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Anyone tasted some pleasure that comes from sound understanding of the religion will engage with this parable

Written by abumuaawiyah on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Featured, 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.

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

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

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

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals. Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second category of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

Imam as-Sadi, may Allah have mercy upon him, said:

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83

[2] An Excerpt from Tafsir as-Sadi

New publication expected in two weeks InShaAllah

Written by Salafi Dawah Manchester on . Posted in Announcements, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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.

NB: There is a mistake in the title: It should be “The Effect of The Acts of Worship On a Muslim’s Life”.

Few weeks ago, while heading home after work with our Salafi brother, close friend, confidant, and colleague, Ustadh Abu Tasneem, Mushaf Al-Banghali, may Allah preserve him, we discussed the passing of the scholars of Ahlus Sunnah. He brought up Al-Allamah Abdul Muhsin Al-Abbad, highlighting him as one of the senior scholars who deserves constant mention due to his extensive knowledge and years dedicated to teaching and guiding the Ummah. We remembered that we had previously purchased a small risaalah by the Shaikh at a bookstore in Birmingham, which I had paraphrased and summarised several times on this website.

Upon returning home, we resolved to restart a full translation of it for Salaficentre once more. After doing our best to translate, we sought the help of Ustadh Zaid Khalid, may Allah preserve him, who kindly listened to our reading of the English translation while comparing it with the Arabic version and provided invaluable edits. May Allah bless him and increase him in beneficial knowledge and righteous actions.

Additionally, we ask Allah to bless our beloved younger brother and friend, Abdul Haqq Shabir, may Allah preserve him, for taking time outside of his work hours to format the treatise. Furthermore, may Allah bless our beloved brother and colleague Mubin Zaher for assisting with the proofreading. Last but not least, may Allah bless everyone, especially those specific brothers in Stoke-On-Trent and Manchester, and they would hate to be mentioned, who generously donated funds to Salaficentre for the printing of the first 500 copies of this treatise. We ask Allah to bless their wealth and grant them success in all their endeavours. InshaAllah, this treatise titled “The Effect of The Acts of Worship On a Muslim’s Life” will be available in two weeks InShaaAllah.

In the treatise, we included some details as footnotes from Imām Muḥammad bin Ṣāliḥ al-ʿUthaymīn’s explanation of the three fundamental principles, and the explanation of the same book by al-ʿAllāmah ʿUbaid bin ʿAbdillāh al-Jābirī. We also took some footnotes from at- Tawassul of Imām Al-Albānī, notes from al-ʿAllāmah Ṣāliḥ Āl Al-Shaikh, Imām ʿAbdul-ʿAzīz Bin Bāz’s website, Tafsīr al-Qurṭubī, and notes from Zād al-Maʿād of Imām Ibn al-Qayyim, along with some links to Shaikh Abū Khadeejah’s website.

Furthermore, we included the Arabic text of al-ʿAllāmah ʿAbdul-Muḥsin’s speech so that readers can point out any errors in the English translation compared to the Arabic, which we will correct in future editions InShaAllah. We remember Shaikh Abū Talḥah, may Allah have mercy upon him and his wife, telling us in 2006: “Whenever I review one of my translations, I always notice that there are ways I could improve them.” If this is the perspective of such a skilled translator, an upright and bonafide student of knowledge, what can we say thereafter?

With regards to the text of the treatise itself, it discusses the purpose of life, which is to worship Allāh alone, along with some fundamentals of Islām. The Shaikh starts by defining al-ʿIbādah (worship) comprehensively and outlining some of its various types. He then highlights the two essential conditions of worship: Al-Ikhlāṣ (sincerity) and al-Mutābaʿah (following the path of the Messenger), linking them to the declaration of faith: ‘none has the right to be worshipped except Allāh and Muḥammad is Allāh’s Messenger.’

Next, the Shaikh cites Sharīʿah texts that emphasise the importance of worship, fear of Allāh, and repentance, along with some of their great effects in this life and the hereafter. He then discusses specific acts of worship, such as Prayer, which help Muslims avoid evil and immorality, and help them to maintain a constant awareness of their Lord throughout the day. He mentioned Zakāt, which purifies the believer’s soul and aids the poor in society. He further elaborates on fasting, its powerful effects in controlling desires, and the Prophet’s advice for the youth.

Lastly, he covers Ḥajj, some of its most important rituals, and its connections to the afterlife, including reflections on the day of ʿArafah, and the wearing of ihrām. The Shaikh also emphasises the bonds of brotherhood formed during Ḥajj and the opportunity to meet Muslims from various parts of the world. Most importantly, he clearly explains aspects of pure Islamic monotheism found in Ḥajj and its contrary. This treatise serves as a vital reminder of some of the core principles of our faith; and, by Allāh’s will, helps Muslims understand some of the effects of worship, making them more aware and prepared before engaging in worship. May Allāh preserve the Shaikh, the erudite scholar, the muḥaddith, ʿAbdul-Muhḥsin al-ʿAbbād al-Badr for this insightful treatise, and may He preserve the major scholars who are beacons of light, the likes of the Muftī; ʿAbdul-ʿAzīz Āl al-Shaikh, ʿAllāmah Ṣāliḥ al-Fawzān, ʿAllāmah Ṣāliḥ Āl al-Shaikh — and have mercy upon those who have passed away, from the likes of: ʿAllāmah Rabīʿ bin Hādī, ʿAllāmah Ubaid al-Jābirī, and ʿAllāmah Ṣāliḥ al-Luhaidān, their contemporaries and students.

NB: This treatise has been translated for Dawah purposes. Neither the translator nor anyone else involved holds any rights or royalties concerning its publication; it is exclusively owned by Salaficentre for the aim of Dawah.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [95]

Written by abumuaawiyah on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam.

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

A statement (or “saying”, “view”) has emerged among some youth whose suggestion (or “meaning”) is that Shaikh Al-Albani, may Allah have mercy on him, is lenient in his judgments on men. Has your study confirmed that he is like this?

I do not know this about Al-Albani, may Allah have mercy on him; rather, he was among the scholars of Ijtihad, the Imams of Sunnah, and one of those who gave the greatest service to the Sunnah of Muhammad, peace and blessings of Allah be upon him, and service to the Salafi creed. However, indeed, no one is exempt from criticism. Al-Bukhari was criticised by Abu Hatim in … even though Al-Bukhari is the leader of the believers in Hadith, [من أحفظ حفاظ الدنيا – one of the most able with regards to memorisation of hadith, both its text and chain of transmission, hidden defects if present, as well as knowledge regarding the reliability of narrations and their levels]. Al-Tirmidhi is known for his leniency, and Al-Hakim, Ibn Hibban, and Ibn Khuzaymah also exhibit some leniency. [Now you come along to speak ill of Shaikh Al-Albani regarding this issue, whereas the most critical his image can be is that of these people (i.e. Al-Tirmidhi, Al-Hakim, Ibn Hibban, and Ibn Khuzaymah)] despite his stature and leadership in the religion, may Allah have mercy on him. He is not immune to criticism, but we do not speak ill of him. [I mean, what is aim behind the speech of the questioner and other than him]? Their intent is defamation and ill speech. [paraphrased]

I ask Allah to bless my two colleagues at the Salafi institutions, Ustadh Zaid Khalid and Ustadh Ahmad Qasim, for their help with certain sections of this post.

https://rabee.net/alfatawi/%D8%B8%D9%87%D8%B1-%D8%B9%D9%86%D8%AF-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D8%B4%D8%A8%D8%A7%D8%A8-%D9%85%D9%82%D8%A7%D9%84%D8%A9-%D9%85%D9%81%D8%A7%D8%AF%D9%87%D8%A7-%D8%A3%D9%86-%D8%A7%D9%84%D8%B4%D9%8A/

Forgive people and Allah will forgive you!

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

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

The Messenger, peace and blessings of Allah be upon him, said: “Forgive (or pardon people) and you will be forgiven”.

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

This statement of the Prophet, peace and blessings of Allah be upon him, “Forgive (or pardon people) and you will be forgiven” is a clarification that reward is given in accordance with the deed performed – that if a person is one with a forgiving character when taking, giving, buying and selling, and when dealing with his family, neighbours and companions; rather when dealing with the society and people -wherever that may be, then indeed reward given in accordance with the deed. He will be forgiven – meaning, Allah will forgive him by making his affairs easy, forgive him by wiping away his sins and facilitate him with people who will deal with him in the same manner he deals with (other) people. 

at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/75

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [94]

Written by abumuaawiyah on . Posted in Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Refutations, Scholars of Islam.

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

Being mindful of Ahlul Bidah– hating and boycotting them- is the correct path to protect Ahlus Sunnah against falling into their fitnah.  And to be lackadaisical about them- to harbour a good suspicion of them and inclining towards them- is the beginning of the path towards misguidance and deviation. Allah said:

وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ

And incline not toward those who do wrong, lest the fire should touch you. [Hud. 113]

Who is more unjust than Ahlul Bidah?  Ahlul Bidah are more evil than the sinners, and due to this the jurist of Basra and the most intelligent of them- Salam Bin Abee Mutee, may Allah have mercyu upon him – said, “It is more beloved to me that I meet Allah with the scroll of Hajjaj than meet Him with the scroll of Amr Ibn Ubaid”.

Amr Ibn Ubaid was a devote worshipper and one who abandoned the unnecessary permissible pleasures of the worldly life MashaaAllah, but he was misguided and a Mubtadi, while Hajjaj was an evil doer, one who shed blood and a criminal.  He [Salam Bin Abee Mutee] held that if he were to make a choice between meeting Allah with the scroll of Hajjaj and that of Amr Ibn Ubaid, he would choose to meet Allah with the scroll of Hajjaj- the blood shedder and oppressive evil doer.  And why is this? Due to his realisation regarding the danger and ugliness of bidah. And it is sufficient for us that the Messenger, peace and blessing of Allah be upon him, described [bidah] in his khutbah as the worst of all affairs, as reported in Jabir’s hadith.

An Excerpt from Al-Mawqif As-Saheeh Min Ahlil Bidah. page 12

[2] Never anticipate that capable students of knowledge will forsake evidence and follow anyone without critical scrutiny

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

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

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

Al-I’tisam 3/434

To be continued…InShaAllah

[1] Never anticipate that capable students of knowledge will forsake evidence and follow anyone without critical scrutiny

Written by abumuaawiyah on . Posted in Basics, Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', 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.

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, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters is 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, Maliki, 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 the Messenger of Allah, 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 guidance, and act according to what they guide him to based on knowledge. [1] [Paraphrased] [End of quote]

In the above clarification provided by Imam Abdul Aziz Bin Baz, may Allah have mercy on him, he mentioned that one should avoid following personal desires. Does this imply that a student of knowledge cannot consult more than one scholar?

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 peopl, 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 – most knowledgeable in levels of knowledge] and [والأورع فالأورع – the ones known to possesses more fear of Allah that makes a person stay away from doubtful matters out of fearing of falling into something forbidden] until his (the questioner’s) 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 (i.e. refrains from saying what is correct), 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 Ijtihaad, 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. [4]

[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- By Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

To be continued…InShaAllah

[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

[2] Transmitted Principles For Nearly Thirty Years By Senior Teachers From Senior Scholars – Concerning Criticisms and Proofs

Written by abumuaawiyah on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', 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.

Imam Ash-Shawkaanee, may Allah have mercy on him, which the young learners do not know. The Imam stated:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [1] [Paraphrased]

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

All praise is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed:

I advise myself and you to fear Allah, The Mighty and Majestic, to be sincere to Him in every statement and action, and to truthfully adhere to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, and to be steadfast upon that. And that you learn beneficial knowledge derived from the Book of Allah and the Sunnah of Allah’s Messenger, which will aid us upon this firmness and steadfastness upon Allah’s true religion.

I advise my children and brothers to pursue the truth and search for it in every matter, whether it is a point of agreement or differing. A believer who seeks the face of Allah and the home of the Hereafter does not find peace of mind or relaxation in his conscience (or inner self) until he reaches the truth- reaches the truth, especially in matters of differing and during times of Fitna. He does not make a move on any basis other than truth, knowledge and clear-sightedness.

If two individuals differ, even if it is his father or Shaikh, it is not permissible for him to take his side or against him until he studies the affairs and becomes acquainted with it based on its complete reality. Thereafter, he determines his stance and align himself with the truth that has become clear to him. This is what is obligated to a Muslim, and anything contrary to it is considered one of the behaviours (or traits) of the pre-Islamic era of ignorance and the (traits) of false pre-Islamic alliances. It is not permissible for a Muslim to follow such an evil path.

O our sons and brothers! I advise you to fear Allah, and advise you with what I mention with regards to loving the truth and the pursuit of it in its rightful places until you reach the reality. I advise our sons and brothers to honour the Salafi methodology and be steadfast in it. Honour its scholars, and if they utter truth, it is not permissible to oppose them. When they speak about a matter and present evidence, there is no excuse for anyone to oppose them, nor is it permissible for anyone to hesitate or abstain. This (hesitation or abstaining) is a deed of the people of vain desires, those who endeavour to undermine the Salafi methodology and topple its scholars.

Regarding matters of Al-Jarh Wa-Ta’deel, it is sufficient for a single scholar to issue (a critique), and the recommendation of a single scholar is sufficient. If two truthful scholars – respected and free from vain desires – differ about some individual, it is incumbent upon other than them among the carries of knowledge to seek clarification from the critic and request evidence. If the evidence is provided, it is obligated to them to submit to this evidence and proof. If the one who gives recommendation or any other individual opposes, his position is dropped. This one who (deliberately) rejects the evidence, his trustworthiness is undermined and he cannot be trusted with Allah’s Religion. Even if a single scholar presents proof and evidence, while numerous individuals oppose him through falsehood, lies, and trickery, they are not heeded. These are the established principles of Al-Jarh Wa-Tadeel – in the subject matter of criticism and praise – which we are obligated to adhere with regards to the likes of these Fitan.

A person may be criticised by numerous scholars who present clear evidence regarding his falsehoods and Fitna, yet some people do not listen to them, claiming that the truth has not been made clear. This is not permissible. It is not permissible in Allah’s religion. Then let us approach the books of Al-Jarh Wat-Tadeel, evaluate every biography and say: “By Allah, the truth has not been made clear for me”. Examine every (criticised) belief and say: “By Allah, it is not made clear to me”. (For example) the differing between the Rafidah and the Salafis, or between the Rafidah and the Jahmiyyah, or between the Salafis and the Mu’tazilah, or between the Salafis and the Khawarij, or between the Salafis and the Murji’ah, or between the Salafis and the Sufis (is examined), a person  says: “By Allah, it has not been made clear to me.” This behaviour would not be accepted from this person.

When two individuals among the Salafis differ, and the proof is with one of them, it is obligatory to support the one with the proof. I advise you to fear Allah, I advise you to uphold justice, and fairness, and distance from blind alliance and following desires.

ومن أضل ممن اتبع هواه

“And who is more misguided than one who follows his desires?” Rejecting the truth is a grave offense.

ومن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه

And who is more unjust than one who lies about Allah and denies the truth when it comes to him?

Denial of the truth is a (deed, characteristic, behaviour or trait) of the proponents of misguidance, the disbelievers and the rawafid. Shaikh al-Islam describes the Rawaafid by stating, “No group is as prone to reject the truth and accept falsehood as the Rawaafid.”

At present, it is obligated to the one who adheres to the Salafi methodology to free himself from following these corrupt paths – blind alliance, (traits) of pre-Islamic alliance, and rejecting the truth for the sake of so and so. By Allah, even if he is one of the senior scholars and one of the senior Imams of the Sunnah, and he errs, it is not permissible to reject the truth; then how about the ignorant, and those known for lying and Fitan; how can we be on their side? This is unbecoming of a Muslim, let alone a Salafi. What does the Salafi call signify if you are staunchly allied based on ignorance and vain desires. What is the meaning of this?

May Allah bless you. Abandon this, for it is foul. Search for the truth, adhere to it, and bear witness to it, even if it is against yourselves, your parents, or your relatives. Allah, the Blessed and Exalted, said:

يا أيها الذين ءامنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أوالوالدين والأقربين

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.

O brother! When scholars approach you, whether it be one, two, or three, presenting the truth, you must not hesitate to accept it. If they come to you with truth supported by evidence and proofs, it is (obligatory to accept it). If they merely present claims without substantiation, you should not accept it. However, if they approach you with truth backed by evidence and proofs, then your rejection of him is tantamount to rejecting truth, denial of truthfulness and truth. There is no one more unjust or ignorant than someone whose condition is as such.

I ask Allah to grant us all the success to follow the truth, distance the trials from us, and unite our hearts upon truth. I ask Allah to make this a reality, for indeed, our Lord is All-Hearing of supplications. May peace and blessings be upon our Prophet Muhammad, his family, and his companions. [paraphrased] [2]

To be continued….InShaAllah

[1] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[2]

The silent battle for self-honesty

Written by abumuaawiyah on . Posted in Basics, Methodology - 'Manhaj', 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.

Anas Ibn Malik, may Allah be pleased with him, stated: I accompanied Umar Ibn al-Khattab, may Allah be pleased with him, until he entered a garden. I heard him speaking while there was a wall between us, and he was inside the garden saying: “O Umar Ibn al-Khattab! The Commander of the Faithful, take heed! By Allah, you must fear Allah, or He will indeed punish you.” [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him: “Indeed, the people make their speech very good and appropriate; the one whose speech conforms with his actions is that one who has achieved his portion of (good). And the one whose speech opposes his actions, then he is that one who has rebuked himself’’. [2]

Jubair Ibn Nufair, may Allah have mercy on him, said: A delegation said to Umar Ibn Al-Khattab, may Allah be pleased with him: “By Allah! We have never seen a man who is more just, speaks the truth more boldly, or is tougher on hypocrites than you, O Commander of the Faithful. You are the best of people after Allah’s Messenger, peace and blessings of Allah be upon him”. In response, Awf Ibn Malik, may Allah be pleased with him, said: “You have lied (or said something contrary to reality)! Certainly, we have seen someone better than him after Allah’s Messenger”. When asked who that was, Awf replied, “Abu Bakr.” Umar said: “Awf has spoken the truth and you have lied (or said something contrary to reality). By Allah! Indeed, Abu Bakr was more fragrant than musk, while I am more lost than a stray camel!” [3]

Abu Ubaydah Ibn Al-Jarrah, may Allah be pleased with him, once led a group in prayer. After he finished, he remarked, “Shaytan has not left me alone until he made me feel more virtuous than those behind me. I will never lead again.” [4]

Abu Hafs, may Allah have mercy upon him, stated: “Whoever does not blame his soul at all times, does not oppose it in all circumstances, and does not compel it at all times to do (the good) it hates to do, he is truly deceived. Anyone who views any aspect of their soul favourably has ruined himself”. The soul calls for destruction, aiding adversaries, yearning for all that is vile, and following every evil. It inclines towards opposing (what is right). The greatest blessing is to escape its grasp, as it serves as the most significant barrier between a person and Allah . Those who are most aware of this are often the harshest critics of their own souls, holding them in contempt. To despise the self for the sake of Allah is a trait of the righteous, and through this disdain, a person can draw closer to Allah in an instant, far more than through actions. [5]

Imam Al-Aajurree – may Allah have mercy upon him- said: I will provide you with a similitude that is clear to you. Know that the soul can be compared to a young horse, and the beholder is amazed when he looks at its good appearance and beauty. The people who possess knowledge regarding it say, “It will not yield any benefit until it undergoes proper training and discipline, at which point it will prove to be advantageous – capable of performing well and being of service, leading its rider to commend the results of its training and discipline. However, without discipline, its attractive appearance and beauty will be futile, and its rider will not praise its performance when needed”.

If the young horse’s owner heeds the advice of knowledgeable individuals regarding its situation, he will recognize the validity of their counsel and subsequently entrust the horse to a trainer. A horse trainer is only deemed deserving of the title if they are skilled in the training process and possess patience.

If the trainer is well-versed in horse training and understands the most effective approach, the owner will benefit; however, if the trainer lacks expertise in horse training and discipline, he will harm the young horse, expend unnecessary effort, and the rider will be dissatisfied with the outcome.

Should he possess expertise in horse training and disciplinary techniques, yet lack the fortitude to withstand the challenges inherent in the process, seek comfort over perseverance, and exhibit negligence towards the appropriate actions to be taken, he will ultimately ruin and mistreat the young horse, rendering it unsuitable for duty and incapable of running, resulting in a discrepancy between its outward appearance and its actual capabilities.

If the owner of the young horse was also its trainer, he would feel remorse when regret becomes futile due to his neglect. So, when a task is required, he looks at another horse whose assistance is requested and given and moves swiftly when necessary. However, when he asks his horse for help and requests it to move swiftly, he receives no answer and the horse refuses to comply. All of this is a result of his negligence in training the horse and his impatience after acknowledging it. Consequently, he starts to blame himself, saying: “Why was I negligent and why did I fall short? Truly, my impatience has caused everything I detest”. And Allah’s Aid is sought! Consider and comprehend this similitude, may Allah have mercy on you, so that you may be successful and saved. [6]

Jundub Al-Bajalee, may Allah be pleased with him, said: “The example of one who admonishes the people but forgets himself is like a lamp that gives light to others and burns itself”. [7]

[1] Al-Muwatta 2860

[2] Al-Fawaa’id by Imaam Ibnul Qayyim. page 213

[3] At-Tarikh Al-Kabir 4/266

[4] Musannaf Ibn Abee Shaybah 1/358

[5] Ighatha Al-Lahfan 94

[6] An Excerpt from Adab An-Nufus. Page 5

[7] Az-Zudh. By Imam Ahmad. 330

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – 93

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

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

He, may Allah have mercy upon him, said:

It is incumbent upon the Ta’ifah Al-Mansurah (the victorious group)- which Allah’s Messenger, peace and blessings of Allah be upon him, stated would remain and triumph, neither harmed by those who betray them nor by those who oppose them until the promise of Allah, The Blessed and Most High, is fulfilled (i.e. the day of Judgement); it is incumbent upon this blessed and good group to establish brotherhood for the sake of Allah, collaborate on righteousness and piety, and diligently strive to maintain the great status of being manifest on the truth- neither harmed by those who betray them nor by those who oppose them. This truth cannot be recognised (or acknowledged) about them except through (their adherence) to the knowledge inherited from Allah’s Prophets and His Messengers, and from the Seal of the Prophets – peace and blessings be upon them. The scholars are the heirs of the Prophets in conveying Allah’s message and delivering His commandments with regards to enjoining good and forbidding evil. There is a great deal of goodness for the Ummah in calling to the path of Allah, enjoining good and forbidding evil. Enjoining good and forbidding evil requires abundant knowledge (with regards to what the person is enjoining or forbidding).

[An Excerpt from “Marhaban Yaa Talibal Ilm”.page 200]