaari]

So he (sallal-laahu-alayhi-wasallam) chose the (company) of the high companions and departed from this worldly life.

This affair that Umar (radiyallaahu-anhu) referred to is in harmony with what the Messenger (sallal-laahu-alayhi-wasallam) stated about the Prophets and himself. He (sallal-laahu-alayhi-wasallam) chose that which is with Allaah (The Mighty and Majestic). He chose the afterlife over the worldly life after completing his message perfectly. Allaah perfected this religion (of Islaam) and then gave him a choice (between this world and the hereafter), so he chose that which is with Allaah (i.e. the afterlife).

And likewise Anas (radiyallaahu-anhu) narrated: “Abu Bakr (radiyallaahu-anhu) said to ‘Umar (radiyallaahu-anhu), after the death of the Messenger of Allah (sallal-laahu-alayhi-wasallam), “Let us go and visit Umm Ayman [i.e. the wet nurse the Prophet (sallal-laahu-alayhi-wasallam) during his childhood], as the Messenger of Allah (sallal-laahu-alayhi-wasallam) used to visit her.” When they finished visiting her (and were about to leave) she began to cry. So they asked her: “What is it that makes you cry? Is not that which is with Allah better for the Messenger of Allah (saw)?” So she replied, “I am not crying because I am unaware that that which is with Allah is better for the Messenger of Allah (saw) but I am crying because the revelation from the heavens has stopped.” This moved them to tears, so they both began to weep with her.” [Muslim]

So this is what Umar (radiyallaahu-anhu) referred to- the Prophet’s (sallal-laahu-alayhi-wa-sallam) choice regarding that which is with Allaah (in the afterlife).

We ask Allaah to grant us and you (success, wellbeing etc) in His Religion. And that He grants us (the blessing, ability) to adhere to His Book (i.e. the Qur’aan) and to follow the guidance of His noble Prophet (sallal-laahu-alayhi-wasallam). Indeed, our Lord hears the supplication (of His slaves). [Ref 15]


Ref 1: Bukhaari 1895

Ref1.1:https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

Ref 2: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat al-Baaziyyah Alaa Saheeh Al-Bukhaari. Vol 2. Page 118

Ref 3: Bukhaari 3294

Ref 4: Minhaaj As-Sunnah 6/55

Ref 5: Bukhaari 3681

Ref 6: Al-Hulalul Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Saheeh al-Bukhaari. Vol 3. Page 146

Ref 7: Bukhaari 3685

Ref 8: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari. Vol 3. page 151

Ref 9: Bukhaari 3691

Ref 10: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 11: Saheeh Al-Bukhaari 3693

Ref 12: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Pages 153-154

Ref 13: Bukhaari 3692

Ref 14: Al-Hululul Ibreeziyyah Min at-Ta’leeqaat Al-Baariziyyah Alaa Saheeh Al-Bukhaari.Vol 3. Page 153

Ref 15: An Excerpt from ‘Bahjatul Qaariy Bi-Fawaa’id Manhajiyyah Wa Duroos Tarbawiyyah Min Kitaab Al-I’tisaam Bil-Kitaab Was-Sunnah Min Saheeh Al-Bukhaari. Pages: 11-17. slightly paraphrased]

Some of The Characteristics And Deeds of Scholars Who Revive The Religion For The Ummah at The End of Every Hundred Years?

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

The Prophet [peace and blessings be upon him] said:

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا

Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it. [Ref 1]

 

Brief Reminder Regarding Some of The Characteristics And Deeds of The Scholars Who Revive The Religion Every Hundred Years

[إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ  – Allaah will raise for this Ummah]- meaning the Ummatul Ijaabah [i.e. the Muslims].

[عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ – At the end of every hundred years]- meaning at the end of every hundred years when there is little knowledge of the Islamic legislation and the authentic Prophetic Tradition, whilst ignorance and religious innovation is rife.

[مَنْ يُجَدِّدُ لَهَا دِينَهَا   – One who will revive its religion for it]- meaning a scholar who is alive and well known. He will clarify the authentic Prophetic Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded.

This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [Ref 2]

The Upright Revivers And The Criteria of Upright Leadership In The Religion

Allaah [The  Mighty and Majestic] said:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

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

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

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

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

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

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzaab. Aayah 21] [Ref 3]

Is Sayyid Qutb a Reviver

Allaamah Rabee Bin Haadi Al-Madkhalee (may Allaah preserve him) stated:

Indeed the trial initiated by this man and those with him is the trial of this era. It is the severest trial in this era because it confounds truth with falsehood (through the sound) Salafi methodology. O brothers! Beware of them. They have of deception, adulteration, plotting and trickery, which are not known except to Allaah. They preoccupy themselves mostly with (setting up) traps for the Salafi youth- neither give concern to inviting the Christians and Jews nor the rawaafid (shiites) and the soofees to the true methodology. And why is this (the case)? That is because the one who is deprived of (something) cannot give it (to others).

So (what) they mostly preoccupy themselves with is to corrupt the righteous people and those whom Allaah has guided to the path of the Lord of the Worlds.  Most of (what) they preoccupy themselves with at present in the world is to set traps for the Salafi youth and they wear a counterfeit Salafi gown so that they are able to tear it apart and distance it from this (true) methodology. They utilize various ways to defame the scholars of this (true) methodology and this methodology itself, and Allaah’s Protection is sought! They brandish the methodology of Sayyid Qutb even though within it there is insult against the prophets, excommunication of some of the Prophet’s companions, excommunication of the Muslim Ummah, creeds of misguidance –the creed of Hulool, Wahdatul Wujood, nullification of Allaah’s Attributes and the (innovated speech that the) Qur’aan is created.  All these affairs (of misguidance committed by Sayyid Qutb)- in their view- does not negate revival, because according to them he is a Mujaddid (reviver)!!

We say: Yes, he is a reviver, but a reviver of every major religious innovation – the school of thought of the khaarijites, the rawaafid, the murjia, the jabariyyah and the soofiyyah. He revived all of them, and between us (Salafis) and them (i.e. the followers of Sayyid Qutb) are the books of Sayyid Qutb and his writings (as a witness). According to them, this is the reviver and an Imaam for whose sake they (establish) alliances (with those who agree with them) and show enmity (towards those who oppose them). So what calamity upon Islaam can be more severe than this calamity? [Ref 4]

What Is Hulool and Wahdatul Wujood

Hulooliyyah and ittihaadiyyah:

Hulool- Lit. “Entering” – Divine indwelling.  The belief that Allaah dwells within a particular human.  i.e. That Allaah dwells in a particular Soofi shaykh,  a pious person, a Prophet – This belief is shared by Christians, certain Soofies, certain Shiites, Sikhs and others.

Wahdaatul Wujood – Lit – Unity of Existence.  The belief that all existence is a single existence and everything we see are only aspects of the Essence of Allaah.  This belief is also held by certain Soofies, Hindus and others.

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

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

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

He also says in al-Fatoohaat: “Those who worshipped the calf worshipped nothing except Allaah.” Quoted as Ibn ‘Arabee’s saying by Ibn Tayrniyyah in al-Fataawaa (vol.11), who attributes it to the book al-Fatoohaat. Ibn ‘Arabee is called ‘al-‘Aarif billaah’ (The one having great knowledge of Allaah) by the Sufis, and also ‘al-Qutubul Akbar’ (The great pivot), ‘al-Miskul-Adhfar’ (the sweetest smelling musk), “al-Kibreetul-Ahmar’ (the reddest brimstone), despite his belief in wahdatul-wujood and other calamitous sayings. Indeed he praised Fir’awn (Pharaoh) and declared that he died upon Eemaan! Furthermore he speaks against Haroon for his criticism of his peoples worship of the calf, thus directly opposing the text of the Qur’aan. He also held that the Christians were Unbelievers only because they made divinity particular to ‘Eesaa, whereas if they had made it general to all then they would not have been unbelievers. [Despite all the gross deviation of Ibn ‘Arabee and the fact that the scholars declared him to be an Unbeliever, yet he is revered by the Sufis and others who do not distinguish between the truth and falsehood, and those who turn away from accepting the truth even when it is as clear as the sun. But his books, which are filled with clear apostasy, such as al-Fatoohaatul-Makkiyyah and Fusoosul-Hikam are still circulated. He even has a tafseer, which he called at-Tafseerul-Baatin since he holds that there is an apparent and a hidden meaning for every Aayah, so the outer meaning is for the people of Ta’weel. From this group came Ibn Basheesh who said: “O Allaah rescue me from the mire of Tawheed, and drown me in the centre of the sea of unity, and mix me into the state of unity and oneness until I do not see, nor hear, nor sense except through it.” [Ref 5]


Ref 1: Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.

Ref 2: AnExcerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daaer Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998). Slightly paraphrased]

[Ref 3: An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1- By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah). Slightly paraphrased]

[Ref 4: لذريعة إلى بيان مقاصد كتاب الشريعة للإمام المحدث أبي بكر محمد بن الحسين الآجري   pages: 112-113; Vol 1, abridged]

[Ref 5: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=3528]

 

They Are or Were Contemporaries, So We Neither Take a Stance Nor Get Involved In Their Dispute! [Hizbiyyoon Grasping at Straws Again]

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

The hizbiyyoon [proponents of illegal partisanship] will utter every ambiguity when desperately seeking to defend their deviated figureheads and mentors. You hear some of them seeking to cast doubt on the refutations written by Al-Allaamah Rabee Bin Haadee [may Allaah preserve him] against some of those figureheads who were found guilty of innovating principles in the religion of Allaah. So, instead of looking at the clear proofs, they follow their desires and cling to an ambiguity, saying, “Person  A and Person B were contemporaries, so neither do we take a stance nor get involved in their dispute”.  Indeed, this statement can either be utilised for truth or falsehood, and some of the illegal partisans utter this statement to deceive the unsuspecting seeker of truth. So, what is the response to this statement of theirs? Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee [may Allaah have mercy on him] stated:

Jarh Al-Aqraan: Criticism carried out by contemporaries against one another is more credible than [criticism carried out by others against one and other]. That is because they [i.e. contemporaries] are more knowledgeable [about the affair of] their companions. It [i.e. Jarh Al-Aqraan] is accepted unless if it is known that there is rivalry and enmity between them [i.e. between two contemporaries] due to a worldly affair, [competition for] status or [due to being] mistaken in understanding and he [i.e. a contemporary] wishes to compel the other to his mistaken understanding [i.e. then in such a case the criticism is investigated]. [1]

The Shaikh [may Allaah have mercy upon him] also stated:

If the reason was due to rivalry or a worldly affair, then this (is something about which one should) hold back, or if the criticiser does not know (the reason) behind the criticism because it is required that he knows the reasons behind the criticism, or if he has (some) aim similar to that of these lowly people of the present day – such as Abu Riyyah and those who followed his path such as Ahmad Ameen. Likewise Al-Kawtharee, who authenticates (narrations) and passes judgements based on desires that narrations are weak, Muhammad Rasheed authenticates or (passes judgements on narrations as being) weak based on desires, and this is also this is (the case with) Jamaalud’deen Al- Afghaanee and Muhammad Abduh Al-Misriy, all these people and those who followed their path, their speech is neither accepted nor is it treated with honour.[2]

Question to Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him]:

At present whenever a scholar refutes another (person) who erred, they say: This is speech of contemporaries, it will come to pass and will not be transmitted.  What is your view regarding this principle and is it (applied) absolutely?

Answer: It is obligatory to clarify the truth and refute the error.  We do not flatter anyone; we clarify the error and direct to the truth and our (concern) is not the importance of this one or that one.  It is not permissible to keep quiet; because if we were to abandon (speaking) about this error, and that second error and that third error, the errors will become numerous and the people will think that it is the truth due to the silence of the scholars about it and will consider it as a proof.   Therefore, clarification must be carried out especially when the one who erred is one followed or has leadership.  And it is not to be said that errors are narrated and will come to pass; rather it should be said that it is narrated and refuted; because this is from sincerity to Allaah, His Book and His Messenger, and it is advice to the leaders of the Muslims. [3]

The extent of the evil of Jam’iyyah Ihyā at-Turāth of Kuwait – by Al-Allāmah Shaikh Muqbil Ibn Hādī al-Wādi’ī (rahimahullāh)

https://www.abukhadeejah.com/the-extent-of-the-evil-of-jamiyyah-ihya-at-turath-of-kuwait-by-al-allamah-shaikh-muqbil-ibn-hadi-al-wadii-rahimahullah/

Imaam Abd Al-Azeez Bin Baz’s Refutation of Abd Al-Rahman Abd Al-Khaliq (Takfiri, Qutbi, Turathi)

http://www.ikhwanis.com/articles/cfrkotr-imaam-abd-al-azeez-bin-bazs-refutation-of-abd-al-rahman-abd-al-khaliq-takfiri-qutbi-turathi.cfm

http://www.ikhwanis.com/articles/lkwovxw-imaam-abd-al-azeez-bin-bazs-refutation-of-abd-al-rahman-abd-al-khaliq-takfiri-qutbi-turathi-part-2.cfm

http://www.ikhwanis.com/articles/bawmfvs-imaam-abd-al-azeez-bin-bazs-refutation-of-abd-al-rahman-abd-al-khaliq-takfiri-qutbi-turathi-part-3.cfm

http://www.ikhwanis.com/articles/zpjonpt-imaam-abd-al-azeez-bin-bazs-refutation-of-abd-al-rahman-abd-al-khaliq-takfiri-qutbi-turathi-part-4.cfm


[1] [المقترح في أجوبة بعض أسئلة المصطلح ] page: 103

[2] [إجابة السائل على أهمِّ المائل – page:401]

[3] Al-Ijaabaatul Muhimmah Fil Mashaakil Al-Mulimmah. Page:236

 

 

Amazing Honesty And Lawful Earnings

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

Ibnul Jawzee [may Allaah have mercy upon him] said that Ash-Shabi [may Allaah have mercy upon him] said:

“Two men came to Shuraih [may Allaah have mercy upon him], so one of them said, ‘I bought a house from this person and found ten thousand Dirham in it’. Shuraih said to him, ‘Take it’. He said, ‘I only bought the house’. So (Shuraih) said to the seller, ‘You take it’. He (the seller) said: ‘Why? I sold him the house and what is in it’. He (shuraih) tried to settle the affair between them and they refused. Ziyaad came along and he (shuraih) informed him about the affair, so he said, ‘I did not think that anyone like these (two) still exist. Place a handful of the (money) in every sack in the public treasury so that it belongs to the Muslims’’’. [Ref 1]

 

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

The Daraahim are four types:

a: The dirham that was earned in obedience to Allaah and spent in fulfilment of the rights of Allaah; this is the best of the daraahim.

b: The dirham that was earned in disobedience to Allaah and spent in disobedience to Allaah; this one is the most evil of the daraahim.

c: The dirham that was earned by way of harming a Muslim and spent to harm a Muslim; this one is the same as (dirham b).

d: The dirham that was earned by way of permissible means and spent on permissible desires; this one is neither for nor against (you).

This is the original affair with regards to the Daraahim. [Ref 2]

Sa’eed Ibnul Musayyib [may Allaah have mercy upon him] said:

“There is no good in that person who does not want to earn money lawfully- money that will suffice him, (help him) maintain the ties of kinship [i.e. by spending on relatives] and give from it what is obligated on him [i.e Zakaat and other obligatory spending]”. [Ref 3]


[Ref 1: Sifatus Safwah. page: 345]

[Ref 2: Source: Al-Fawaa-id: page: 247]

[Ref 3: Islaahul Maal. By Ibn Abee Dunyaa(rahimahullaah). Page 53]

 

 

[7] Human Rights In Islaam [Excerpts From a Lecture By Shaikh Saaleh Aala Ash-Shaikh]- An Example of How Islam Laid The Solid Foundation of Equal Opportunities And Uprooted Structural Inequality

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

When the Muslims conquered the different regions of the earth and Islam spread, the affair became as if it started from the non-Arabs, until the people of Persia and other non-Arabs became the scholars and the Imams of the mosques, and people acquired knowledge from them. It is recorded in Islamic history that many non-Arabs led the Muslims in knowledge, in issuing religious verdicts and many affairs. Take for example Abu Haneefah [may Allaah have mercy on him] who was not an Arab, and Imam Al-Bukhaari [may Allaah have mercy on him] and how his book became an upright example, and there’s none amongst the Muslims except that he (or she) knows Imam Abu Abdillaah Muhammad Bin Ismaa’eel Al-Bukhaari. And consider other examples – besides Al-Bukhaari and Abu Haneefah – amongst the Imaams of Islaam. So when Islam came with its implementation, it abolished the differences that were initiated by the people and those non-Arabs became the leaders and Imaams of the Arabs; why? Because they carried the religion, raised the banner of pure Islamic monotheism – there is no deity worthy of worship except Allaah and Muhammad is the Messenger of Allaah, and because there is no distinction in virtue between a non-Arab and an Arab, except through fear of Allaah. When the Muslims disciplined themselves with Islaam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because indeed neither did they accept leadership nor give precedence to anyone based on this; rather they accepted everyone because people are equal in this affair.

Quraish’s rulership, the Umayyad rulership and the Abbasid rulership ended; then the rulership of the Mamluks arose and thereafter the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers, because the Muslims saw that there was welfare for the people in doing so (based on the texts of the Qur’aan and the Sunnah, and understanding of the Sahaabah). Therefore, class differentiation and its practice was abolished from the beginning; rather no one had any reservation in implementing Islam. So, Islamic history attests to the implementation of this great principle [i.e. sound equality].

To be continued InShaaAllaah

Source: listen here: https://video.link/w/j4azb paraphrased

[Part 1]: A Brief Reminder to Heba Yosry – at Al-Arabiya News – Regarding The Muslim Brotherhood of Egypt And FGM [Female Genital Mutilation]

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

Indeed, Heba Yosry criticized the Muslim Brotherhood and stated that Saudi Arabia’s Council of Senior Scholars recently issued a statement announcing that the Muslim Brotherhood is a terrorist organization. This statement of Heba Yosry is truth and may Allaah reward her for stating the truth regarding this affair. The Salafi Scholars have also refuted the Muslim Brotherhood for many other reasons besides their terrorist activities; rather this organization gathers all the opponents of the authentic Prophetic tradition to pursue its corrupt political goals. This is why the Salafi Scholars and students of knowledge continue to warn against them. Salafi Scholar Zayd Bin Haadee Al-Madkhalee [may Allaah have mercy upon him] said:

“It is not permissible for the one who knows something about the religious innovations of Ikhwaan Al-Muslimeen [The Muslim Brotherhood] or other than them amongst the proponents of religious innovation that he remains silent, whilst he has the ability to clarify. That is because refuting the proponents of religious innovation is obligated on those who have the ability to do so from amongst the scholars. And when this obligation is established by some of them, the responsibility is lifted from the rest. As for fearing splitting as a result of refutation against the [deviant] sects, then there is no legislated Islamic excuse for refraining this deed, because love for unity [upon the sound creed and methodology of the Sahaabah] is what is correct and more deserving to be desired and followed. The innovator in religious affairs is the cause of splitting in the Ummah because splitting is connected to religious innovation and unity is connected to the Prophetic transition. The obligation of refutation against the one in opposition to the truth is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear, then in this case Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will refute the innovator in religious affairs and the one in opposition to the truth”. [Ref 1]

Salafi Scholar Rabee Bin Haadi Al-Madkhalee [may Allaah preserve him] said:

“By Allaah! Islaam and the Muslims are not ruined except by these types of (people) amongst the proponents of religious innovation and misguidance, such as the khaarijites  and those similar to them, and those who are worse, such as the Rawaafid [i.e. Shiites of Iran and those upon their beliefs]. The Rawaafid are worse than the khaarijites and the Muslim brotherhood in Egypt and elsewhere ally with them and say: “They (rawaafid shiiites) are our brothers and the differing between us and them is like the differing between (Imaam) Maalik and (Imaam) Shaafi’ee”, meaning, the differing between us (i.e. Muslim Brotherhood) and them (i.e. rawaafid shiites) is based on Ijtihaad, and if Imaam (Maalik) and (Imaam) Shafee’ee differ in (some) affairs, they are all rewarded, and if we (Muslim Brotherhood) differ with the rawaafid shiites, then we are rewarded.

O deceivers! [i.e. Muslim Brotherhood], the rawaafid (shiites) revile the Sahaabah and declare them disbelievers. They revile the wives of the Messenger [peace and blessings of Allaah be upon him], they say that the Qur’aan is distorted, they have shir’kiyyaat (beliefs and acts of major polytheism) and they deify the leaders of the Prophet’s family. So does all of this not harm them (i.e. harm their claim to Islaam)?” [Ref 2]

Must visit links

The Historical Influences and Effects of the Methodologies of al-Ikhwaan al-Muslimoon [The Muslim Brotherhood]

http://www.sahihalbukhari.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ18&loadpage=displaysubsection.cfm

http://www.ikhwanis.com/index.cfm

The Sab’iyyah, Raafidah and Khaarijiyyah: Historical and Contemporary Interplay Between Rafd and Khaarijiyyah: http://www.ikhwanis.com/articles/fqfejnx-the-sabiyyah-raafidah-and-khaarijiyyah.cfm

 

As for Heba Yosry’s criticism against the Muslim Brotherhood regarding FGM, then indeed this affair requires elaboration and distinction. First, Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The basis of Banee Aadam’s misguidance is as a result of ‘General Terms’ and ‘Ambiguous Meanings’ [i.e. terms & meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when [evil] desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon His Religion and not allow you to fall into this darkness”. [Ref 3]

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

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

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

“There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field”. [Ref 4]

Therefore, we learn from the above that detail and distinction is very important.

Second, just as Heba Yosry quoted the Council of Senior Scholars to establish the proofs against the deviant Muslim Brotherhood and we do commend her for doing so, but we also expect her to hold on to the truth and the sound position regarding FGM. Must read – On Female Genital Mutilation, Culture and Islam: A Refutation of Ayaan Hirsi Ali

FGM

http://www.aboutatheism.net/articles/kflqsjb-on-female-genital-mutilation-culture-and-islam-a-refutation-of-ayaan-hirsi-ali.cfm

To be continued InShaaAllaah


[Ref 1: Source: Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashrati Page43-44]

[Ref 2: An Excerpt from: لذريعة إلى بيان مقاصد كتاب الشريعة للإمام المحدث أبي بكر محمد بن الحسين الآجري   pages: Page: 162-slightly paraphrased]

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

[Ref 4: Source: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 page: 216.

[6] Human Rights In Islaam [Excerpts From a Lecture By Shaikh Saaleh Aala Ash-Shaikh] – A Mighty Principle That Ended The Rife Class Struggle, Nationalism, Tribalism, Snobbery etc

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

After this presentation [see here: intro_humanrights ],  if you look at what the people were upon before the advent of the Prophet Muhammad [may peace and blessings be upon him]- whether the Arabs of Makkah and those who resided in its surrounding areas, or those in the Arabian peninsula, or those who lived in Syria and Iraq, or the people of Egypt, the Persians and the Romans, you will find that deprivation of liberties was rife and people were denied equality; rather, it was the law of the jungle, so the strong devoured the weak and the people subjugated one another. This is why when the Persian leader asked Rabee [may Allaah have mercy upon him], “What brought you?” Meaning, “You are Arabs, so what brought you to the land of Persia?” He replied, “Indeed, Allaah sent us to remove the one He wishes to be removed from the worship of the servants [i.e. people] and direct them towards the worship of the Lord [i.e. Allaah] of the servants, and remove them from the distress of the worldly life to the wellbeing [relief, security, ease, peace] of the worldly life and the Hereafter”.

The Prophet [peace and blessings be upon him] was sent, the Islamic legislation was revealed to him, Allaah commanded him to proclaim the truth, warn his closest family and then all the people. Allaah made his message a mercy for the entire creation. Allaah said:

[وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ – And We have sent you (O Muhammad) not but as a mercy for the ‘Alamin (mankind, jinns and all that exists)]. [Surah Al-Anbiyaa. Aayah 107]

When the Prophet [peace and blessings be upon him] came to that society, it was a society in which class struggle occurred and class distinction was rife – this tribe is better than this tribe, these are superior, those are dominant over others…!!!  And the other similar tribal norms, which differentiated and gave preference to some over others. So the Prophet [peace and blessings be upon him] came to them with a mighty principle and that is the statement of Allaah [The Exalted]:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوباً وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ

O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has more fear of Allaah. [Surah Al-Hujuraat. Aayah 13].

So nobility, virtuousness and distinction was attributed to the one who has more fear of Allaah, and not because of one’s gender, skin complexation, tribe or country; rather Allaah attributed virtuousness based on a person’s piety.

[إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ – Verily, the most honourable of you with Allah is that (believer) who has more fear of Allaah].

Our Prophet [may blessings and peace be upon him] said, “There is no superiority for an Arab over a non-Arab, except based on piety.”

 

People are equal in a manner similar to the teeth of a comb. This is well-known in relation to the obligations that are obligated on everyone who has reached the age of responsibility. Allaah [The Exalted] made everyone equal, meaning His speech is directed at all people – male, female, the free person, the slave, the rich and the poor regardless their different social statuses. All people are commanded to single out Allaah in worship, obey His commands and fear Him as much as they are able. This is a type of equality in that which everyone is commanded and held responsible.

Likewise, when Islam came, splitting and discord between the people ended; rather, the affair alternated into close brotherhood. The Prophet [may Allaah’s peace and blessings be upon him] nurtured and established brotherhood between the Muhaajoroon [migrants from Makkah] and the Ansaar [the indigenous inhabitants of Madeenah].  This – without a doubt – shows the absence of differentiation and extends beyond fulfilling the rights of a person or giving a person something, because of the fact that he (or she) is a child of Adam and that all humans are equal in their rights in the sight of Allaah- equal in fulfilling rights and obligations between themselves.

To be continued InShaaAllaah

Source: listen here: https://video.link/w/j4azb paraphrased

[5] Human Rights In Islaam [Excerpts From a Lecture By Shaikh Saaleh Aala Ash-Shaikh]

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

Equality

The equality that they proclaimed means equality between men and women in everything, and equality between all people when receiving and giving rights, such as wage equality, educational equality, the means to good health and medical treatment, equality when travelling, when determining the place in which one wishes to reside within the borders of one’s country as stipulated in their articles, the abolition of slavery etc. Some of the things in this equality are acceptable and some are unacceptable, as will be explained InShaaAllaah.

We are not here to refute that documentary declaration (of human rights), its corrections and the additions that followed; but rather we are clarifying that the perfect and lofty human rights are those which the Lord of humankind has given to the human being. When a human being wants to give rights to another person, he will not be free from desires, because the one who codifies laws, regardless of what that may be, will include his desires in it. And because of this, you will find that Western man made laws, such as French man made law, American man made law and other man made laws are subject to change from time to time – either because the law was first initiated for the sake of the country’s interests when it was established, or due to the influence of the [influential personalities or leaders etc] in that country in some matters, or because the time changed and thus the circumstances changed. And due to this, Allaah clarified that the pre-Islamic judgement is tantamount to a judgement based on desires. Allaah [Glorified be He] said: [وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ – And so judge (you O Muhammad) between them by what Allah has revealed and follow not their vain desires]. [Surah Al-Maa’idah. Aayah 49]

Every ruling that contradicts the ruling of the divine Islamic legislation must have been dominated by desires and thus it is prevented from been correct (or upright). And there is no doubt that desires divert people from fulfilling rights in the manner it should be fulfilled. Therefore, those principles [regarding equality and human rights] were based on the opinions of human beings, so desires did interfere as well as the interests of the major powers and their desire to control weak countries or countries in which there is much good (or welfare).

To be continued InShaaAllaah

Source: listen here: https://video.link/w/j4azb paraphrased


NB: The implementation of Sharee’ah Law is the responsibility of Muslim governments and not the insurgents, such as ISIS and their ilk. Likewise, the call to Islaam does not begin with the call to establish an Islamic State, rather it begins with the call to pure Islamic Monotheism. See here the Methodology of the Prophets in calling to the path of Allaah:  http://www.troid.org/media/pdf/methodology.pdf

ISIS have NOT established the Khilaafah! [i.e. The Islamic State]- By Shaikh Abu Khadeejah [may Allaah preserve him] https://www.salafisounds.com/isis-have-not-established-the-khilaafah-short-clip-by-abu-khadeejah/

And even when Muslim rulers are oppressive, we do not initiate rebel against them. See here: The Tyranny Of The Rulers, A Reason For Rebellion?

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

Sharee’ah In The West

Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him] stated:

Although Muslims in Britain are subject to British law and the British legal system, Sharī’ah tribunals are allowed in certain areas as an alternative way of resolving disputes. These are aimed at resolving commercial, civil and matrimonial disputes to the satisfaction of both sides. Read here: https://www.abukhadeejah.com/educate-yourself-ethics-1-2-shariah-redstone-academy/

Also, a Muslim is obligated to fulfil his obligations and refrain from treachery whilst living with non-Muslims. See here: Living With Non-Muslims In The West: With Fine Conduct

https://www.abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

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

https://www.abukhadeejah.com/having-alliance-with-the-non-muslims-is-of-two-types-misunderstanding-this-affair-leads-people-astray/

Shaikh Ibn Uthaimeen on Interacting With Non-Muslims in Western Countries

http://www.salafipublications.com/sps/sp.cfm?subsecID=LSC01&articleID=LSC010001&articlePages=1