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Repentance with Responsibility

Written by abumuaawiyah on . Posted in Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Sin, Worship - 'Ibaadah'.

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

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

وشروط التوبة ثلاثة: الندم على الماضي مما فعلت ندمًا صادقًا، والإقلاع من الذنوب، ورفضها وتركها مستقبلًا طاعة لله وتعظيمًا له، والعزم الصادق ألا تعود في تلك الذنوب، هذه أمور لا بد منها.
أولا: الندم على الماضي منك والحزن على ما مضى منك.
الثاني: الإقلاع والترك لهذه الذنوب دقيقها وجليلها.
الثالث: العزم الصادق ألا تعود فيها.
فإن كان عندك حقوق للناس، أموال أو دماء أو أعراض فأدها إليهم، هذا أمر رابع من تمام التوبة، عليك أن تؤدي الحقوق التي للناس؛ إن كان قصاصًا تمكن من القصاص إلا أن يسمحوا بالدية، إن كان مالًا ترد إليهم أموالهم إلا أن يسمحوا، إن كان عرضًا كذلك تكلمت في أعراضهم، واغتبتهم تستسمحهم، وإن كان استسماحهم قد يفضي إلى شر فلا مانع من تركه، ولكن تدعو لهم وتستغفر لهم، وتذكرهم بالخير الذي تعلمه منهم في الأماكن التي ذكرتهم فيها بالسوء، ويكون هذا كفارة لهذا.

The conditions of repentance are three: Truthful remorse for past actions, the cessation of sins, and a commitment to avoid them in the future as an act of obedience to Allah and exaltation of Him. There must be a truthful determination not to return to those sins. These three things are essential.

First, one must regret past deeds and be sorrowful for what has transpired. Second, there must be a complete abandonment of big and small sins. Third, a truthful resolve not to revert to those sins. If you owe people their rights, whether in the form of wealth, blood, or honour, you give them back their rights. This is the fourth matter that would constitute complete repentance. You must return the rights owed to others. It should be carried out if it involves retribution unless they agree to accept compensation. If it pertains to financial matters, you are required to return their property unless they forgo it. If it is to do with honour- if you have violated their honour- and backbit them, you should seek their forgiveness. However, if seeking their forgiveness may lead to further harm, there is no obstacle to refraining from doing so. Instead, you should supplicate for them, ask for Allah’s forgiveness for them, and mention them with the good you know about them in the places (or instances, situations) you (previously) spoke ill of them and this would be an atonement for your actions. [1] [End of quote] Paraphrased

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter)”. [Al-Bukhari 6534]

Pride’s Mask

In the clan’s fire, we learned: Refusal to bow, to say forgive me, is no sign of strength— It is weakness in armour’s disguise. Pride that clings to self-image Poisons harmony, Turns apology into a battlefield, And truth into shadow. To shift blame is to weave deceit; To feign remorse is to wound deeper. True honour is humble, Strong enough to bend, Brave enough to repent. Victimhood chains the soul, while arrogance blinds the heart. But apology—sincere, unmasked—Is light, A bridge to mercy, a safeguard for the Hereafter.

Al-Haafidh Ibn Hajr, may Allah have mercy upon him, said: “Diverting from the truth and playing tricks to reject it: what is intended is that when one dispute with another person, he employs every way – other than what is legislated in the Shariah – to play tricks until he takes the rights of his opponent, and by way of this he diverts from the straight path”. [Fat-hul Baaree 1/90]

Al-Haafidh Ibn Rajab, may Allah have mercy upon him, said: “If a man has the ability when arguing – whether it is a dispute in religion or a worldly affair – to defend falsehood and make it appear to the listener that what he says is truth, seek to weaken the truth and present it in the image of falsehood, then this is one of the ugliest of forbidden deeds and vilest traits of hypocrisy (in one’s deeds)”. [Jami Al-Uloom Wal Hikam 1/432]

We ask Allah:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

“O Allah! Just as You made my external form beautiful, make my character beautiful as well”.

[1]https://binbaz.org.sa/fatwas/20276/%C2%A0%D8%AA%D9%88%D8%AC%D9%8A%D9%87-%D9%86%D8%B5%D9%8A%D8%AD%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87#:~:text=%D9%88%D8%B4%D8%B1%D9%88%D8%B7%20%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9%20%D8%AB%D9%84%D8%A7%D8%AB%D8%A9%3A%20%D8%A7%D9%84%D9%86%D8%AF%D9%85%20%D8%B9%D9%84%D9%89,%D9%87%D8%B0%D9%87%20%D8%A3%D9%85%D9%88%D8%B1%20%D9%84%D8%A7%20%D8%A8%D8%AF%20%D9%85%D9%86%D9%87%D8%A7

Can I enjoin good, forbid evil, and share admonitions, even though I am weak in Iman?!

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather, he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is wrong be from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

It’s Your Choice Who to Ask Among The Upright, Reliable and Well known People of Knowledge

Written by abumuaawiyah on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct, and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Malik’s, or Ahmad’s in other matters where it appears that their Madhab in those matters are correct based on the proofs, there is no harm in this because a believer, wherever Allāh gives him knowledge, he follows the proof and looks to the proof. So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Malik, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from Allah’s Messenger, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts, and act according to what they guide him to based on knowledge. [1]

Question: If I ask a scholar and he gives me a verdict, is it impermissible to ask other than him? Also, the brother says: I present these two questions because I have heard them from some of the Mashayikh who give verdicts to the people, since I am not fully convinced by their responses. Firstly, it is said that if you ask a scholar and he gives you a verdict, you should follow what he says and not seek another verdict (a verdict from other than him). Is this correct, or am I able to ask until my heart is assured?

The response: This is incorrect, instead, it is obligated to the questioner to strive to ask until they find peace in their heart. They should seek -among the people of Shariah knowledge – for the [الأعلم فالأعلم – those  more knowledgeable in levels of knowledge] and [والأورع فالأورع – those known to possess more Wara (fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden)] until his heart is at ease that the verdict is correct, appropriate and in accordance with the Shariah, as the Prophet, peace and blessings of Allah be upon him, stated, “Righteousness (birr) is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about.” He , peace and blessings of Allah be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and fro in the breast even though people again and again have given you their legal opinion [in its favor].” [I] A believer seeks knowledge and understanding in the religion, and asks the people of knowledge until his heart is at ease that the verdict aligns with the Shariah based on his ability and how far he can strive.

Question: With regards to the student of knowledge, if someone approaches him for a verdict and it is known that the individual has already sought a verdict from someone else, is the student permitted to respond to this request for a verdict.

The Shaikh responded: There is no objection (or hindrance), but the mufti must diligently seek out the Shariah proofs and should not be lackadaisical. He should refer to the Quran and the Sunnah to provide the questioner with what he knows of Allah’s Shariah- the Book of Allah and the Sunnah of the Prophet, peace and blessings of Allah be upon him. He should not be lackadaisical (or approach the matter lightly), instead it is obligated to him to strive and investigate thoroughly so that he only issues rulings based on insight and knowledge. If a questioner asks him a question, while he knows that he has asked someone else, there is no objection (or hindrance). If he is asked, he says: “What did so-and-so say?” This is so that he would be able to either agree or disagree with the previous response. There is no harm in this. The companions used to do this, asking those who asked them (questions): “What did so-and-so say?” He (the questioner) said: “So and so says”, then he (i.e. the one asked the question) either says that he is in agreement with the verdict or he opposes it and says: “The verdict is such and such”.

Question: What if he refrains from giving a ruling, does that constitute concealment of knowledge?

The Shaikh: If he knows that the verdict is false, it is tantamount to concealment of knowledge. However, if it is based on Ijtihad, investigation, and opinion, then there is no issue. [2] [Paraphrased] [II]

Another question: In light of verdicts and giving verdicts, many of our brothers ask about a single topic from more than one student of knowledge, and they may encounter differing opinions. What guidance do you offer to those who ask questions, should they be satisfied with the response of one individual, or can they ask this one and that one until they reach their desire (understanding or goal)?

If the Fatwa does not reassure the questioner’s heart, while he intends good, knowledge, and Al-Wara (i.e. his intention is the fear of Allah that keeps a person from doubtful matters lest they fall into what is forbidden), there is no harm. He asks until his heart is assured with the proof and that this is the Shariah ruling. However, if his intention is driven by personal desire, that is not permissible. If he is seeking what agrees with his desires, this is not permissible; instead, it is incumbent upon him to strive to know the truth based on its proof until his heart is assured and seek for those he believes to be closer to good conduct and knowledge among the scholars of fatwa- seeking a verdict from one regarding whom his heart is at ease with that they are closer to knowledge of the truth.

He searches for the people of knowledge and when seeking their verdicts – from whom he thinks is most closer to reaching the truth. Thus, he gives importance to assurance and to reach the truth, and not seeking for what agrees with his desire. The one who asks questions to this one and that one so that his heart is at ease and upon tranquility with the verdict based on its proof, there is no harm on him in doing so because this is part of seeking confirmation of the truth. [3] [Paraphrased] [end of quotes]

In saying all this, Taqleed has its precise place. Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, stated on this link that the layperson or the beginner in the path of knowledge has no option but to make Taqleed because they do not have the ability to make Ijtihad, so they make Taqleed of the people of knowledge, as Allah said:

فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Ask Ahl Adh-Dhikr (the people of Shariah knowledge) if you do not know. [5] [Paraphrased]

———————————————————

[I] https://www.nawawis40hadith.com/nw/hadith/27/righteousness-and-sin

[II] https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Tolerated Differing and Impermissible Differing in Islam: The Great Imāms of Sunnah did not declare those who differed with them in the affairs of permissible ijtihād to be astray and they did not make binding upon others their own opinions.

[1] https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[2]

هل إذا سألت عالماً وأفتاني فلا يجوز سؤال غيره؟
السؤال: أيضاً يقول الأخ المؤمن: هذان سؤالان أعرضهما لأنني سمعتهما من بعض المشايخ الذين قد يفتون للناس، ونظراً لأنني لم أطمأن إليهما سألت عنهما.
الأول: يقال: إذا سألت عالماً فأفتاك فنفذ ما قاله لك ولا تستفت غيره، فهل هذا صحيح أو أنني أستطيع السؤال حتى يطمئن قلبي؟
الجواب: ليس هذا بصحيح، بل ينبغي للسائل أن يجتهد في السؤال حتى يطمئن قلبه، ويتحرى الأعلم فالأعلم والأورع فالأورع من أهل العلم حتى يطمئن قلبه إلى أن الفتوى صحيحة وأنها مناسبة وموافقة للشرع، كما قال النبي ﷺ: البر حسن الخلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ويقول ﷺ: استفت قلبك، البر ما اطمأنت إليه النفس واطمئن إليه القلب والإثم ما حاك في النفس، وتردد في الصدر، وإن أفتاك الناس وأفتوك.
فالمؤمن يطلب العلم ويتفقه في الدين ويسأل أهل العلم حتى يطمئن قلبه إلى أن الفتوى موافقة للشرع، حسب اجتهاده وطاقته.
المقدم: طيب بالنسبة لطالب العلم إذا أتاه شخص ليستفتيه وعلم منه أن قد استفتى شخصاً قبله، هل له أن يجيبه على هذا الاستفتاء؟
الشيخ: لا مانع، لكن على المفتي أن يتحرى الأدلة الشرعية، وألا يتساهل، أن يتحرى الكتاب والسنة فيعطي السائل ما يعلمه من شرع الله؛ كتاب الله وسنة النبي ﷺ ولا يتساهل، بل ينبغي له الاجتهاد والتحري حتى لا يفتي إلا عن بصيرة وعن علم.
وإذا سأله سائل يعلم أنه قد سأل غيره فلا مانع، وإن سأله قال: ماذا قال لك فلان؟ حتى يستطيع بذلك إما أن يوافقه أو يخالفه فلا بأس.
كان الصحابة قد يفعلون هذا، قد يفعلون هذا يسألون من سألهم: ماذا قال لك فلان؟ يقول: قال فلان، فيقول: هو على فتواه، وقد يخالفه فيقول: الفتوى كذا والفتوى كذا. نعم.
المقدم: طيب لو امتنع عن فتواه، هل يعتبر ذلك من كتمان العلم؟
الشيخ: إن كان يعلم أن الفتوى باطلة يكون من كتمان العلم، أما إذا كان بالاجتهاد والتحري والرأي فلا بأس

https://binbaz.org.sa/fatwas/5402/%D9%87%D9%84-%D8%A7%D8%B0%D8%A7-%D8%B3%D8%A7%D9%84%D8%AA-%D8%B9%D8%A7%D9%84%D9%85%D8%A7-%D9%88%D8%A7%D9%81%D8%AA%D8%A7%D9%86%D9%8A-%D9%81%D9%84%D8%A7-%D9%8A%D8%AC%D9%88%D8%B2-%D8%B3%D9%88%D8%A7%D9%84-%D8%BA%D9%8A%D8%B1%D9%87#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A%20%D9%84%D9%8A%D8%B3%20%D9%87%D8%B0%D8%A7%20%D8%A8%D8%B5%D8%AD%D9%8A%D8%AD%D8%8C%20%D8%A8%D9%84,%D8%A7%D9%84%D8%A8%D8%B1%20%D9%85%D8%A7%20%D8%A7%D8%B7%D9%85%D8%A3%D9%86%D8%AA%20%D8%A5%D9%84%D9%8A%D9%87%20%D8%A7%D9%84%D9%86%D9%81%D8%B3

[3]

حكم سؤال أكثر من عالم لاتباع المستفتي هواه
بمناسبة الفتوى والاستفتاء سماحة الشيخ؛ كثير من إخواننا يسأل عن موضوع واحد أكثر من طالب علم، ولربما وجد اختلافًا في القول، فما هو توجيهكم لأولئك الذين يسألون، هل يكتفون بسؤال شخص واحد؟ أم يسألون هذا، وذاك حتى يصلوا إلى مبتغاهم؟
إذا كان السائل لم يطمئن قلبه للفتوى، وهو قصده الخير، وقصده العلم، قصده الورع؛ فلا حرج، يسأل حتى يطمئن قلبه للدليل، وأن هذا هو الحكم الشرعي، أما إذا كان يقصد الهوى هذا لا يجوز، إذا كان يطلب ما يوافق هواه هذا لا يجوز، لكن عليه أن يجتهد في أن يعرف الحق بدليله؛ حتى يطمئن قلبه للفتوى، ويتحرى من يظنهم أقرب إلى الخير، وأقرب إلى العلم من أهل الفتوى يعني: يستفتي من يطمئن قلبه إلى أنه أقرب إلى معرفة الحق، يتحرى في أهل العلم، وفي استفتائهم من يظن، ويغلب على ظنه أنه أقرب إلى إصابة الحق، فهو يهتم بالطمأنينة، وإصابة الحق لا بما يوافق هواه، فالذي يسأل هذا وهذا لينشرح صدره، وليطمئن إلى الفتوى بدليلها؛ نرجو أن لا حرج عليه؛ لأن هذا من باب التثبت في الحق.
المقدم: جزاكم الله خيرًا.

https://binbaz.org.sa/fatwas/16116/%D8%AD%D9%83%D9%85-%D8%B3%D9%88%D8%A7%D9%84-%D8%A7%D9%83%D8%AB%D8%B1-%D9%85%D9%86-%D8%B9%D8%A7%D9%84%D9%85-%D9%84%D8%A7%D8%AA%D8%A8%D8%A7%D8%B9-%D8%A7%D9%84%D9%85%D8%B3%D8%AA%D9%81%D8%AA%D9%8A-%D9%87%D9%88%D8%A7%D9%87

[4] https://www.alfawzan.af.org.sa/ar/node/15726

Two Erudite Imams Precisely Outlined Main Determinants of Victory and Rectification

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Imam Muhammad Ameen Ash-Shanqeetee, may Allah have mercy upon him, stated regarding the causes of weakness in the Ummah:

The great Qur’an has given guidance to put a stop to this problem through the most appropriate and upright path. Allah clarified that the remedy for this is linked to turning to Him truthfully, the level of one’s belief in Him and reliance on Him. This is because Allah is All-Strong and All-Mighty, the Overwhelming and Absolute Subduer of everything, Who is never overcome; therefore, whoever is truly an ally of Allah, it is not possible to gain the upper hand over such a person. One of the clear proofs regarding this was when the disbelievers laid that great siege against the Muslims during the battle of the Confederates about which Allah said:

إِذۡ جَآءُوكُم مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَـٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۟
هُنَالِكَ ٱبۡتُلِىَ ٱلۡمُؤۡمِنُونَ وَزُلۡزِلُواْ زِلۡزَالاً۬ شَدِيدً۬ا

When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. [Al-Ahzaab. 10-11]

Therefore, the remedy for this is what we have already mentioned [i.e. Imaan, turning to Allah and reliance on Him]. Look at the severity of this military siege and its severe effects on the Muslims, in addition to the fact that they were politically and economically cut off by all the people of the earth at that time! So, when you are aware of this, you should know that the remedy for this great affair that put an end to this great difficulty is what Allah stated in Surah Al-Ahzab, as follows: “And when the believers saw Al-Ahzaab (The Confederates), they said: ‘This is what Allah and His Messenger (Muhammad) had promised us, and Allah and His Messenger (Muhammad) had spoken the truth’, and it only added to their faith and to their submissiveness (to Allah). [Al-Ahzaab. 22]

This perfect belief in Allah, Great Submission to Him, dependence and reliance on Him was the reason that put an end to that great difficulty. Indeed Allah clarified the fruits of this remedy, saying: “And Allah drove back those who disbelieved in their rage; they gained no advantage (booty, etc.). Allah sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). And Allah is Ever All-Strong, All-Mighty. And those of the people of the Scripture who backed them [the disbelievers] Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things. [Al-Ahzaab. 25-27]

This is what Allah aided them with against their enemies. They had no idea nor were they aware that they were aided with the angels and the wind. “O you who believe! Remember Allah’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [i.e. troops of angels during the battle of Al-Ahzab (the Confederates)]. And Allah is Ever All-Seer of what you do. [1]

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

“The latter part of this Muslim nation will not be rectified except through that which rectified its early part” just as the people of knowledge and Iman have stated. This is a statement of Imam Malik, may Allah have mercy upon him – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger, peace and blessings of Allah be upon him, is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the companions], then such a person is mistaken and has spoken untruth. There is no path other than this path. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [2]

[1] An Excerpt from ‘Adwaa Al-Bayaan 3/301-302

[2] Awamil Islah Al-Mujtama’ah page 3

Al-Allamah Salih Al-Fawzan — Salafiyyah in Brief

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

Salafiyyah is to follow the path of pious predecessors – the Sahabah, the Tabiin and the virtuous generations. Allah, The Most High, said:

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

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

Allah, The Most High, said about the Sahabah:

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

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another – up to His statement:

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allah) they are of you.

Allah, Glorified be He and free is He from all Imperfections, said in Surah Al-Hashar:

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

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

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

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

However, ascription to this methodology requires knowledge of its fundamentals in order that the Muslim may adhere to it. [One is] required to have knowledge of the other methodologies that are in opposition to Salafiyyah in order to avoid them. Therefore, Salafiyyah upon the path of the pious predecessors has to be upon knowledge and clear sightedness. It is not enough for a person to ascribe himself to [Salafiyyah] while ignorant of it or being in opposition to it. For this reason, Allah said:[ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ – And also those who followed them exactly (in Faith)].
They follow based on knowledge- neither fall into extremism nor negligence.

They neither exaggerate nor fail to give the matter its right like those who ascribe themselves to the Madhabs of the four Imams whilst being in opposition to them in creed and worship. And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other orientations towards extremism. This person is not a Salafi, rather he is named a khariji or a Mutazili. Or like the one who ascribes himself to the methodology of the Salaf, but utters the the statements of the Murji’ah in the subject of Iman and Kufr. This is not Salafiyyah. Therefore, it is obligatory to pay attention to this matter and not to mix the Salafi methodology with the other methodologies that are in opposition to it, and then says, “All these methodologies are not from Islam”. This is reckless speech, an oppressive judgement and deception against the people.

An Excerpt from Al-Bayaan Li-Akh’taa Badil Kuttab. 2/173-174

Footnote a: https://salafidawah.uk/2024/12/28/all-in-the-fire-except-one/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [97]

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

The Shaikh, may Allah have mercy upon him, said:

All praise is due to Allah; we seek His assistance and forgiveness, and we seek refuge in Allah from the evils of our souls and from the evils of our actions. Whomever Allah guides, there is none to misguide him, and whomever He allows to astray (due to their own fault), there is none to guide him. I bear witness that there is no deity worthy of worship, except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.

To proceed: The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him. The worst of matters are those that are newly invented (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance, and every misguidance leads to the Fire.

Welcome, beloved ones, to this blessed gathering, for which we ask Allah, the Blessed and Most High, to bestow upon us success – within it – in articulating the truth and achieving what is right, and to make the listeners receptive and their hearts aware, and to make everyone among those who listen to the speech and follow the best of it. In this gathering, I would like to speak to you about two very important matters.

The first of the two matters: The motivation (urge) to adhere to the book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. The second matter: The motivation (urge) to cultivate brotherhood for the sake of Allah and to love one another for His sake. Both are crucial elements for the establishment of the call to the path of Allah, the Blessed and Most High.

As for the first matter, there are numerous verses that urge obedience to Allah and His Messenger, to follow the Book and this noble Messenger, peace and blessings be upon him, and adhering to the rope of Allah and holding fast to it. The second matter is reported in many hadiths that urge towards having love for Allah and making very clear the status of loving one another for the sake of Allah, the Blessed and Most High. I hope that these two matters receive utmost attention from the Salafi youth everywhere, and that Salafis everywhere recognise the importance of these two matters.

Among the statements made by Allah, the Blessed and Most High, concerning the urge towards the first matter, is the command for this entire Ummah to steadfastly adhere to His rope. This is a collective obligation that Muslims are required to fulfill, which includes beliefs, acts of worship, politics, economics, manners, and issues related to the belief in Allah, the Blessed and Most High, and His attributes, as well as those pertaining to the Day of Judgment, from the Barzakh until the Day of Resurrection, the crossing of the Sirat, and the accountability for recompense, among other matters. These issues must be thoroughly comprehended by a Muslim and should always be in his awareness, guided by the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him.

There is no honour, happiness, or dignity for the Ummah in this worldly life or the hereafter, except through the fulfillment of this obligatory matter, which is to collectively hold firmly to the rope of Allah and to avoid division. When there is sincerity towards Allah, along with submission to Allah, the Lord of the worlds, His Book, and the Sunnah of His Messenger, peace and blessings of Allah be upon him, division does not happen and cannot happen. Instead, division arises and a distancing from adhering to the rope of Allah occurs due to the pursuit of desires and a failure to adhere to the rope of Allah, the Blessed and Most High, as well as a lack of enthusiasm in this regard. Neglecting this great principle results in severe evils in both this worldly life and the hereafter, consequences that are clearly observable by every rational and fair-minded individual; dire consequences that Muslims are currently experiencing, along with perilous outcomes stemming from the failure to fulfill this great command and the associated texts of the Book and the Sunnah. We seek refuge in Allah from misguidance and from following desires that lead to fragmentation, division, enmity, and hatred, and Allah’s refuge is sought.

Paraphrased:

https://rabee.net/%D8%A7%D9%84%D8%AD%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%A7%D9%84%D8%A7%D8%B9%D8%AA%D8%B5%D8%A7%D9%85-%D8%A8%D8%AD%D8%A8%D9%84%D9%87/

To be continued…InShaAllah

Allegiance

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger, peace and blessings of Allah be upon him, because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the methodology of the pious predecessors. This is the one whom we place our hands on his hands- not out of blameworthy blind following, rather due to the fact that he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allah, The Mighty and Majestic:

[وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders and guides, whilst being in agreement with them- in what is correct and wrong- to the extent that they do not leave their methodology whether they are correct or wrong, these are the people who bring evil upon themselves and others. If they do not repent, they are most worthy of being blamed. Thus, the matter – and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this . We are with those who follow the straight path-we follow a singular path which Allah, The Mighty and Majestic, has commanded us to follow and which the messenger called us to. Those you follow the wrong path or are mistaken in many matters, or in some, we leave him [i.e. we leave his mistakes]. None is followed in everything except the Messenger of Allah, peace and blessings of Allah be upon him. As for the people, they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, callers to Islam, leaders or guides; instead, you should be with the people of the Salafi Methodology -those who follow the correct methodology and understanding.(1)

 العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144) ]

Knowledge in the Masajid and the Shariah Institutions

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

Al-Allamah Rabee Bin Hadi Al-Madkhaleem, may Allah have mercy upon him, said:

The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person and he never rejects truth, whether it is stated by a Muslim or unbeliever. Musa, peace be upon him, was spoken to directly by Allah and the Torah was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Noor [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge which he did not possess, (he said): [لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا – I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling. [Al-Kahf. 60] He went on foot – neither had a car nor a riding beast, nor a horse. He travelled on foot. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The questioner mentions that he is a fifteen-year-old young man and wants to seek Islamic knowledge, so what is your advice? What are the things that he must do and fulfil? He says: Bearing in mind that our city has few callers to Islam and students of knowledge.

Response: We advise him to seek knowledge in the schools -intermediate and secondary- opened by the government, or the institutes of knowledge. He strives to reach them (or enroll). And if they have gatherings of knowledge by the judges or others, he attends the gatherings of knowledge if it is available at night or during the day- combining this and this. He enrolls in regular schools and makes effort. He reads to the scholars in his township if they have gatherings of knowledge at night or during the day- attend the gatherings, benefit and strive hard to memorize the Noble Qur’an and memorize beneficial books, such as Kitab at-Tawhid, Kishf Ash-Shubuhat, Thalaathah Al-Usul and Qawaa’id Al-Arba’ah by Shaikh Al-Islam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, and also Al-Aqeedah Al-Waasitiyyah by Shaikh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him.  These are good books that are important to memorise. And books like An-Nawawi’s forty hadeeth and its completion by Ibn Rajab’s Khamseen Hadeeth Min Jawaami Al-Kalim. He memorises these great and beneficial hadiths. In any case, the advice for this young man is that he strive to seek knowledge in regular schools, and from the Shaikhs if he has someone from the Shaikhs to read to in the gatherings of knowledge. [2]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, was asked: “How does a student of knowledge combine between the lessons of Sharia colleges with the lessons of scholars in mosques?”

Answer: I cannot answer this, because everyone knows himself, but I can say that if the regular university lessons clash with the lessons of the scholars, I think a person should be keen on the university lessons if he is to succeed because the period of study at the university is short. And as you now know that positions of leadership in Dawah, education, administration and headship are based on certificates. If a person does not have a certificate, no weight will be given to him regardless of the level of his knowledge. If a student of knowledge seeks knowledge at the university in order to obtain a certificate with which he can reach leadership positions, then this is a good intention and there is nothing in it that would be tantamount to seeking knowledge for other than the sake of Allah in his intention. This is why if two people are presented: one of them has a university degree and the second does not have a certificate, and the second is more knowledgeable than the first, the one who has a certificate is given priority in leadership positions. Therefore, I see that if the lessons in the Sharia colleges clash with the lessons in the Mosques, the student gives precedence to university studies; but if there is no clash, then studying in mosques is compatible with studying at university. The affair is clear that it is possible to combine this and this, given that studying in mosques has now become easy, because most of those who study in mosques have a recorder that records their lectures, the students’ questions and answers. Therefore, if a person takes some of these audio tapes and listens to them in his spare time, it is as if he has not missed anything. [3]

Certificates of Knowledge

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say that “Sincere intention in this present era of ours is difficult (to achieve) or it may be impossible (to achieve) because those who seek knowledge do so with the aim of receiving a certificate”.

The Imam replied to this statement saying that one’s intention is regarded to be corrupt if knowledge is sought in order to receive a certificate or a desire for an elevated worldly status by way of it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. And because of this, even if one were to find a scholar who is good in various affairs of knowledge but has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. So in accordance with a person’s (sincere) intention and choices the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him, “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it.” [Al-Bukhaari. 1473] [4]

Al-Allamah Taqiyuddin Al-Hilali, may Allah have mercy upon him, stated about the scholar – Al-Allamah Ahmad Bin Sulayman Ash-Shanqeetee, may Allah have mercy upon him:

He is the Allaamah, the Salafi, the Usoolee, the Mufassir, the skillful author, the poet and one proficient in various sciences of the religion. The likes of this man is rare in his era. He is needed by the teachers of Al-Azhar, the Islamic University of Madeenah and every Arab University. I do not say that he is (only) needed by students, but he is needed by the teachers. One of the adversities that has afflicted the Arabs in this era is the sweeping ignorance and (blameworthy) blind following in their midst, and their adherence to a crooked path, because indeed they do not give consideration to knowledge, but rather they give consideration to superficial certificates that are obtained by many people. They attain the highest ranks in universities, whilst being deaf, dumb, and blind [i.e. they don’t listen to truth, speak truth and contemplate (or see) truth]. I swear by Allaah – besides Whom none has the right to be worshipped- that if the university professors in Europe were to gain access to this man, they would have indeed benefitted from his knowledge and make every conceivable sacrifice to be at his service; but as we say one of the misguided traits of the Arabs (at present) is that indeed [يتركون العين ويطلبون الأثر – they abandon something good that is witnessed or seen, then seek for it after its disappearance]. And due to their dependence on certificates, they are as the poet said: [ولو لبس الحمار ثياب خزّ *** لقال الناس يا لك من حمار – If a donkey wore fine clothes, the people will say, “Oh what a donkey (i.e. praising a donkey just because it is wearing fine clothes does not change its reality!)]. Likewise, when an ignoramus obtains a certificate from a university, the people say, “Oh! What a scholar!” And if he does not have a certificate, they say, “Oh! What an ignoramus”. [5]

Al-Allamah Rabee’s, may Allah have mercy upon him, advice regarding the path to knowledge

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, was asked: Which books do you advise the student of knowledge to read-those that give special attention in making clear the Salafi Methodology for him?

Response: Firstly, I advise myself and my brothers (to concentrate on memorising and studying) the Book of Allah, The Mighty and Majestic, for in it is guidance and light. It is the main foundation of Islam and the Sunnah is its explanation and clarification. Thereafter, study the guidance of Allah’s Messenger, peace and blessings of Allah be upon him, from the Saheehayn [Al-Bukhaari and Muslim], the four Sunan [Abu Dawud, Ibn Majah, at-Tirmidhi and An-Nasa’i], the Masaaneed [Musnad Ahmad and others], the Jawami (see footnote a) and other than them.

I advise the students of knowledge to study these three Books of the Sunnah that have been (transmitted) with authenticity from Allah’s Messenger, peace and blessings of Allah be upon him, and that they study some sections in these Ummahaat [i.e. in Bukhaari, Muslim, Nasaa’ee, Abu Dawood, Tirmidhee, Ibn Maajah] and firmly concentrate on them in particular. This is because they are connected to the fundamental principles of the religion, such as kitab Al-Ilm [the Book of Knowledge] in Saheeh Al-Bukhaari and kitab Al-Iman because Imam Al-Bukhaari narrated – in this kitab Al-Iman- ahaadith to clarify the methodology of Ahlus Sunnah Wal Jama’ah in the subject matter of Iman, and in their chapter headings he rebutted the Murji’a- those who oppose this fundamental. He firmly placed in this great book [i.e. Saheeh Al-Bukhari] the Book of Itisam [.e. the book of holding onto the way of the Prophet], the Akhbar Al-Aahad and kitaab At-Tawheed. This is because these are connected to the fundamentals of the religion and they are very important. It is obligatory to have an understanding of them after acquiring understanding of the Book of Allah [The Most High].

Likewise, concentrate on kitab As-Sunnah in Sunan Abee Dawud because it is a very important fundamental and it agrees with Saheeh Al-Bukhari in these affairs that we have mentioned. In it is a notification about bidah-the bidah of the Jahmiyyah, the khawarij and other than them. It distinguished the Aqeedah of Ahlus Sunnah and its Madhab from the deviated Madhabs. So the fundamentals in this subject matter are to be studied.

Likewise, kitab Al-Ittiba by Ibn Maajah [i.e. adherence to the Messenger’s path] and khalq Af’aal Al-Ibaad by Al-Bukhari because through them a person becomes acquainted with great fundamentals from the fundamental principles of Ahlus Sunnah Wal Jamaa’ah regarding matters related to the Qur’an, (sound) creed, the Jahmiyyah and other than them amongst the people of bidah and misguidance. Likewise, the first section of Sharh As-Sunnah of Al-Baghawi because it concentrates on this subject matter. As-Sunnah by Al-khallaal, Sharh Usool Al-ittiqaad Ahlis Sunnah of Laalikaa’ee, Al-Hujja of Asfahaanee, Al-Ibaanah of Ibn Battah and what is similar to that.

Then the books of Shaikh Al-Islam Ibn Taymiyyah and Ibn Al-Qayyim because in them there is an unequivocal and sufficient clarification of the fundamental principles of the religion and its subsidiary affairs, and all praise is due to Allah. In these affairs of knowledge there is life [for the hearts]. Learn the Qur’an, the (sound) creed, the (sound) methodology, the (sound) fundamentals and the (sound) subsidiary issues (of the religion) in a manner as if you were acquiring them from the mouth of Allah’s Messenger, and likewise all the books we have mentioned in a manner as if you were acquiring them (directly) from the mouth of the Messenger, the Sahabah and those who followed their path. Ibn Taymiyyah did not become outstanding, vast in knowledge and well established in clarifying the truth except after learning these books. So we should study these books and these chapters from them, and may Allah bless you.

Then we study all the Sunan. We look into the books of Fiqh, the books of Tafsir, the books of Hadeeth-all of them are beneficial; but (one gives) specific concentration to these affairs [i.e. the creed and methodology], especially in these times because many deviations are (seen from) the people of innovated thought and politics- the Soofiyyah, the Rawaafid and other than them. These innovations, deviations and trials cannot be confronted except through knowledge that is acquired properly from the book of Allah, the Sunnah of Messenger of Allah and the understanding of the Salaf. I ask Allah to grant us and you understanding of His Religion and “Whoever Allah wishes good for, He gives him understanding of the religion.’ [6]

The key point is to put into action the knowledge you have acquired, whether from the Masajid or Shariah Institutions, even if your understanding is limited.

Read:

Had we willed, we would have surely elevated him therewith, but he clung to the earth

I have met the Mashayikh

[1] Marhaban Yaa Talib Al-Ilm. 245-248

[2]

[3] Majmu Fatawaa 26/161-162

[4] Sharh Hilya Taalib Al-Ilm..page:22

[5] An Except from Sabeel Ar-Rashaad Fee Hadyi Khayr Al-I’baad. 3/18-19

[6] An Excerpt from ‘Fataawaa Al-Mar’atil Muslimah Page: 71-72

Reflect when one new to Islam suddenly becomes a speaker and starts making strange statements

Written by abumuaawiyah on . Posted in Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ

And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you). [Surah Al-An’aam. Ayah 55] [1]

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

Meaning, Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgment, and censured argumentation and stubbornness; also, He explains the signs (proofs, evidence, lessons), which those being addressed need;

ولتستبين سبيل المجرمين

“And so that the way of the criminals may become evident”.

Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Those who know Allah, His Book, and the religion He has ordained are acquainted with the path of the believers and that of the criminals in detail- the two paths are visible to them, just as a path leading to its destination and the path leading to destruction is made visible. They are the most knowledgeable among the creation- the ones who benefit (the people) the most, the ones with the most useful advice and they are evidence of right guidance. This is why the Sahabah (companions of the Prophet) have excelled over all those to come after them until the Day of Judgment because they were brought up upon the path of misguidance, Shirk, and the paths leading to destruction, and they knew them in detail; then the Messenger [peace and blessings of Allah be upon him] came to them and took them out from darkness (and entered them) into complete light- from shirk (polytheism) into Tawhid (pure Islamic Monotheism), from ignorance into knowledge, from misguidance into guidance, from injustice into justice, from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it. They knew the worth of that which was contained in what they received since what is in opposition to the (truth and right guidance) manifests the goodness of what it opposes because affairs are made clear by way of their opposites. So, they (Sahabah) increased in desire and love of that which they embraced, disliked, and hated that which they had turned away from. And of all the people, they had the most love for Tawhid, Iman, and Islam, and had the most hatred for that which was in opposition to it. They were the most knowledgeable of the (right) path in detail.

As for those who came after the Sahabah, among them, is one who was brought up in Islam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him because confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibn Al-Khattab [may Allah be pleased with him] said:

“The robust signposts of Islam will be undone one after the other when a people who grew up in Islam know not what Jahiliyyah-[Pre-Islamic Ignorance] is”.

This (statement shows an aspect of) Umar’s perfect knowledge. There is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Creed, Knowledge, and deeds regarding the path of the criminals, the disbelievers, and the enemies of the Messengers, (which) was brought into the path of the believers by the one who does not know the (detailed distinction between) the path of believers and the path of the criminals, so he called to (this path), excommunicated the one in opposition and declares lawful that which Allah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated a Bidah, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter (i.e. their knowledge of the path of the believers and the criminals).

The first group is those who know the path of the believers and that of the criminals in detail– in both knowledge and action. They are the most knowledgeable among the creation.

The second group is those who are blind to both paths- those resembling animals. The path of the criminals is presented to them and they follow it.

The third group is those who concern themselves with (seeking) knowledge of the path of the believers and not its opposite- only acquainted with (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail; rather, turns away when he hears some of that which contradicts the path of the believers and does not preoccupy himself in understanding and knowing its falsity (i.e. by way of learning from the upright people of knowledge). This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires)- as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allah. A letter was written to Umar Ibnul Khattaab [may Allah be pleased with him] and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is urged towards it but abandons it for the Sake of Allah? Umar wrote back saying, “The one who is desirous of sin but abandons it for the Sake of Allah is from ‘those whose hearts Allaah has tested for piety. For them, there is forgiveness and a great reward’”. [Al-Hujuraat.3]

The fourth group knows the path of evil, bidah, and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah (proponents of religious innovation). They are acquainted with (these affairs) in detail, but not with what the Messenger came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression, and corruption in detail and are followers of it, if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general. They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allah [Glorified be He] loves that one should know the path of His enemies to avoid and hate it, just as the path of His Awliyaa (close friends, allies) should be known and followed. [3]

[1]: Translation by Shaikh Abu Iyaad: https://www.thenoblequran.com/q/#/search/6_55%5D

[2]: Tafseer ibn Katheer

[3]: An Excerpt from ‘Al-Fawaa’d pages 167-180