Tag: worship

Balancing Fear and Hope In Different Circumstances – [By Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahulaah)]

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

Imaam Ahmad [rahimahullaah] said: It is obligated on a person that his fear and hope are the same because if one of them is more than the other he is destroyed.”

Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allaah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it.

And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person. If one is in a state of poor health, he should have more hope because the Prophet [sallal laahu alayhi wasallam] said, “None of you should die except whilst having good thoughts about Allaah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allaah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc].

The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear.

[Sharh Hilyatil Taaluibal Ilm. Page 35-36]

A Lesson: [The One Who Placed More Reliance On His Means of Transportation Instead of Having Complete Reliance On Allaah]

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

Sulaymaan Bin Yasaar (rahimahullaah) reported that a people were on a journey, so they said when they were about to depart:

سُـبْحانَ الَّذي سَخَّـرَ لَنا هذا وَما كُنّا لَهُ مُقْـرِنين

وَإِنّا إِلى رَبِّنـا لَمُنْقَـلِبون

“Glory to Him who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return]”. Then a man amongst them who had a sturdy she-camel said, “As for me, indeed I will reach the night by way of this sturdy she-camel”. The camel threw him off and his neck broke’’. [Ref 1]

Beneficial reminder on the above supplication of travel

Allaah (The Most High) said:

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ

وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts).  And verily, to Our Lord we indeed are to return!” [Surah A43:z-Zukhruf. Aayaat 13-14]

Mentioned (in the above ayah) are the three pillars of gratitude and they are:

To acknowledge Allaah’s blessings

To Proclaim Allaah’s Blessings, speak about them and Praise Allah for it.

To Submit to Allah and utilise these blessings to carry out acts of worship for the sake of Allaah (alone).

That is because the intent behind the statement of Allah: [وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ   – And verily, to Our Lord we indeed are to return] is an acknowledgement of recompense and to prepared for it. The objective behind these favours is that they are an aid by way of which the slave (seeks) to fulfil that which Allah has commanded him (i.e. acts of worship and obedience etc).

And regarding Allaah’s saying: [ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ – And then may remember the favour of your Lord when you mount thereon]; this is a specific mention of the (favour) in that instance (i.e. at the time in which the person enjoys those favours) because blessings intoxicates many amongst the creation, makes them heedless, evil and ungrateful. Therefore, this state in which Allah commanded (a person to remember Allah for His Favours) is a medication for this destructive ailment.

When the slave recalls that he is completely surrounded by the blessings of Allah and that nothing is from himself, but rather blessings are (from Allah) -its means are facilitated and its obtainment made easy (by Allaah), he submits to Allah, humbles himself, thanks and Praises Allaah, and by way of this he is given continuous blessings. [Ref 2]

[ref 1: Al-Uqoobaat’ by Ibn Abee Dunyah (rahimahullaah)’ page 316. slightly paraphrased]

[ref 2: Fataawa Sadiyyah page 61. slightly paraphrased]



Worldly Pleasures – Which Leads Some People to Mutual Rivalry – Is Nothing Compared to Attaining Allaah’s Pleasure: [By Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee (rahimahullaah)]

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

Allaah tested Prophet Ayyoub [alayhis salaam – i.e. through severe illness and poverty] and Prophet Yaqoob [alayhis salaam] when he lost his two sons [i.e. Yusuf and Binyameen] 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. Aayah 84]

Allaah tested Muhammad [sallal laahu alayhi wasallam] during the early years of his (Prophethood) and obligated on him to call his people to abandon the Shirk and misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public, night and day. 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 from such and such person, insult from such and such person- this one spat in his face and that one attempted to place his feet on his neck whilst he performed Sujood to his Lord. Another person placed the intestines of a camel on his back whilst he performed Sujood and such and such person grabbed the collar of his garment to strangle him etc His uncle followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar”. “He is insane”.

These people incited the foolish against him and they pelted him with stones until blood flowed from his two feet and those people boycotted him and his close relatives for a long time in order that they die out of hunger. Other people tortured his followers with various types of torture- 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 will 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 His pleasure, remove them from the path of eternal punishment and guide them towards the path of permanent bliss, but 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 [sallal laahu alayhi wasalam] 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 for which we 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 [radiyallaahu-anhu] reported that Allaah’s Messenger [sallal laahu alayhi wasallam] 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 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’”. [ref 1]

An Excerpt from At-Tankeel. Vol 11. Pages 311-313. slightly paraphrased

Ref 1: Saheeh Muslim, Ana’s said: Saheeh Muslim 2807


The Ruling On Transferring The Deceased to Another Land For Burial – [By Imaam Abdul Azeez Bin Baaz (rahimahullaah)]

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


Shaikh Hassan Bin Sa’eed Bin Mu’aylee died today, so is it permissible to transfer him to Yemen or to Mecca or bury him in the city of Riyadh?


May Allaah forgive him, may Allaah forgive Hassan Bin Saeed. This person is one of our brothers among the leaders in Sabah Ma’rib. May Allaah forgive him and enter him into paradise. So what we hold is that he is not transferred, rather the (Janaazah) prayer is performed for him here and he is buried in the graves here, because transferring him will lead to some problems:

First, they might remove the intestines so that the body does not decay and this type of change in his physical self is impermissible.

Second, there is no need to transfer him to Yemen or Makkah. A person should be buried in the place where he died. As long as there is a Muslim cemetery in that place, he is buried where the Muslims are buried.

What we hold is that he is not transferred, but he should be buried in Muslim cemeteries here and praise be to Allaah. This is safety from burden, safety from transgressing against him and changing his physical self (i.e. removing his intestines) in order to transfer him. [Ref 1]

More detail in the pdf below. See page 48 onwards


Ref 1: https://binbaz.org.sa/fatwas/1753/%D8%AD%D9%83%D9%85-%D9%86%D9%82%D9%84-%D8%A7%D9%84%D9%85%D9%8A%D8%AA-%D9%85%D9%86-%D9%85%D9%83%D8%A7%D9%86-%D9%88%D9%81%D8%A7%D8%AA%D9%87-%D8%A7%D9%84%D9%89-%D8%A8%D9%84%D8%AF-%D9%88%D9%84%D8%A7%D8%AF%D8%AA%D9%87-%D9%88%D8%A7%D9%82%D8%A7%D9%85%D8%AA%D9%87 paraphrased






Few Affairs One Should Ponder On When Struggling to Give Precedence to Truth Over Falsehood – [By Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee (rahimahullaah)]

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

It is obligatory (or befitting) that a person ponders on these affairs:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allaah [The Mighty and Majestic]- the fact that Allaah is the Lord of the entire universe, Allaah loves truth and hates falsehood. And that the one who follows truth is deserving of the Pleasure of the Lord of the universe – Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour-  in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity.

He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ

أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ

وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ

وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ

وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass.

And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun. [Surah Az-Zuhkruf. Aayaat 31-35

[An Excerpt from At-Tankeel. Vol 11. Page 309. Slightly paraphrased]

The Danger of Refraining From Rebuking Exaggerations Out of Fearing Extremists And Stubborn Blind Followers

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

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee Al-Yamaanee [rahimahullaah] said:

“Some of the scholars hold that when the Christians first exaggerated the status of Eesaa [alayhis salaam], the extremists used to accuse everyone who rebuke them that he [i.e. the one who rebutted their extremism] is one who hates Eesaa and belittles him, so this became the greatest means to spreading extremism because the small group of people who followed the truth saw that if they rebuke the extremists, they would be attributed to something that is more repugnant to the people, such as the accusation that they hate Eesaa and belittle him, as well as being hated by the majority of the people and harmed. Therefore, this held them back from rebuking the extremists and thus shaytaan was free to do what he wanted. The situation of the extremists amongst the Rawaafid, the grave worshippers and the proponents of (blameworthy) blind following is very similar to this”. [Ref 1]

Ibn Aqeel [rahimahullaah] said:

“If the truthful ones were to keep silent and the falsifiers speak, then the creation would have relinquished what they have witnessed [of truth] and reject what they have not witnessed.  So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is bidah”. [Ref 2]

Imaam Abdul Azeez Bin Baz-rahimahullaah said:

The student of knowledge is very eager not to hide anything he knows.  He is eager to clarify the truth and refute the opponents of the Religion of Islaam.  He is neither lackadaisical nor does he seek to escape.  He is always manifesting due to his endurance.

So when the opponents of Islaam appear with that which obscures and defames Islaam, he brings forth refutation against them by writing, and by word of mouth, and other than that.  He is neither lackadaisical nor does he say, ”these affairs are for other than me”, rather he says, ”it is for me, it is for me”.  Even if there are other scholars, he still fears that the affair will slip away.

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

He also does not hide what he has of knowledge, rather he writes, gives khutbah and refutes the people of innovation and other than them from the opponents of Islaam, with what Allaah has bestowed upon him of strength, in accordance to his knowledge, and with that which Allaah has made easy for him of various capabilities.  Allaah [The Exalted] said:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنْ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُوْلَئِكَ يَلْعَنُهُمْ اللَّهُ وَيَلْعَنُهُمْ اللاَّعِنُونَ

إِلاَّ الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُوْلَئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

Verily, those who conceal the clear proofs, evidences and the guidance, which WE have sent down, after WE have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers.  Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).  These, I will accept their repentance.  And I am the One Who accepts repentance, the Most Merciful” (2:159-160) [Ref 3]

[Ref 1: At-tankeel Bimaa Fee Ta’neeb Al-Kawtharee Minal Abaateel. Page 8. Vol 10. Slightly paraphrased. Publisher: Daar Aalam Al-Fawaa’id]

[Ref 2: Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor page: 148]

[Ref 3: The Responsibilities of the Student of Knowledge. page: 15-16]

The Heart Protected Through Servitude to Allaah And Corrupted Through Infatuation With Images – [By Shaikhul Islaam Ibn Taymiyyah And Imaam Ibnul Qayyim]

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

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

Those people whose hearts are infatuated with images are to receive the greatest punishment and the smallest reward, because if the heart of the one who is infatuated with images continues to be attached and is enslaved by it, then various types of evils, loss and corruption will be gathered for him, which none can enumerate except Allaah. And even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents and thus the effect of that sin ceases to exist in his heart.

The greatest aspect of this calamity is when the heart turns away from Allaah, because indeed when the heart tastes the worship of Allaah and sincerity to Him, there will never be anything more sweet than that-  neither more tasty and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing which is more beloved to him or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allaah [The Exalted] said about Yusuf [alayhis salaam]:

[ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ – Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Surah Yusuf. Aayah 24] So, Allaah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allaah.  This is why this can occur before a person tastes the sweetness of servitude to Allaah and sincerity to Him – when one is overcome by his soul through following its (evil) desires; however when one tastes the sweetness of sincerity to Allaah and his heart becomes strong, it subdues its desires without the great remedy (needed for) rectification. [Ref 1]

Imaam Ibnul Qayyim [rahimahullaah] said:

Hearts that are emptied of Love for Allaah -hearts that are turned away from Him and seeking remedy from others besides Him- are afflicted with an infatuation with images; for when the heart is filled with Love of Allaah and a strong love for meeting Him [i.e. in the hereafter], this infatuation with images is repelled from it.  And for this reason, Allaah [The Most High] stated about Yusuf [alayhis-salaam]: [كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ -Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves]. This shows that sincerity to [Allaah] is a means to repelling [evil]. And because of this, some of the Salaf said: ‘’Infatuation is an agitation in empty hearts.” Meaning: [Hearts] emptied of other than what they crave for. [Ref 2]

[Ref 1: Al-Uboodiyyah 114-115. slightly paraphrased]

[Ref 2: An excerpt from At-Tibbun Nabawiy. page180. slightly paraphrased]

The Three Means to Happiness And Their Opposites – [By Imaam Ibnul Qayyim]

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

Imaam Ibnul Qayyim [rahimahullaah] said:

The most mindless amongst the people is the one who strays at the end of his journey (i.e. end of his life) even though the destination is close (i.e. departure from this world). The intellects that are aided with (the means to sound guidance) regard the revelation which the Messenger (sallal laahu alayhi wasallam) was sent with as the truth that is in harmony with (sound) intellect and wisdom. The intellects that are forsaken (i.e. in misguidance) see a contradiction between sound intellect and the (unadulterated) divine texts, and between sound wisdom and the (unadulterated) divine ordainments.

The closest path to attaining the Pleasure of Allaah are: Adherence to the (authentic) Sunnah and to restrict oneself  to it- internally [i.e. in one’s heart, mind etc] and externally [i.e. by way of deeds]; to be constantly in need of Allaah and desiring His Countenance alone through speech and deeds. No one has ever attained Allaah’s (Pleasure, Guidance etc) except through these three affairs, and no one has been prevented from (attainting Allaah’s Pleasure, Guidance etc), except due to being separated from these three affairs or one of them.

The basis of the happiness (success, wellbeing etc) of a person (in this worldly life and Afterlife) are three, but each of them has its opposite, therefore whoever is deprived of one of them will encounter its opposite: Tawheed and its opposite is Shirk, the (authentic) Sunnah and its opposite innovation in religious affairs, obedience (to Allaah and His Messenger) and its opposite is disobedience. These three affairs are opposed by one thing and that is: the heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who feared Him].

[Al-Fawaa-id page 167]

Last Statement of The Imaam of Daarul Hijrah [Maalik Bin Anas (rahimahullaah)]

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

Ibn Abee Awais said, I asked a member of our family about what Maalik said at the time of death, so he said: He uttered the Shahaadah  and then recited the ayah:

لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ

The decision of the matter, before and after is only with Allah.

[Soorah Room: Ayah:4]

Source: Ath-thabaat Indal Mamaat of Ibn Jawzee: page:109




Who Are The Two Types of People That Advise One In Authority And How Should One Behave When Others Are Given Precedence Over Him?

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

Abu Sa’eed Al-Khudri [may Allaah be pleased with him] said,

“The Prophet [peace and blessings of Allaah be upon him] said, “Allaah never sends a Prophet or gives the Caliphate to a Caliph, except that he (the prophet or the Caliph) has two groups of advisors: A group advising him to do good and exhorts him to do it, and the other group advising him to do evil and exhorts him to do it. But the protected person (against such evil advisors) is the one protected by Allah”. [Ref 1]

Few Reminders From The Above Hadeeth

a: With regards to a prophet, there maybe those who seek to divert him from what is good, but it can never be the case that he will listen to them, because the Prophets are protected by Allaah and at the end of the hadeeth it is stated, “But the protected person (against such evil advisors) is the one protected by Allah”. Therefore, the presence of one who seeks to direct a prophet to evil does not necessitate that the prophet will accept what he says.

It is also said that the intent behind the two advisers (mentioned in this hadeeth with regards to their relationship) to a prophet are the angles and shaytaan, (as the Prophet said in a hadeeth), “There is no one among you but a companion from among the jinn has been assigned to him.” They said, “Even you, O Messenger of Allaah?’ He said, “Even me, but Allaah helped me with him and he became Muslim (or: and I am safe from him), so he only enjoins me to do that which is good.” [Ref 2]

In another narration, it is stated that the person is assigned a companion among the jinn and a companion among the angels. [Ref 3]


b: “But the protected person (against such evil advisors) is the one protected by Allah” – Meaning Allaah is the one who protects whoever He wishes. So, in reality you cannot find anyone who can protect himself except if Allaah protects him.


c: It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy.

Also, the one who is given responsible over the affairs of the people may always accept the speech of good advisers and not that of evil advisers. This is what is suitable to attribute to a Prophet and it is established by the word [ عصمة – protection] at the end of the hadeeth.

It may be that a ruler accepts the speech of evil advisers, especially someone who is a disbeliever. So, he may accept the speech of these people at times (evil people) and the speech of those at other times (i.e. good people).  [Ref 4]

How to Behave When The Rulers Give Precedence to Others

How Should We Behave When Others Are Given Precedence Over Us?! [A Restraint For The Nafs]

Allaah’s Messenger [sallal laahu alayhi wasallam] said, “Indeed, you will see Atharatan after me and affairs you’ll disapprove; they [i.e. the people] said, ‘What do you command us O Allaah’s Messenger [sallal laahu alayhi wasaallam]?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allaah for your rights’”.

Atharatan: meaning- [some people will give precedence to themselves (i.e. spend wealth on themselves and engage in worldly enjoyment, but will not give others their rightful share)].

Shaikh Zaid Bin Haadi Al-Madkhali [rahumahullaah] said: This authentic hadeeth is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet [sallal laahu alayhi wasallam] guided and directed the people to fulfil the rights of the rulers; obey and listen to them in that which is good- whether it is during a time in which one is enthusiastic [to listen and obey them in what is good] or feeling laxadaisical- perform Jihaad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated on them to give him; rather they should fulfil his rights just as the Prophet [sallal laahu alayhi wasallam] commanded them, saying, “Fulfil their rights”.

Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated on the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he [i.e. the ruler] falls short in something related to their rights, it is not permissible for them to [deliberately] fall short in fulfilling his rights. And due to the great importance of rulership and the rulers, indeed the Prophet [sallal laahu alayhi wasallam] commanded them to fulfil the obligation of As-sam’i Wat-taa’ah [i.e. to listen and obey the ruler in good], refrain from disobedience[when commanded to do something good], supplicate to Allaah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without.

This hadeeth contains a miracle of the Prophet [sallal laahu alayhi wasallam] and that is the fact that he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs which the people of sound judgement will reject. [So], when this era comes, it is obligated on them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated on them to fulfil and seek their rights from Allaah – meaning: they supplicate to Allaah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [Ref 5]

On Advising Rulers and States Concerning Their Shortcomings


Correction of the Rulers


The Tyranny Of The Rulers, A Reason For Rebellion?


[Ref 1: Saheeh al-Bukhaari 7198]

[Ref 2: Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)]

[Ref 3: Saheeh Muslim 2814]

[Ref 4: Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)]

[Ref 5: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 142. slightly paraphrased]