A peril that calls for constant awareness in all undertakings

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

We ask Allah:

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

O Ever Living! O The Self Subsisting, upon Whom everything depends! By Your Mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye. [Silsilah As-Saheehah Number 227]

Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said, “Hasten towards good deeds, because there will be trials which would be like a part of a dark night, wherein a man wakes up as a believer and becomes a disbeliever by night or he begins the night as a believer and wakes up as a disbeliever, and a man would sell his religion for a portion of the worldly life”. [Muslim 118]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This is proof (to show that) the worldly life is one of the trials- the Zahratud Dunyaa (adornments of the worldly life) and Zinaatud Dunya (things of the worldly life such as food, drinks, transportation, mansions, castles, status etc)- thus a person abandons his religion. A person might be captured by desire and love of the worldly things, thus he abandons his religion due to it. Allah warned us against the worldly life, its adornment and being deceived by it, instead we take from the worldly life that which is sufficient in obedience to Allah. As for just going along and being forgetful of the Afterlife, this is destruction itself”. (1)

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

A believer hastens towards (good) deeds. He is cautious because he might be afflicted with sudden death and an illness that destroys his strength, thus he is unable to perform good deeds. He might be afflicted by infirm old age and other things. Therefore, it is obligated to a person to make good use of his life, health and mind through righteous deeds before he is prevented from doing that – sometimes due to sickness and other than it; sometimes due to covetousness, love of the worldly things and preferring it over the Hereafter, and its beautification by the enemies of Allah, the callers to unbelief and misguidance. (2)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him, said:

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihad and a (successful) life cannot be established except through this knowledge. However, it is obligated to us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. [Abu Dawud. Number 3664]

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. It may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allah -neither legislated nor permitted by Allah, thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allah) for myself and for you from these blameworthy traits – a person possesses knowledge and does not act upon it, thus, he is either included (amongst those mentioned in this) verse or some of it applies to him. May Allah protect us and you, for indeed the Messenger, peace and blessings of Allah be upon him, informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth (in charity).

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said: “I used to hold that the hadith requires a Niyyah [i.e. sincere intention for seeking knowledge of hadith], but then I realised that every hadeeth requires a (sincere) intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah [The Blessed and Exalted]? Do you desire that it is said, “He is a scholar; he is intelligent, he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allah and to fulfil the responsibility you carry. (3)

Imam Ibn Rajab, may Allah have mercy upon him, said:

Eagerness for high status is two types: the first is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the good of the afterlife, its nobility, honour and elevated station. Allah [The Most High] said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [Al-Qasas. 83]

The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption. This is because knowledge, deeds and Zuhd are (matters) through which one seeks what Allah (has prepared for His slaves) of high station and everlasting bliss (in the afterlife)- a means to drawing close to Him and to receive His favours. Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said, “Knowledge has more virtue because it is for the (purpose) of attaining fear of Allah, but if not, it is just like all other things”. (4)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of himself, even if it is falsehood, becomes angered by a statement that contains a rebuke against him, even if it is truth. The believer (i.e. the one with strong Iman and a more perfect fear of Allah) is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. (5)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] spoke about repelling the harm that maybe attributed to knowledge due to behaviour of some people who seek it for other than its true aim; then he said: “Like the one who learns for the sake of wealth or status. The aim behind the religious sciences is not to earn; rather it is for the purpose of acquainting oneself with realities and rectify one’s behaviour. The one who seeks Islamic knowledge for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars who resided in the lands beyond the river (a) revealed and spoke about it when they learned about the construction of schools in Baghdad; so they established gatherings of reminder regarding knowledge and said, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. And when a wage (or monetary gain) is attached to it, the ignoble (or despicable) and lazy one will approach it, and thus becomes a reason for his elevation, and from here the sciences of wisdom are abandoned, even though they are self-evident in their nobility”. (6)

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (7)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim. 2720] [8]

(a) Beyond the river: It means the area of modern-day eastern Uzbekistan, western Tajikistan, parts of southern Kazakhstan, parts of Turkmenistan and southern Kyrgyzstan.

[1] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. 11-12

[2] Majmu Al-Fataawaa. 25/107]

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 53-55

[4] An Excerpt from “Two Hungry Wolves Let Loose Amongst a Flock of Sheep. Pages 29 onwards]

[5] Majmoo Al-Fataawaa: 10/600]

[6] An Excerpt from Abjadul Uloom. Vol 1. page 77-78. Dar Kotob Al-Ilmiyyah. 1st Edition 1420 (1999)]

[7]https://salafidawah.uk/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawah.uk/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/