Da’wah – Calling To Islam

[3] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

Written by abumuaawiyah on May 29, 2024. Posted in Contemporary Issues, Da'wah - Calling To Islam, Death, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Arabic text: weakness_part3

Imam Abdul Aziz Bin Baz – may Allah have mercy upon him- continued…..

When we know the disease, which is evident and apparent, just as we know the prevalence of ignorance, the lack of pursuit of knowledge and understanding of religion, turning away from the knowledge of the Shariah, the contentment with worldly sciences that merely serve as qualifications for employment, albeit feeble and inadequate sciences that only equip individuals for work within their country and state, rather than pursuing knowledge that would render us self-sufficient and not reliant on the enemies and failing to fulfil the command of Allah and avoid His displeasure, then it becomes obligatory to address the disease through the knowledge of the Shariah. This is because only a few people pay attention to the beneficial knowledge conveyed by the Prophet, peace and blessings of Allah be upon him, and only a few people prepare against the enemies so that the people and the state can attain independence from them. The disease is evident and apparent, encompassing several remedies for the issues that have emerged, such as ignorance, turning away from the religion, and being heedless until the fear of death arose, and worldly given precedence and (became) more desirable, Jihad became a frightening specter appealing to only a few people, the objective shifted from upholding the word of Allah to pursuing nationalism, patriotism, or other objectives unrelated to the elevation of Allah’s word, instead of manifesting one’s religion and eradicating anything that opposes it.

Apart from what Allah wills (to remain in terms of strength, adherence to the religion, etc), the preparation is feeble or non-existent, and the objectives are misguided. Thus, the path to success and advancement in confronting the enemies, the absence of weakness, the path to prosperity and success, reaching high positions and noble aspirations, and prevailing over enemies, all lies in seeking beneficial knowledge, and pursuing understanding in the religion, prioritising Allah’s pleasure over His wrath, fulfilling obligations, avoiding prohibitions, sincerely repenting for past sins and shortcomings, complete cooperation between the state and the people in obeying Allah and His Messenger, refraining from what is forbidden, and preparing oneself as Allah says:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

“And prepare against them whatever you are able of power” [Al-Anfal 60]

There must be physical and material preparation, as well as preparation in all other aspects so that we can depend on what Allah has bestowed upon us rather than what our enemies possess. It is very difficult to confront our enemies with what they possess. And if the enemy prevents you from acquiring weapons, what will you fight with, (especially when) coupled with weak insight and lack of knowledge? Therefore, it is crucial to prepare to the best of our abilities, and it would be enough as long as Muslims strive not to rely on their enemies, engage in Jihad against them, and safeguard their nations, with the intention of establishing Allah’s command and seeking the hereafter as much as possible. This is because Allah says:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

“And prepare against them whatever you are able of power”.

Allah did did not say “And prepare against them like their power” because this may not be possible.
If the Muslims are truthful, unite, and prepare as much as they can against their enemies, and support the religion ordained by Allah, then Allah will help and grant them victory, exalted be He. He will place them in front of their enemies and above their enemies, not beneath them. Allah says, and He is truthful in His words and promises:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). https://www.thenoblequran.com/q/#/search/47_7

Allah is not powerless or in need of people, but He tests His righteous servants with the wicked, to make known between the truthful and the liars, the ones who strive in His path and others, otherwise, He is capable of supporting His allies and destroying His enemies without war, without the need for Jihad, preparation, and other means, as He says:

ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

That (is what you are commanded) and if Allāh had so willed, He could have punished (and destroyed) them (without you). But (He commanded you to fight against them) in order to test some of you with others. https://www.thenoblequran.com/q/#/verse/47/4

In Surah Al-Anfal, Allah says regarding the story of the battle of Badr:

[وَمَا جَعَلَهُ اللَّهُ إِلا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ – Allah made it only as glad tidings, and that your hearts be at rest therewith. [Al-Anfal. 10]

This means that He provided them with reinforcements from the angels. Allah says:

وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

And there is no victory except from Allah. Verily, Allah is All-Mighty, All-Wise.

Similarly, in a verse from Surah Al-Imran, Allah says:

وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise. [Aal Imran. 126]

Therefore, victory is from Him, the Almighty and Wise, but He, glorified be He, sends reinforcements through the angels, the provision of weapons, wealth, and a large number of troops are all reasons for victory, good tidings, and reassurance. However, victory is not solely dependent on these factors. Allah, glorified be He, says:

كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

“How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with As-Sabirin (the patient ones, etc.). [Al-Baqarah. 249]

At the Battle of Badr, they were three hundred and thirteen, with little weaponry and riding animals. It is well-known that they possessed seventy camels, which they took turns riding. Their arsenal was meagre, with only two horses among them. On the other hand, the disbelievers’ army numbered around a thousand, equipped with immense power and numerous weapons. However, when Allah desired their defeat, He vanquished them, rendering their strength and soldiers useless. Despite their feeble forces, Allah defeated the thousand with the three hundred and thirteen. Through the facilitation, victory, and support of Allah, they emerged victorious, capturing seventy disbelievers and eliminating seventy others, while the remaining disbelievers were defeated. All of this is from Allah’s signs and His aid. On the day of the Confederates, the disbelievers embarked upon a military expedition against the city of Madina with ten thousand fighters from various Arab tribes including the Quraysh and others. They besieged the city and the Prophet dug the trench, which was one of the reasons for the decisive victory. They stayed for a while besieging the city, and then Allah removed them without any fighting. He instilled fear in their hearts and unleashed winds and hosts upon them until they had no choice but to retreat defeated to their lands. All of this was from Allah’s aid and assistance, Glorified and Exalted is He. Then they were abandoned and did not attack the Prophet in Madina, rather he attacked them on the day of Hudaybiyyah, and the famous treaty was concluded. Then he attacked them in the eighth year in Ramadan and Allah opened Makkah for him. After that, people entered into the religion in large numbers.

The intended message is that Allah, the Exalted, holds the key to victory and serves as the protector of His followers. However, Allah, the Exalted, has prescribed certain means to attain victory, with the most significant being obedience to Allah and His Messenger. A crucial aspect of this obedience is that you acquire knowledge and understanding of the religion so that you are acquainted with Allah’s Judgement and His Shariah in the context of Jihad against your enemy, in preparing yourself for your enemy, in refraining from engaging in what Allah has prohibited, in fulfilling the obligations set by Allah, in adhering to the boundaries established by Allah, in collaborating with fellow Muslims, in offering valuable contributions from oneself and one’s wealth in the cause of Allah, and in supporting the religion ordained by Allah and elevating His word, and not merely (doing so) for a specific country or nationality.

This is the way and the path to victory over the enemies for the leader, the subjects, the elder, and the youth, through religious education and understanding of the religion ordained by Allah. Then, acting accordingly and abandoning what we are doing that Allah has forbidden. Allah says:

إِنَّ اللَّهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ

“Indeed, Allah will not change the condition of a people until they change what is in themselves” [Ar-Ra’d: 11]

Therefore, whoever wants victory, support, and the elevation of Allah’s word must change what they are doing in terms of sins and disobedience that is in opposition to Allah’s command. Your Lord, Exalted and glorified be He, says:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئًا

Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [An-Nur. 55]
Allah did not say: “Allah has promised those who are affiliated with Quraysh or Arabs or those who build palaces and extract petroleum… etc., but rather linked the promise to sincere faith and righteous deeds whether they are Arabs or non-Arabs.

These are the factors for victory and succession on earth, not Arabism or non-Arabism, but rather sincere faith in Allah and His Messenger and righteous deeds. This is the reason, the condition, and the axis around which it revolves. Whoever adheres to it will have empowerment, succession on earth, and victory over enemies. Whoever deviates from that is not guaranteed victory, safety, or honour; rather, a disbeliever may triumph over another disbeliever, a criminal over another criminal, or a hypocrite over another hypocrite. However, the guaranteed victory promised by Allah to His believing servants over their enemies is only achieved through the conditions set by Him, and the qualities He has clarified, which are sincere faith and righteous deeds. This is how the religion of Allah is victorious, as He has says:

وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ

Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salat. [i.e. to perform the five compulsory congregational Salat (prayers) (the males in mosques)], to pay the Zakat and they enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Quran as the law of their country in all the spheres of life]. And with Allah rests the end of (all) matters (of creatures). [Al-Hajj. 40-41]

This is the victory of the religion ordained by Allah. Whoever enjoins what is good and forbids what is evil has indeed achieved the victory of the religion ordained by Allah. This includes fulfilling the obligations set by Allah and abstaining from what Allah has prohibited. And Allah, the Most High, says:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief, and all that Islam has forbidden), and you believe in Allah. [Aal Imran 110]

And He, Glorified be He, says:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Aal Imran 104]

The righteous who are to receive success, support, and a praiseworthy outcome are those who do good deeds, enjoin what is good, forbid what is evil, establish prayer, give charity, and aid Allah’s cause. They are the ones mentioned in the verse:

وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ

“And (as for) the believers it was incumbent upon Us to help (them). [Ar-Rum. 47]

The cure is clear and the treatment is evident, but where are those who seek the cure? Where are those who seek the treatment? And where are those who apply it?!

This is the obligation of the rulers, the scholars, and the influential and important personalities everywhere, and in all Islamic countries if they are sincere in calling to Islam; by establishing prayer, giving zakat, preserving that, enjoining good, forbidding evil, pursuing understanding in the religion, reforming curricula in schools at all levels, and also cooperating in unity against enemies and uniting with sincerity to Allah in work and truthfulness in it, and intending the Hereafter. By doing so, they deserve victory from Allah and His support, as our righteous predecessors did, which is not hidden from the people of knowledge. Just yesterday, when the reviver of the signposts of Islam in the twelfth century witnessed the great ignorance, the nullification of rulings of the Shariah, the abundance of ignorance in the peninsula and elsewhere, the scarcity of callers to Allah, and the division of the people of this peninsula into small states without guidance and knowledge, he believed (or saw) that it was his duty to call people to Allah, to warn them of the dangers they faced, and to strive to unite them on the truth under one leader who would establish the command of Allah among them. So, he diligently worked towards this goal, calling people to Allah, contacting rulers, writing letters about pure Islamic monotheism and the implementation of Allah’s law, and the abandonment of polytheism. He did not cease being patient and steadfast in his mission, seeking reward from Allah after studying and gaining knowledge of religion from scholars. He then focused on calling people to Allah and Jihad, starting in Huraymila, then Al-Aynah, before moving to Diriyah where he pledged allegiance to Muhammad Bin Saud for jihad and establishing the command of Allah. They all believed in this cause, united, and fought against their weaknesses until Allah granted them victory. They proclaimed pure Islamic monotheism, called people to truth and guidance, and implemented Allah’s law among His servants. Due to their sincerity, reliance on Allah, and good intentions, Allah supported and aided them, and their stories are known to many with even the slightest insight.

Then, after the period of stagnation and division that occurred, King Abdulaziz, may Allah have mercy on him, emerged and took charge of this matter with diligence and zeal. He sought the help of Allah and then turned to the people of knowledge, faith, and insight. Allah supported and aided him, and united for him the word of the Muslims in this peninsula on one word, upon judging by Allah’s Shariah and Jihad in the cause of Allah, until its affair was straightened, thus this peninsula (from its north to its south, east, and west) united on truth and guidance with the means of truthfulness, Jihad, and elevation of the word of Allah – the Exalted. The point is that there are many examples of that. Similarly, Salah al-Din al-Ayyubi’s story is well-known, as is that of Mahmud Zanki. The point is that our righteous predecessors, due to being truthful in their jihad during the time of their Prophet and afterward, Allah honoured them and elevated their status. They conquered the two great kingdoms – the Persian and the Roman Kingdom in the Levant and its surroundings. Then, those who followed them in the religion ordained by Allah, Allah granted them victory due to their sincerity and unity in upholding the word of Allah. Subsequently, at various times, individuals emerged with truthfulness and what they possessed of sincerity, so Allah supported and helped them against their enemies according to their level of sincerity, striving, and sacrifice.

The Almighty, Allah, is the one who granted victory to the early and later believers. He is the one who supports those who aid His cause and forsakes those who forsake Him, as Allah says:

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ

“Is not Allah sufficient for His Servant?” [Az-Zumar: 36]

And He, glorified be He, says:

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا

“And if you are patient and fear Allah, their plot will not harm you at all.” [Aal-Imran. 120]

And the Almighty says:
كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ

“How often a small group overcame a mighty host by Allah’s Leave?” And Allah is with As-Sabirin (the patient ones, etc.). [Al-Baqarah: 249]

However, the calamity is due to our own doings as Allah -The Almighty says:

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ

“And whatever misfortune befalls you, it is because of what your hands have earned. And He pardons much.” [Ash-Shurah 30].

The calamity occurred from the Muslims’ weakness, laziness, ignorance, seeking immediate gains, love of the worldly life (at the expense of one’s religious well-being), fear of death, neglecting Allah’s commands, forsaking the prayers, following desires, prioritising worldly life, engaging in forbidden acts, listening to obscene songs, and corrupters of the hearts and morals… and so on. Allah, allowed the Muslims to be overcome by their enemies through this and similar circumstances, as He says:

وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا

And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction. [Al-Israa. 16]
We ask Allah- The Almighty- to favour us and all Muslims and their leaders with repentance and adherence to His commandments, cooperation in righteousness and piety, and preparation against our enemies with the necessary things, the pursuit of understanding in the religion, patience in following what is pleasing to Him and distance from His displeasure. We also ask Him, the Exalted, to protect us all from all the pitfalls of trials and tribulations, and the causes of His wrath, and to support the religion He has ordained and elevate His word; frustrate His enemies and unite the Muslims upon truth and guidance. May He rectify the affairs of our leaders and grant them insight. Truly, He is All-Hearer, Ever Near (to all things by His perfect knowledge).

May Allah send salutations (of peace and blessings upon) our master Muhammad, his family, and companions.

The End

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read the article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

[2] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

Written by abumuaawiyah on May 28, 2024. Posted in Contemporary Issues, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Arabic text: weakness_part2

Imam Abdul Aziz Bin Baz [may Allah have mercy upon him] continued….

(This reformation based on knowledge) also involves the presence of industry in Muslim nations, readiness, and the strength that each person can muster up through all means so that he does not need his enemy and the enemy is aware of their level of readiness and preparation, which will make the enemy fearful and ensure that he treats him fairly, upholds his rights and remain in his rightful place. (Also) to be physically ready and not overindulge in (luxuries) that detract from fighting the enemy and weaken one’s strength and heart, so that one is strengthened for Jihad.

The pursuit of understanding in the religion also offers sufficient information (or knowledge) about the afterlife, paradise, its bliss, palaces, and the immense goodness within it; and about the hell fire, its torment, punishments, and the various types of suffering it entails, thus it instils vigour in hearts to seek the hereafter, detachment from worldly desires, preparation for the enemy, and eagerness for Jihad and martyrdom in Allah’s path. Similarly, the pursuit of understanding in the religion gives complete zeal to society and leaders in everything pleasing and beloved to Allah, while steering clear of anything that may incur His anger. It gives the hearts a strong yearning for unity with other Muslims, collaboration against the enemy, the enforcement of Allah’s command, judging by His law, and abiding by the limits he has ordained. Consequently, arises cooperation upon all that is beloved to Allah and His servants. This is because beneficial knowledge prompts action, solidarity, mutual advice, and collaboration for goodness. It also gives them complete eagerness to fulfil obligations, shun prohibitions, yearn for the Hereafter, and not fear death in the pursuit of truth, in Jihad for the sake of Allah, in combatting the enemy, and receiving one’s rights from him.

With knowledge, souls, and wealth become insignificant in seeking Allah’s pleasure and elevating the word of Allah, liberating Muslims from the clutches of their enemies, delivering them from various types of afflictions, rescuing the oppressed from the hands of their enemies, preserving the existence of the Muslims and their assets, so that their countries and rights do not diminish. However, if ignorance prevails, all these things, the rights, the goodness, information (related to different sciences and subject matters), the sacrifices, and the insignificance given to lives and wealth in the path truth will be lost, as the poet said:

ما يبلغ الأعداء من جـاهل
ما يبلغ الجاهل من نفسه

“What the enemies come to know about the ignorant is not known to the ignorant person about himself”.

Ignorance is a chronic disease that kills the hearts and perceptions, weakens bodies and strength, and make its people resemble animals that only care about the desires of their stomachs, private parts and bellies. Anything beyond that is just a continuation of their desire for houses and clothing. The ignorant person weakens his heart and perceptions, and his insight is diminished. He has no aspirations or desires beyond his immediate desires and needs. It is narrated in a hadith that was reported by Ahmad and others with a good chain from Thawban, may Allah be pleased with him, that the Prophet- peace and blessings of Allah be upon him – said: “The nations are about to gather against you, just as diners gather on a plate”. It was said: “O Allah’s Messenger! Would be because of our small number?” He said: “No, but you are like the foam of the flood. The awe the enemies had for you will be removed from their hearts and Wahn is placed in your hearts.” They said: “O Allah’s Messenger! What is Wahn?” He said: “Love of the worldly life and hatred of death.”

The “Wahn” highlighted in the hadith stems from the ignorance through which they have become like the foam of a flood. They do not possess insight into what is obligated to them because of this ignorance through which they have reached this state. They have been overcome by “Wahn” and it has settled in their hearts, so they are unable to proceed towards higher stations, engage in Jihad for the sake of Allah, and elevate His word. That is because their love for the worldly life and its desires, such as food, drink, clothing, housing, and other things have hindered them from seeking high goals and from Jihad in the path of Allah, fearing that these things will escape them.

Similarly, their stinginess has driven them to only spend wealth on these desires, and this ignorance has deprived them of the righteous and influential leadership that is solely concerned with elevating the word of Allah, participating in Jihad for the sake of Allah, establishing the supremacy of the Muslims, protecting them from their enemies, preparing in every way and by every means to preserve the religion of the Muslims, protect and elevate it, as well as safeguarding the lands of the Muslims, and their lives and offspring from their enemies.

The harms of ignorance are great and its ramifications are catastrophic, as demonstrated by the Prophet’s depiction of the Muslims’ humiliation in front of their enemies as being like the foam of a flood; and that the reason for this is due to the removal of the awe from the hearts of the enemies towards them: meaning that neither do their enemies fear nor value them due to what they know regarding their ignorance, the pursuit of worldly things and attachment to them. The enemy maximizes strength, activity, high ambition, and great sacrifice for the sake of its principle; so when the enemy sees that this potential opponent does not have this ambition, but rather is concerned with his desires and immediate share of worldly things, he gives him some of that until he weakens his strength and distracts him from thinking about fighting him due to preoccupation with the love of the worldly life and indulging in desires.

“Wahn” has afflicted the hearts, except for those whom Allah wills (to be unaffected). It has prevailed over most of them, except for the few whom your Lord has shown mercy upon. They have mostly shown weakness in the face of their enemies, and their enemies no longer fear them. Their enemies no longer consider them important or treat them fairly, as they are aware of their weakness, lack of strength, protective jealousy, and patience for battle. Furthermore, they lack the support and preparation needed for such situations. Consequently, the enemy belittles them, disregards them, and treats them as slaves or subjects. Except for those whom your Lord has shown mercy upon, they are engrossed in the love of worldly life and avoid anything that may lead to death. They are eager to fulfil their desires by any means necessary, cautious of death and seek treatment and medication for every small and big ailment out of fear of death. They are also careful to avoid anything that may cause death or jeopardize their satisfaction with these desires.

Whoever aspires for the hereafter, to elevate the word of Allah and Jihad for the sake of Allah, their state should not be like this. In the events that unfolded during the time of our pious predecessors, under the leadership of our Prophet, peace be upon him, and his companions, and those who followed their path thereafter, in their acts of Jihad, preparations, and endurance of fatigue and harm, they serve as examples and reminders for us with regards to elevating the word of Allah, Jihad for His sake, save our lands and our people from the hands of our enemies, with patience, forbearance, striving, preferring the hereafter, giving wealth and oneself for Jihad for the sake of Allah, training in Jihad and fighting, eagerness for toughness, patience, and forbearance, always keeping the hereafter in mind, giving concern to everything that would aid in Jihad against the enemies, enduring it with patience, cooperating and uniting in order to achieve the goal of elevating the word of Allah and saving the Muslims from the plots of their enemies.

To be continued InShaAllah

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

Read article by Shaikh Abu Khadeejah transmitted from Al-Allamah Salih Al-Fawzan:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[1] The major catalysts behind the Ummah’s weakness and deterioration- By Imam Abdul Aziz Bin Baz

Written by abumuaawiyah on May 27, 2024. Posted in Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Arabic text: weakness_part1

Imam Abdul Aziz Bin Baz [may Allah have mercy upon him] stated:

All praise and thanks are due to Allah, the Lord of the entire existence, and the (commendable final) outcome is for the righteous. May peace and blessings be bestowed on His servant and messenger – the one He chose, declared trustworthy, and entrusted with His divine message, and the most excellent among His creations, our Prophet, leader, and master, Muhammad, the son of Abdullah, the son of Abdul-Muttalib. May peace and blessings be upon his family (the believers among them), all his companions (without any exceptions), and all those who follow his path and are guided by his guidance until the end of time. To proceed:

Indeed, Muslim intellectuals, individuals with a strong sense of protective jealousy for Islam, and those who deeply ponder over the well-being of the Muslim Ummah have expressed great concern about the current state of Muslims and the factors that have contributed to it. This issue has consumed their thoughts, prompting them to reflect extensively on the causes of Muslim weakness, trailing behind their adversaries, their differing and lack of unity, and the factors that have allowed their enemies to overcome them until they took some of their lands. After acquaintance with clear reasons, they also directed their attention toward identifying the solutions for these causes that led to the regress and weakness, which are also well known. However, it is essential to spread and clarify this information, as describing the disease and its treatment is one of the greatest factors in attaining a cure and well-being. Indeed, it is appropriate for a patient to take charge of administering the medication for their illness when they are aware of both the nature of the disease and its treatment. This is the nature of a rational human being who loves (or values) life and strives to be free from diseases. He pays attention to familiarising himself with the disease and its cure.

However, some people may find themselves overwhelmed by the illness to the extent that they become pleased with it and derive satisfaction from it, eventually losing sight of the reality of their situation. Consequently, they do not care about those who describe the cure for them because the disease has become a source of comfort and a habitual way of life, thus leading them to persist in their condition due to a distortion in their mental state, a lack of insight, and the overpowering influence of their base desires on their intellect, heart, and behaviours, as is the case for most people when it comes to religious cures and treatments. The majority, indeed, derive pleasure from their illnesses and evil deeds, which have weakened them, impeded their progress towards beneficial actions, and rendered them oblivious to the true nature of the disease, its repercussions, and its consequences in both this life and the hereafter. They do not seek remedy, nor do they display any enthusiasm towards it, even when it is described and explained to them, even when it is readily available, for it holds no significance to them. The cause of this lies solely in the potency of the ailment, the contentment of the soul with it, the concealment of its harm, and the absence of lofty aspirations to attain lofty objectives.

The scholars, individuals with bright thoughts, and those with profound insight and experience have clarified the state of the nations in both the present era and the past, along with the factors contributing to the weakness and the Muslims being delayed in (attaining beneficial things). They have also clarified the path of the effective remedies and the outcomes if properly utilised. The causes of weakness, setbacks, and the enemies prevailing can be traced back to a multitude of factors, with one primary factor giving rise to several others. This key factor is ignorance; ignorance concerning Allah and the religion He has prescribed, and the consequences that overwhelmed the majority, thus knowledge became scarce and ignorance prevailed. Due to this ignorance, factors, and reasons arose, such as a love of the worldly life and a fear of death (at the expense of one religious welfare), neglecting prayers and succumbing to vain desires, failing to prepare for their enemies, and contentment with receiving necessities from them; the lack of lofty aspiration in seeking after their need from lands and resources. Also, from this ignorance arose division, differences, and the absence of (sound) unity, cohesion, and cooperation.

Except what Allah willed (to remain of strength, virtue etc), weakness in the face of the enemy arose, along with delay in all matters, due to these perilous factors, their repercussions and outcomes, such as inclination towards forbidden desires, preoccupation with what hinders a person from guidance and Allah’s path, lack of preparation against the enemy in terms of industry and sufficient weapons that would frighten the enemy and help in fighting and striving against him, taking what is rightfully ours, failure to prepare physically for Jihad, not spending wealth on what is necessary to prepare against the enemy, and safeguarding against his evil, defending the religion and the homeland. As a result of this disease, emerged the eagerness to acquire worldly possessions through any path and accumulate them through any means. Every individual became concerned only with themselves and what is related to their country, even if it meant disregarding their religion or most of it.

This is the situation of the majority, and it is prevalent in the nations that ascribe to Islam at present; rather, it is correct to state that this is the reality, except that which Allah wills concerning some individuals, and those who are protected in a manner that is not entirely complete and required in all aspects (of steadfastness). This shows that the greatest cause (of this situation) is ignorance about Allah and the religion He has prescribed, as well as (ignorance about) the realities that should be acted upon and adopted, (which can be inferred from) the saying of the Prophet [peace and blessings of Allah be upon him] in the authentic hadith: “Whomever Allah intends good for, He gives him understanding of the religion”, along with the verses and hadiths that highlight the evil of ignorance, its evil ramifications and outcomes, and what follows from that. The Quran is replete with denunciations of ignorance and its followers, and cautions against it, as Allah – The Most High – states:

وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

“But most of them behave ignorantly”. [Al-An’am 111]

وَأَكْثَرُهُمْ لا يَعْقِلُونَ

“And most of them have no understanding”. [Al-Ma’idah 103]

And other verses that demonstrate the condemnation of being ignorant about Allah, ignorance about the religion He has ordained, and ignorance about the enemy, and what should be prepared in terms of readiness, unity, and cooperation.

These things that have arisen from ignorance have led to division, differing, inclination toward vain desires, neglect of what Allah has obligated, lack of prioritising the Hereafter, and lack of truthful affiliation with it; rather, the majority only cares about the immediate worldly life, as stated in the noble verse from Allah’s Book:

كَلا بَلْ تُحِبُّونَ الْعَاجِلَةَ
وَتَذَرُونَ الْآخِرَةَ

But (you) love the present life of this world, and leave (neglect) the Hereafter. [Al-Qiyamah 20-21]

And as Allah says:

فَأَمَّا مَنْ طَغَى
وَآثَرَ الْحَيَاةَ الدُّنْيَا
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى

Then as for he who transgressed, and preferred the life of the world (over working for the hereafter), then indeed, Hellfire will be the abode (for him). [An-Nazi’at 37-39] etc

Except what Allah wills (to remain of virtue), these debacles and evil ramifications, such as the love of worldly life and the hatred of death (at the expense of one’s religious wellbeing), inclination toward vain desires, neglecting obligations and the prayers, and failing to prepare for the enemy in all aspects, as well as division, differing, lack of cohesion and cooperation, all arise from ignorance.

Therefore, the saying of the Prophet [peace and blessings of Allah be upon him] that “Whomever Allah wishes good for, He grants him understanding in the religion” highlights that one of the signs of goodness and happiness for individuals, societies, and nations is to possess understanding in religion. Indeed, striving to understand the religion, to learn and gain insight into what is obligated to them concerning this life and the Hereafter are among the most important obligations. This is a sign that Allah wishes goodness for them. Part of this is the fulfilment of the obligations ordained by Allah, abstaining from what Allah has prohibited, and adhering to the boundaries set by Allah, in addition to making preparations for the enemies.

To be continued InShaAllah

Source: Majmoo Fataawaa Wa Maqaalaat Shaikh Ibn Baz 5/101

We welcome your feedback to enhance this translation.

Click here for Arabic text:

weakness_part1

I ask Allah to bless my beloved Salafi brother, bosom buddy, and colleague Ustaadh Abu Tasneem Mushaf Al-Banghali for recommending the translation of this article.

As time passes, actions will validate the claims of everyone who transmits the teachings of Al-Allamah Rabee about unity

Written by abumuaawiyah on May 12, 2024. Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Allah [The Exalted] says:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime.

[وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا – And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.

He emphasises what he says [وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ – and he calls Allah to witness as to that which is in his heart]: Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this is the case regarding the believers- those who are not hypocrites. And due to this Allah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents] (1)- Meaning, extremely quarrelsome based on falsehood. (2) When you disagree with him, you’ll find him to be the most quarrelsome, bigoted, and difficult person to deal with, as well as the ugly characteristics that result from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people. (3)

[وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief]: Ibn Abbas said, “When he becomes angry”, Al-Hasan said, “When he turns away from the statement he made” (4) or when he gains the upper hand and possesses authority (5), [سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا – his effort in the land is to make mischief therein]- Meaning, by way of disbelief and oppression. (6) When this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetation, fruits, and livestock decrease and become little due to evil deeds. (7)

[وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – and Allah likes not mischief]: Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This Ayah contains proof regarding the fact that the statements uttered by individuals are not proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty: [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ -he is led by arrogance to (more) crime]. So, he combines disobedience to Allah and arrogance towards the sincere advisers. (8)

Abdullah Ibn Mas’ud [may Allah be pleased with him] said: “Indeed, the people deliver their speeches effectively and suitably, however, the one whose words align with their actions is the one who has truly attained their share of goodness, while the one whose speech contradicts their actions has only rebuked himself”. (9)

Umar Ibn Al-Khattaab [may Allaah be pleased with him] said: “People were (sometimes) judged by the revealing of a Divine revelation during the lifetime of Allah’s Messenger but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, because Allah will judge him for that; but we will not trust or believe the one who presents to us an evil deed even if he claims that his intentions were good”. (10)

Imam Abdul-Azeez Bin Baaz [may Allah have mercy upon him] said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will be held against him and an evil suspicion is held about him”. (11)

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

[1] Tafseer As-Sadi

[2] Roohul Ma’aanee by Imaam Al-Aloosee

[3] Tafseer As-Sadi

[4] Zaadul Maseer

[5] Roohul Maaanee

[6] Zaadul Maseer

[7] Tafseer As-Sadi

[8] Tafseer As-Sadi

[9] Al-Fawaa-id by Imaam Ibnul Qayyim page 218

[10] Saheeh Bukhaari; Vol 3; Hadith Number:2641]

[11] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy page:397 Vol 2 footnote 1]

The Ruling On Visiting and Exploring Ancient Ruins of The Destroyed Nations

Written by abumuaawiyah on May 5, 2024. Posted in Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors).

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali [may Allah preserve him] stated:

The focus on artefacts by Archaeologists in this era was not present during the era of the Prophet’s companions and the pious predecessors. Instead, Muslims began to imitate the Europeans and Americans, who aimed to revive pre-Islamic nationalistic traits like Pharaonism, Babylonianism, and Phoenicianism in the Muslim lands. They were largely successful in achieving these objectives, leading to the emergence of pre-Islamic national pride and the glorification of these nationalistic identities in Muslim societies.

Imam Al-Bukhaaree said: “Abdullah Bin Muhammad Al-Ju’fee narrated to us that Abdur Razzaaq narrated to them from Az-Zuhree who narrated from Salim, who narrated from Ibn Umar who said that when the Prophet [peace and blessings of Allah be upon him] passed by Al-Hijr, he said, ‘Do not enter the dwelling places of those people who were unjust to themselves unless you enter in a weeping state lest the same calamity similar to theirs should befall you’. Then he covered his head and increased his speed till he crossed the valley. Yahyah Bin Bukayr narrated to us who said that Malik narrated to us from Abdullah Bin Deenaar who reported from Ibn Umar who said that Allah’s Messenger [peace and blessings of Allah be upon him] said to his companions who were at Al-Hijr, “Do not enter upon these people who are being punished, except in a weeping state, lest the same calamity similar to theirs should befall you”. [Sahih Al-Bukhaari. Numbers 4419 and 4420]

The two Prophetic reports illustrate the peril of entering into the places of those who have earned Allah’s wrath and were consequently annihilated for their disbelief and rejection of the prophets and their message. The Prophet prohibited entry into such places, except for those who fear Allah and dread His punishment. In cases of dire necessity, he may enter these locations while weeping. It is feared that one who enters the dwellings of those who have been punished may suffer the same punishment. It is legislated for those who approach these dwellings to quickly pass by while covering their faces, following the example of Allah’s Messenger. Do Muslims, including archaeologists and those who encourage them, comprehend what is embodied in this guidance from the Prophet, who speaks not from his own desires? Additionally, Allah’s Messenger advised those passing through the valleys of Muhassar to hasten, as it was the location where Allah destroyed the people of the Elephant.

So, do those who dig up the artefacts of Ad, Thamud, the Ashaab Al-Ukh’dud, the Pharaohs, and the Babylonians, follow the teachings of Allah’s Messenger or blindly follow the enemies of Allah who establish partnerships to explore the artefacts of the destroyed nations to entice them (towards) the pride of the pre-Islamic era of ignorance? I and others have read numerous boasting by Muslims or those who ascribe to Islam, such as the statement of one of them, (as follows), “O Misree (i.e. Egyptian)! Be proud of the builders of your glory when people were sleeping”. He boasts about the Pharaonic artefacts such as the pyramids and other than them.

An Excerpt from “Baraa’ah As-Sahaabah Al-Akhyaar Min At-Tabarruk Bil Amaakin Wal-Aathaar”. Pages 11-14

Sound Creed, Methodology, and Upright Conduct Derived From Few Authentic Narrations About Fasting In Ramadhaan

Written by abumuaawiyah on March 3, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

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

Abu Dharr [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [1]

Abu Hurayrah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. [2]

“The religion will not cease to prevail”- Meaning, triumphant and lofty or manifest and clear, “as long as the people hasten to break the fast”- Meaning, they earnestly hasten to break the fast, “because the Jews and the Christians delay it” [i.e. those amongst them who deviated from the path of their Prophets]. At-Teebiy [may Allah have mercy upon him] said, “In this is proof that upright establishment of the religion of pure Islamic monotheism is by opposing the enemies amongst the people of the scripture, and agreeing with them ruins the religion”. [i.e. what they have innovated in the religion of the Prophets] [3]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast, and it is to oppose the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. [4]

Sahl Ibn Sad [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “The people will not cease to be upon good as long as they hasten to break the fast”. [5]

Imaam An-Nawawi [may Allah have mercy upon him] said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. What this means is that the affair of the Ummah will not cease being consistent and that they will (remain) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. [6]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, not being over-stringent (through what their) intellects (suggest to them), and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. [7]

Is The One Who Provides Suhoor For Needy People The Same As The One Who Provides Iftaar?

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] was asked: In Ramadhaan, one notices the concern people give to providing Iftaar for those needy people who observe the fast – whether it is in the Masaajid or the houses – in order to receive reward just as the Messenger [peace and blessings of Allah be upon him] said, “Whoever provides Iftaar for a fasting person, he has reward similar to his” [i.e. reward similar to that of the fasting person]. However, we find big tables [i.e. with food and drink] at the time of Iftaar -in the Masaajid- but few people sit to eat, whereas it is very rare to find one who provides Suhoor for a needy fasting person. Therefore, is the reward received by the one who provides Suhoor for the people similar to the one who provides Iftaar?

Answer: I do not know of a (specific) exhortation -as an act of Sunnah- to provide Suhoor for the fasting people, and it is not possible to compare it to providing Iftaar. That is because the fasting person’s need for eating and drinking during Iftaar is much greater than his need for eating and drinking during Suhoor; therefore, we do not go beyond what has been reported in the Sunnah. However, whoever knows someone- from the poor people around him- who needs food for Suhoor, then the door is open in this affair [i.e. he can provide that person with food for Suhoor]. [8]

Al-Allaamah Abdullaah Bin Humaid [may Allah have mercy upon him] was asked: Is attendance at the Haram (in Makkah) and breaking the fast over there something desired in the Sunnah or not, for some people obligate that on themselves?

Answer: It is not Sunnah; rather some people break their fast at the Masjid Al-Haraam to be present for Maghrib Salaah. That is because they will miss the Maghrib Salaah if they were to break their fast at home. And it is not the case that breaking the fast at a Masjid has a distinguished virtue; rather it is to attend the congregational prayer. So they (i.e. the people) break their fast over there to attend the congregational prayer and not miss it. As for merely breaking the fast, it contains the same reward whether the person does so in his house or at another place. They (i.e. the people) only choose it (i.e. the Masjid) because the Salaah is established over there so that they can perform it at the Kabah and together with the Muslims as a group. This is the aim. [9]

[1] Saheeh Al-Jaami 7224]

[2] Abu Dawud Number 2353. Hadeeth graded ‘Hasan’ by Imaam Al- Albaanee in Saheeh Abu Dawud. Publisher: Maktabah Al-M’aarif. 1st Edition]

[3] Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 3. Pages 343-344. slightly paraphrased. Publisher: Daarul Kutub Al-Ilmiyyah. 1st Edition 1419AH (1998)]

[4] Iqtidaa As-Siraat Al-Mustaqeem 1/209. slightly paraphrased]

[5] Saheeh Muslim 1098]

[6] Sharh Saheeh Muslim. Slightly paraphrased. Vol 7 pages 180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[7] Fat’hul Baaree Sharh Saheeh Al-Bukhaari Vol 4/ 253. Publisher: Daarus Salaam. 1st Edition 1421AH (2000)]

[8] Fataawaa Alaa At-tareeq Fee Masaa’il Mutanawwi’ah. Fatwa Number 871]

[9] Al-Fataawaa Wad-Duroos Fil Masjidil Haraam. pages 528-529]

The Profound Contrast Between Fasting in Ramadan Driven by Faith and the Desire for Reward, Versus Merely Observing It as a Healthy Interlude

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

Abu Huraira [may Allah be pleased with him] reported that Allah’s Messenger [peace and blessings of Allah be upon him], “Whoever fasts the month of Ramadan due to faith and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven”. [Al-Bukhaaree 1901 and Muslim 760]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated about this hadith: “The reason behind this is the belief that Allah has ordained it and the desire for reward, in contrast to those who fast based on blind following. [1] “This is because fasting is a means of drawing closer to Allah, and having the intention is a prerequisite for its validity.” [2]

The intention, or Niyyah, is what distinguishes between different acts of worship. It sets apart prayer from fasting, obligatory prayer from optional prayer, and so on. [3] Moreover, it is also what differentiates acts of worship from customary deeds. For instance, taking a bath can be done for hygiene or comfort purposes, unrelated to worship, or it can be performed as a ritual purification. [4] Hence, the journalist ought to have emphasized the disparity between fasting as a religious practice and fasting for health reasons.

“His previous sins will be forgiven”, Imam An-Nawawi [may Allah have mercy upon him] said, “It is well known – regarding what the jurists hold – that this specifically applies to the minor sins and not the major”. [5] Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “This forgiveness is attained on condition that one abandons the major sins”. [6] Imam Abdul Azeez Bin Baaz also stated a principle related to the unrestricted narrations in which a mention is made regarding the expiation of sins that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah:

[إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Ayah 31)]; or by the statement of the Messenger [peace and blessings of Allah be upon him], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [a]

Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] stated: The benefits of fasting are immense as it serves as a form of protection. According to the hadeeth reported by Imam Bukhaari and Imam Muslim, “Fasting is a shield.” [b] Fasting acts as a shield against the hellfire in the afterlife and guards against disobedience to Allah and His Messenger. By weakening a person’s desires, fasting helps to control their whims and prevents them from engaging in sinful acts that may result from excessive indulgence beyond the limits set by Allah and His Messenger. The Prophet [peace and blessings of Allah be upon him] mentioned that “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions.” [c]

The path to paradise necessitates the exercise of patience in refraining from disobedience, while the path to hellfire is encompassed by forbidden desires. By distancing oneself from these forbidden desires, one will find safety. However, engaging in such forbidden desires will lead to falling into what Allah has prohibited. Although this forbidden enjoyment may provide temporary pleasure, its consequences will bring sorrow, remorse, and humiliation in both this life and the hereafter. According to a hadith narrated by Abdullah Ibn Mas’ud [may Allah be pleased with him], the Prophet [peace and blessings of Allah be upon him] advised the youth, saying, “O young people! Those among you who are capable of marriage should marry, and those who are unable to marry are encouraged to observe fasting as it will decrease their sexual desires.” [d]

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and provide the opportunity for another individual (i.e. spouse) to also uphold their chastity. However, if one is unable to do so, they should dedicate themselves to the Prophetic solution that the Honorable Messenger advised, which is fasting. This practice serves as a safeguard and shield against succumbing to acts of disobedience. To summarize, this is a noble guidance bestowed by the Honorable Messenger to the younger generation, emphasising that they should marry if possible; but if not, they should exercise self-restraint through fasting.

The fasting of wealthy individuals serves as a reminder of hunger, prompting them to contemplate the blessings bestowed upon them by Allah. They are made aware of their Muslim brothers and sisters who experience hunger even without fasting. This awareness motivates them to show kindness to the less fortunate, providing for the destitute and needy. [7]

Hence, it is imperative for anyone discussing fasting in Islam to thoroughly elucidate its profound merits and differentiate it from other matters. Unfortunately, in today’s era, we are being tested by the words written by journalists using their pens and keyboards. Many of them delve into religious affairs without offering any evidence or insights from the esteemed scholars of the Muslim community – the scholars who adhere to the sound Prophetic methodology. It is of utmost importance that individuals either provide comprehensive explanations from these upright scholars or refrain from delving into the sacred aspects of our faith. Recently, a journalist from Turkey made a statement regarding fasting as follows “Its religious significance aside, fasting has become one of the most encouraged methods of replenishing health, with recent clinical studies citing countless physical and mental benefits, ranging from weight loss and mental clarity to reversing disease. While this historical month of fasting is certainly not new and in fact spans back thousands of years, there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. [end of quote]

Certainly, it is crucial to provide further clarification regarding this statement to differentiate the great virtue of fasting as an act of worship from fasting as a method to enhance one’s health. This article has already presented authentic divine reports and statements from esteemed scholars of the Ummah, emphasising the importance of understanding this distinction. Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said, “There is no good thing except that the Messenger [peace and blessings of Allah be upon him] has clarified it and urged a person to it, and there is no evil except that he has warned the Ummah against it”. Imam Muhammad Ibn Saalih Al-Uthaymeen said, “This is correct because good is something one seeks to do, so he clarified it specifically and urged a person to do it. Regarding evil, we say, “There is no evil except that he warned against it” because there are certain evils that have been explicitly clarified and warned against, while others have been addressed in a general manner. For instance, acts like fornication and murder, along with other similar deeds are manifest evils. Innovation in religious matters is a manifest evil, however, did he mention every bidah specifically by their descriptions in texts or mentioned in general? Instead, they are generally mentioned and warned against. The distinction between (evil) and good deeds is that good is something one seeks to do and, therefore, requires specific clarification. On the other hand, evil deeds are to be abandoned, and thus they may be mentioned in detail and sometimes in general”. [8]

And Allah knows best

[1] Al-Hulal Al-Ibreeziyah Min at-Ta’leeqaat al-Baaziyyah alaa Saheeh al-Bukhari. 2/130. Footnote 6

[2]Sharh Al-Arba’een by Shaikh Saaleh Aala Ash Shaikh. page 12. Publisher: Maktabah Al-Hadyi Al-Muhammadee. 1st Edition 1428AH (2007)]

[3] Bahjatul Quloob Al-Abraar. By Imaam As-Sadi. page 10. 1st Edition 1414AH (1994)]

[4] Sharh Saheeh Muslim Vol 6. Page 36. Publisher: Daarul Kutub Al-Ilmiyyah. 1421AH (2000)]

[5] Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]

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

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.
قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.
«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة

[7] An Excerpt from أثر العبادات في حياة المسلم pages: 4-20

[8] An Excerpt from ‘Ad-Duratu Al-Uthaymeeniyyah Bi-Sharhi Fat’hi Rabbil Bariyyati Bi-Talkhees Al-Hamawiyya. Page 34. Slightly paraphrased]

[a] Bukhaari No1894 and Muslim No: 1151]

[b] Sahih Al-Bukhari 1894

[c] Muslim No: 2822 and Bukhaari No: 6487]

[d] Bukhaari No: 5065]

[4] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam, Abdul Azeez Bin Baaz

Written by abumuaawiyah on February 23, 2024. Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the scholars are the inheritors of the prophets, for the prophets do not leave behind a dinar or a dirham for inheritance, but rather, they leave behind knowledge. So whoever takes hold of it, has acquired a large share (i.e. of inheritance)”. [(1)]

The anonymous writers at Wikipedia stated, “Many of ibn Baz’s views and rulings are considered controversial (both inside and outside Saudi Arabia), including those relating to cosmology…” [End of quote]

Response

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was asked, “Is the earth spherical or flat?” He responded: According to the scholars, the Earth is spherical. Ibn Hazm and a group of other (scholars) have transmitted that the scholars hold a consensus that it is spherical. Meaning: Some of it is joined together with some and rolled up like a ball. However, Allah spread out the top of it for us and placed on it firm mountains, animals, and seas out of mercy for us. This is why Allah says: [وَإِلَى الأَرْضِ كَيْفَ سُطِحَتْ – And at the earth, how it has been spread out (to facilitate habitation and travel)?] [(2)]

It is flat and visible to us (i.e. the top) so that people can live on it and be calm (without worry). The fact that it is spherical does not exclude that its surface is not flat because if a large, great thing is flat, it will have a wide back. [(3)]

May Allah enter the Imam into Jannatul Firdaws! His remark is quite obvious for everyone to see.

Second, read Shaikh Abu Iyaad’s (may Allah preserve him) article on the link for more information about the statements of other Scholars regarding the shape of the earth. “Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues:

https://salafitalk.net/st/printthread.cfm?Forum=6&Topic=1859

Third, if after reading Shaikh Abu Iyaad’s post in the aforementioned link you believe that the explanation offered by the other scholars is more persuasive or that the Imam’s position is incorrect, then you should know that every upright Mujtahid is rewarded for striving to reach the correct position, as the Prophet (peace and blessings of Allah be upon him) said, “If a Mujtahid gives a verdict according to the best of his knowledge and his verdict is correct, he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, even then he will get a reward”. [Bukhari Number 7352]

Finally, when it comes to other matters related to cosmology that are very clear and leave no room for any other opinion, the Imam [may Allah have mercy on him] was very stern about it, and he has every right to be because those who speculate about it have openly contradicted the divine texts. Read Shaikh Abu Iyaad’s and Shaikh Abu Khadeejah’s [may Allah preserve them] articles.

Disbelief of the One Who Denies Sun’s Motion Around the Earth

https://www.aqidah.com/creed/articles/auazc-disbelief-of-the-one-who-denies-suns-motion-around-the-earth.cfm

The Motion of the Sun Around the Earth and the Clear Islamic Belief from the Quran and Sunnah

https://abukhadeejah.com/the-motion-of-the-sun-around-the-earth-and-the-islamic-belief/

[1] These people are either unaware of or concealing some realities regarding the legacy of Erudite Salafi Imam, Abdul Azeez Bin Baaz

Written by abumuaawiyah on February 20, 2024. Posted in Categories, Contemporary Issues, Da'wah - Calling To Islam, Refutations, Scholars of Islam.

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

Allah [The Exalted] said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ

O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for any obligatory matter, or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [Surah Al-Mujaadilah. Ayah 11]

The anonymous writers at Wikipedia stated, “Sheikh Abd al Aziz ibn Abdullah ibn Baz (Arabic: عبد العزيز بن عبد الله بن باز, romanized: ʿAbd al ʿAzīz bin ʿAbdullāh bin Bāz, 21 November 1912 – 13 May 1999) was a Saudi Arabian Islamic scholar who served as the Grand Mufti of Saudi Arabia from 1993 until his death in 1999. According to French political scientist Gilles Kepel, ibn Baz was a “figurehead” whose “immense religious erudition and his reputation for intransigence” gave him prestige among the population of Saudi Arabia. He “could reinforce the Saud family’s policies through his influence with the masses of believers”. His death left the government without a comparable figure from amongst Salafi scholars to “fill his shoes”. He was a leading proponent of the Salafi school of thought”. [End of quote]

Response:

First of all, this great Imam’s [may Allah have mercy upon him] reputation was well-known not only in Saudi Arabia but also in the rest of the Muslim world. Read below:

The-Life-of-Imam-Abdul-Aziz-Ibn-Baz_PDF

There is no question that this Imam was among the greatest Salafi scholars of his time. However, instead of saying that he had a reputation for intransigence, it should be said that he was well-known for upholding the sound Aqeedah and Manhaj of the pious predecessors despite the opposition of those deviated callers who opposed him. As a result, his refusal to alter his viewpoint or behaviour was based on the clear guidance of the Qur’an and authentic Sunnah as understood by the Sahaabah and not prejudice, blind allegiance, or illegal partisanship.

They stated: He “could reinforce the Saud family’s policies through his influence with the masses of believers”. [End of quote]

Response:

He made decisions based on the Qur’an and the Sunnah as it was understood by the Sahaabah rather than passively supporting anyone’s policies. He issued rulings in favour of virtue when the rulers asked for anything that did not conflict with the Qur’an and the Sunnah, which is why he was praised for his honesty and steadfastness. He interacted with the Saudi Royal Family in accordance with what Allah commands the rulers and the Scholars to do. Allah (The Exalted) says:

[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ – O you who believe! Obey Allah and obey the Messenger (Muhammad, and those of you (Muslims) who are in authority. [Surah An-Nisaa’ Ayah 59]

The verse encompasses both scholars and those in positions of power. The scholars propagate Allah’s Shariah, teach the people, and issue rulings to the people and rulers, and the rulers implement the rulings – implement the knowledge that the scholars possess and propagate. [(1)]

They stated: His death left the government without a comparable figure from amongst Salafi scholars to “fill his shoes”. [End of quote]

Response:

There is no question that Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] was one of the greatest Scholars in the world during his lifetime, but his passing does not imply that the outstanding scholars of this blessed Ummah will no longer exist. The Prophet [peace and blessings be upon him] said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(2)]

“Allah will raise for this Ummah at the end of every hundred years”. That is, at the end of every hundred years, when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, and when ignorance and religious innovation are rampant. “One who will revive its religion for it”. That is a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious innovations will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(3)]

They stated: “He was a leading proponent of the Salafi school of thought”. [End of quote]

Response:

What is a school of thought? They say that it is “a set of ideas or opinions that a group of people share about a matter”. [(3.1)] “a way of thinking”. [(3.2)] “A set of ideas or opinions which a group of people share about a matter. Also a point of view recognised as held but not necessarily accepted”. [(3.3)]

Salafiyyah is not a school of thought because it is not based on ideas or opinions, but rather on the way of Muhammad’s [peace and blessings of Allah be upon him] companions, which is based on the infallible Qur’an and authentic Sunnah. Shaikh Abu Khadeejah [may Allah preserve him] stated: “To be a Salafi means adhering to the Creed, Methodology and the way of life of the Salaf As-Sālih (the Pious Predecessors). The earliest Salaf were the generation of our Prophet (صلى الله عليه وسلم) and his Companions. Then after them came the three virtuous generations of believers who held fast to the Sunnah (Path) of the Prophet and his Companions. The person who understands this path correctly, follows it exactly, without introducing anything into it and nor deviating from it is a Salafi. To be a Salafi is not merely to imagine that one is upon the true path of the Salaf, but Salafism is to study the religion of the Companions and follow it — it was they who understood best the meanings and intent of the speech and actions of the Prophet (صلى الله عليه وسلم)….” [(4)]

Shaikh Abu Iyaad [may Allah preserve him] said: The “Salafi Way” is not something new, invented or innovated. By definition, it is the pure Islaam which the Companions of Allaah’s Messenger (sallallaahu alayhi wasallam) held onto. When the sects foretold by the Messenger (sallallaahu alayhi wasallam) appeared, those who took knowledge from the Companions began to verbally express the obligation of holding onto the way of (السلف الصالح), “The Righteous Predecessors.” From such statements is the saying of Imaam al-Zuhree (d. 124H), “Adhere to the tracks of the Salaf, even if the people reject you. And beware of the opinions of men, even if they beautify it for you with speech.” Hence, Salafiyyah is not a later innovation. Salafis are the target of sectarian bias and bigotry for many factions, from them the Raafidah, Soofiyyah, Kharijites and Takfiris, the blind-followers of the madhaahib, Secularists, Modernists and many others. As such there is a lot of propaganda in the field which is unfortunately entered into what is claimed to be “objective research”. To make matters more confusing is the presence of numerous orientations falsely ascribing to Salafiyyah despite their deviations from it in their foundations and methodologies. Many of the takfiri, and Khariji groups make this false ascription. This adds another layer of confusion to anyone wanting to research and understand Salafiyyah and leads to Salafis being wrongly attributed with the iniquities of the Takfiris and Kharijites. In light of all of these realities, this website aims to provide relevant information and critical evaluation and analysis of the various views and opinions that are being scattered in books, journals, blogs, websites, audios and videos in relation to “Salafis” and “Salafiyyah”. [(5)]

To be continued…InShaaAllah

[(1)]: An Excerpt from “Marhaban Yaa Taalibal Ilm”. pages 58-60. slightly paraphrased

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

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

[(3.1)]: https://dictionary.cambridge.org/dictionary/english/school-of-thought

[(3.2)]: https://www.merriam-webster.com/dictionary/school%20of%20thought

[(3.3)]: https://www.collinsdictionary.com/submission/8221/School+of+thought

[(4)]: https://abukhadeejah.com/what-is-salafism-and-salafiyyah/

[(5)]: http://www.salafis.com/index.cfm

[3] The Clueless Critics of Erudite Salafi Scholar Al-Allaamah Salih Al-Fawzaan

Written by abumuaawiyah on February 18, 2024. Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The Prophet [peace and blessings of Allah be upon him] said, “The scholars are the heirs of the Prophets. The Prophets did not leave behind dinars or dirhams, rather they left behind a heritage of knowledge, and the one who acquires it acquires an abundant portion”. [At-Tirmidhee 2682]

The writers at Wikipedia stated under the title Controversial statements: “Saleh al-Fawzan was given attention in Western media again in May 2016 after he declared taking photos prohibited in a video published by the Middle East Media Research Institute on April 17, 2016. According to The Independent, “Speaking in a televised broadcast, Sheikh Saleh Bin Fawzan Al-Fawzan was asked about a new trend of taking pictures with cats which has been spreading among people who want to be like the Westerners. The Sheikh initially appears incredulous, asking: “What?! What do you mean pictures with cats?” He then declares: “Taking pictures is prohibited. The cats don’t matter here.” When asked again about the “new trend”, he says: “Explain this trend to me. Taking pictures is prohibited if not for a necessity – not with cats, not with dogs, not with wolves, not with anything.” [End of quote]

We remind these writers that the upright Salafi Scholars do not appease those who disagree with their judgements by flattering them or going along with the crowd. This photography issue is not to be regarded as controversial; rather, it should be assessed in light of the Qur’an and the authentic Sunnah. Indeed, it only causes controversy for individuals who either do not want to hear what they dislike hearing or who believe that the Shariah’s rulings have no place in so-called contemporary cultures or modern societies. The subject matter is applicable to all people, not just those living in the West because its ruling is revealed in the infallible final divine revelation. The Prophet [peace and blessings of Allah be upon him] said, “The people who will receive the severest punishment from Allah will be the picture makers.” [Sahih Al-Bukhari 5950]

Imaam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] was asked, “How do we reconcile between the statement of the Prophet ‘The people who will receive the severest punishment from Allah will be the picture makers’ and the fact that the Mushrikoon will receive the greatest punishment on the day of judgement?”. He replied, “The severest punishment here means the severest punishment received by the sinners whose sins have not reached disbelief. As for the severest punishment received by the Mushrikoon, their punishment will be the severest among all the people”. [(1)]

Therefore, the ruling on pictures is an established affair in the pure Shariah and Al-Allaamah Salih Al-Fawzaan fulfilled his duty by giving a verdict on the subject matter. Anyone who considers this a matter of controversy is either ignorant or driven by their own desires. We ask Allah to protect the righteous Salafi Scholars from the statements of the ignorant. Aameen.

You can read an article on this subject matter by Shaikh Abu Khadeejah (may Allah preserve him):

https://abukhadeejah.com/photography-and-picture-making-adh-dhahabi/

To be continued…InShaaAllah.

[(1)]

فوائد ومسابقات المئين من فتاوى ودروس ابن عثيمين
pages 34-35