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Allah is pure and only accepts what is pure

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

The Messenger of Allāh, peace and blessings of Allāh be upon him, said: “Indeed Allah is pure and He does not accept, except that which is pure”.

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

In this hadith he, peace and blessings of Allāh be upon him, described Allāh, The Exalted, that He is pure. “Allah is pure”, meaning: Allah is free from all imperfections and deficiencies. He is pure in His Essence, His Names and Attributes, and His Commandments and Prohibitions. Allah is pure in every aspect and imperfection cannot reach Him. Due to this, Allah does not accept actions, statements and intentions except that which is pure. He does not accept filthy statements, actions and intentions. Allah does not accept except what is pure, as Allāh, The Most High, said:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
To Him ascend (all) the goodly words. [35:10]

Allah does not accept, except good speech and good actions. As for filthy speech, indeed Allah rejects and hates it, such as lies, backbiting, tale carrying, abuse, false speech and false testimony, and all filthy statements, (such as) shirk and kufr. All of this is filthy speech and does not ascend to Allah, and they are not accepted.

Al Minhatur Rabbaaniyyah Fee Sharh Arba’een An-Nawawiyyah’ page:133-134

One of the great blessings bestowed upon teacher and student

Written by abumuaawiyah on . Posted in Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said:

Just as it is obligated to a student to recant a mistake, similarly, it is obligated to a teacher to return to the truth when he errs. He is not to be prevented from returning to the truth after reviewing a statement that he made and finds that it is in opposition to what is correct, for indeed that is a sign of equity and humbling (oneself) to the truth. Therefore, it is obligatory that one follows what is correct, whether it was (conveyed) by a younger or older person. It is a blessing that a teacher has amongst his students one who notifies him of his mistake and leads him to what is correct, so that he does not persist upon that ignorance. This requires that one shows gratitude to Allah, The Exalted, and then being thankful to the person through whom one was guided, whether it was a student or other than him.

An Excerpt from ‘Awā’iq at-Talab p. 52

Recalling Discussions With Inquisitive Pupils

Written by abumuaawiyah on . Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Worship - 'Ibaadah'.

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

Discussion With Inquisitive Pupils In Year 6 (2009)

The discussion started when the son of a student of knowledge – a young inquisitive learner- asked about the definition of a beard.

Another pupil said: “My dad has a different opinion.”

Teacher said: “Your dad is more knowledgeable than us, but I’m citing Imam Albani, may Allah have mercy on him.”

Pupil: “How can I determine if my dad’s arguments are stronger or weaker?”

Teacher: “Ask your dad to explain his view clearly, and then in our next lesson I can present my evidence from other scholars.”

Pupil: “Which scholar is more knowledgeable?”

Teacher: “We’ll address that later based on what the senior scholars of our time have said. For now, consult your dad, and we can discuss it afterward.”

Pupil: “But Ustadh, if my dad knows more than you, he will grasp the proofs better.”

Teacher: “That’s true, but the senior scholars have a deeper understanding of the proofs than he does.”

Pupil: “So, who should I follow?”

Teacher: “As you are still young, follow what the elder teachers in the Masjid convey from the senior scholars. When you grow older and can understand the scholars’ views independently, you will gain a broader perspective, InShaAllah, while studying in Saudi Arabia and meeting both senior scholars and younger scholars, as well as advanced students of knowledge.”

A third pupil said: “Who is more knowledgeable, Shaikh Al-Islam Ibn Taymiyyah or Al-Allamah Rabee Bin Hadi?”

Teacher: “Shaikh Al-Islam Ibn Taymiyyah is, but also Al-Allamah Rabee is very capable of making his own judgement from the Qur’an, the Sunnah and the understanding of the Salaf without blindly following Shaikh Al-Islam Ibn Taymiyyah”.

Here we would like to recall a statement made by 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]

 

Discussion with a pupil in year 11 on Saturday 19th 2025

Pupil: Is it permissible to call yourself a Maliki?

Teacher: To my knowledge, no scholar has raised objections to this view, as many have explored the Madhahib, recognising that the four Imams are all upright scholars within Ahlus Sunnah. However, the upright scholars associated with a particular Mad’hab, such as Imam Ibn Abdil Barr al-Maliki, Imam Abi Al-Izz Al-Hanafi and others, were not blind followers nor did they reject clear proof, instead, they were Mujtahidoon who adhered to the evidence when it was presented to them. This principle also applies to students who have reached the level where they can comprehend the proofs.

Pupil: “Can you send me something about this?”

Teacher: Firstly, you and I have not reached the level where we can investigate the evidences, but we can depend on what the reliable students of knowledge transmit from the senior scholars. As for some information on Mad’habs, visit this link: https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/

Here we would like to add a statement of 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. [2] [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. [3] [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. [4] [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. [5] [Paraphrased]

In recent times, following the passing of the senior scholars, such as Imam Abdul Aziz Bin Baz, Imam Muhammad Ibn Salih Al-Uthaymeen, Imam Al-Albani, Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, Al-Allamah Ubaid Bin Abdillah al-Jabiri, Al-Allamah Al-Luhaydan, and Al-Allamah Al-Ghudiyaan, may Allah grant them mercy, everyone has reflected and realised the importance of these great scholars. However, there are still senior scholars in their 80s and 90s alive today, such as Al-Allamah Rabee Bin Hadi Al-Mad’khali, Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Muhsin Al-Abbaad, and Al-Allamah Abdul Aziz Aala Ash-Shaikh. May Allah protect them, prolong their lives upon everything that is pleasing to Him and protect all the Muslims Aameen.

————————————————————————–

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

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

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

[1] 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] 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

 

[3]

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

[4]

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

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

Nobility determined based on adherence to truth and not due to the level of one’s intellect or status

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, 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

A firm, abiding, truthful shyness

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Shirk, Sin, Worship - 'Ibaadah'.

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

Abdullah Bin Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that. Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

“Be shy of Allah (in a manner) that shyness should be”.

Al-Allamah Al-Mubaarakfuri, may Allah have mercy upon him, said: “A firm, abiding and truthful shyness“.

 

“We do feel shy of Allah”.

Al-Allamah Al-Mubaarakfuri said: They said, “O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah”, but they did not say, “We are truly shy of Allah” due to their acknowledgment of the fact that they are unable to do so.

 

“And all praise and thanks be to Allah”.

Meaning, all praise and thanks be to Allah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].

 

Then the Messenger said: “It (shyness) is not like that”.

Al-Mubaarakfuri said: “True shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

 

“Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

Al-Allamah Al-Mubaarakfuri said, “Safeguard the head by refraining from disobedience to Allah, that you do not make prostrate to other than Allah and refrain from showoff while praying. Neither lower your head for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for what is forbidden. Safeguard the stomach by refraining from eating what is forbidden as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart.

 

“Remembers death and affliction”.

Al-Allamah Al-Mubaarakfuri said: Remember death and your abode in the grave. “He who wants the Hereafter should do away with the adornments of this life”. Meaning, “This is because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. Therefore, whoever does this (i.e. the things mentioned this hadith), indeed he is truly shy of Allah.

An Excerpt from Tuhfah Al-Ahwadhi. 7/131

A profound and insightful reflection on the virtue of patience

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Featured, 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.

Sa’eed Bin Jubayr, may Allah have mercy upon him, said, “Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. (1)

 

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allaah”.

Imam Ibn Al-Qayyim, may Allah have mercy upon him,  said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. Thus, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

 

Regarding the statement “Seeking for reward from Allah”.

Imam Ibn Al-Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”. Meaning, we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

 

Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”.

Imam Ibn Al-Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not one who is patient”. (2)

[Ref 1: As-Sabr  Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]

[Ref 2: Iddat As-Saabireen pages 183-184]

The Basis of Modern Decadence, Transgression, and Unwarranted Wars

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

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

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]

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

Industrialization and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles: firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next. Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to laydown – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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. [Sahih Muslim Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720

Attentive Muslim educators aware of cultural crusader’s goal expressed through language and ideas

Written by abumuaawiyah on . Posted in Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

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

One of the general fundamental principles (in Islam) is to know that words are two types- words that are mentioned in the Qur’an and Sunnah, and it is obligated to every believer to affirm them- affirm what Allah and His Messenger have affirmed, and negate what Allah and His Messenger have negated. The words affirmed by Allah is truth and the ones Allah negated are (negated) in truth because Allah speaks the truth and guides to the straight path. The words of the divine Islamic legislation are sanctified and it is part of perfection in knowledge that one seeks after the (sound meanings) which the Messenger, peace and blessings of Allah be upon him, intended by them, in order to affirm what he affirmed and negate the meanings he negated, because obligated to us to believe and bear witness to everything he has stated and follow him in everything he has commanded. As for the words that are neither found in the Qur’an and Sunnah nor did the pious predecessors hold a consensus regarding whether they are negated or affirmed, it is not incumbent on anyone to agree with the one who negates or affirms them until its intended meaning is explained. If its intended meaning agrees with the (creed, revelation, commands, prohibitions etc) conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition, it is rejected. [1]

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

Indeed, Allah created (Jinn and humankind) and gave them an innate disposition to recognise Tawhid, obey Him and worship Him alone; but they differed – some of them believed and others disbelieved. Allah said: [هُوَ ٱلَّذِى خَلَقَكُمۡ فَمِنكُمۡ ڪَافِرٌ۬ وَمِنكُم مُّؤۡمِنٌ۬‌ۚ – He it is Who created you, then some of you are disbelievers and some of you are believers].

Allah wishes belief and well-being for them, but shaytan and the callers to evil wish disbelief and evil for them. Allah [The Exalted] said:

يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَہۡدِيَڪُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِڪُمۡ وَيَتُوبَ عَلَيۡكُمۡ‌ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ۬
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡڪُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّہَوَٲتِ أَن تَمِيلُواْ مَيۡلاً عَظِيمً۬ا

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise. Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Due to this, Allah sent the Messengers, revealed the Books and established His proofs, thus, there are those amongst humankind who accept the truth and embrace faith by choice, and there are those who reject the truth and embrace disbelief by choice. Indeed, Allah has laid down the differences between the believers and unbelievers in this life and the next, and He forbade that the two groups are made equal. Allah [Glorified be He and free is He from all imperfections] has set out recompense and judgment for each of the two groups in this life and the next. He has given a distinguished name to every group, such as [Mumin – believer], [Kaafir- disbeliver], [Barrun- upright/righteous one], [Faajir – evildoer], [Mushrik- Polytheist], [Muwahhid- Monotheist], [Faasiq- sinner], [Munaafiq- hypocrite], [Mutee’un – an obedient one] and [Aasee- a disobedient one]. And He [Glorified be He and free is He from all imperfections] forbade that equality is made between these differing names and attitudes. Allah said:

[أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ – Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds].

Allah said: [ أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِينَ فِى ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ كَٱلۡفُجَّارِ – Shall We treat those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall We treat the pious ones, as the Fujjaar (criminals, disbelievers, wicked, etc)- Meaning, we have not made them equal because that does not befit Allah’s Justice.

Should we abandon the words (Kufr, Shirk, Kuffaar and Mushrikeen) found in the Qur’an, the Sunnah and the Books of Islamic creed? This will be a violation of the Book and the Sunnah, and an opposition to Allaah and His Messenger. By changing the real meanings of the Shariah terms, we will be from those who distort the Book of their Lord and the Sunnah of their Messenger. Then what defence can be given for (such a crime)? Is it to please the unbelievers?! The unbelievers will never be pleased with us until we abandon our religion. Allah [The Exalted] said:

[وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ – Never will the Yahood nor the Nasaaraa be pleased with you [O Muhammad Peace be upon him] till you follow their religion].

Allah said: [ وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءً۬‌ۖ – They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another)].

If the intention of those who call for the substitution of the Shariah terminologies is to show gentleness to the unbelievers and to have good dealings with them, then this cannot be (done) by changing such Shariah terminologies; rather it can only be (done) through what Allah has legislated regarding their affair. This comprises of the following affairs:

To invite them to Islam – the religion Allah has ordained for all of humankind. Allah said:

[ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ – Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. Therefore, we invite them (to Islam) for their rectification and happiness in this life and the next.

To make peace with them if they seek that. Allah said:

[وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower].

Similarly, to make peace with them if the Muslims are in need of making peace, and when there is an overriding benefit for the Muslims in making peace, just as the Prophet [peace and blessings of Allah be upon him] made peace with the unbelievers at Hudaibiyyah. And by virtue of peace, diplomacy is (established) between them and the Muslims.

Not to be hostile towards them without due right. Allah said:

[وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْ‌ۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ – And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah].

To behave well towards those of them who behave well towards the Muslims- those who neither kill nor drive Muslims out of their homes. Allah said:

[لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity].

To have permissible beneficial dealings with them; in trade, exchange of beneficial information and utilization of the worldly sciences, and things that are of benefit in our lives.

To fulfil contacts made with them, and to honour the blood, wealth and rights of the Mu’ahideen (i.e. those non-Muslims who have a treaty with the Muslims) because it is binding upon them to (fulfil their covenants with the Muslims) and the Muslims are to (fulfil their covenants with them). Allah said: [فَمَا ٱسۡتَقَـٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡ‌ۚ – So long, as they are true to you, stand you true to them].

And the ones forbidden to be killed are the Muslim and the Mu’ahid [i.e. the non-Muslim who has a treaty with the Muslims]. And indeed the Prophet said about the killing of a Mu’ahid, “Whoever kills a Mu’ahid will not even smell the fragrance of paradise and its fragrance can be smelled from the distance of forty years away”. [Bukhari: No: 3166]

And whoever kills a Mu’ahid by mistake, it is as if he has killed a Muslim by mistake. He must pay blood money as expiation. Allah said: [وَإِن ڪَانَ مِن قَوۡمِۭ بَيۡنَڪُمۡ وَبَيۡنَهُم مِّيثَـٰقٌ۬ فَدِيَةٌ۬ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٍ۬ مُّؤۡمِنَةٍ۬‌ۖ – And if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money – Diya) must be paid to his family, and a believing slave must be freed]. [Footnote a]

Finally, I advise these ones [those who called for a change of the Shariah terminologies] to repent to Allah. They should not enter into an affair which they have neither mastered nor is it [something] they have specialized in, because that would be tantamount to speaking about Allah without knowledge. Indeed, Allah stated: [وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ – And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.

Allah said:

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins, every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.

Allah placed speaking about Him without knowledge at a level above shirk due to its seriousness. And if it the case that these ones are aware of the subject matter regarding specialist knowledge and that a person cannot enter into that which is not his domain, just as one does not enter into the affair of medicine because it is not his domain, then why do they enter into the affairs of the sharee’ah, rather they enter into the most serious affairs of the sharee’ah, and that is the subject matter of creed, even though it is something they are not specialised in. I do not desire anything from this [speech] except to give advice and clarification. [2]

Language is a significant blessing from Allah; consequently, Muslims should not permit anyone to misuse it in order to distort the beliefs and thoughts of the Ummah.

Allah, as He said:
وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.[Surah Ar-Rum. Ayah 22]

Truly, the Qur’an provides a clear illustration of righteous individuals who were granted authority by Allah in both the East and the West, benefiting His slaves, like Dhul Qar’nayn [peace be upon him]. They stood in stark contrast to those who, in their cruel and heartless actions, inflicted untold suffering upon their fellow beings in the vast lands of Africa and beyond, for an agonizing span of four centuries. Even today, these oppressors shamelessly exploit and subjugate their victims through unjust and inhumane post-colonial agreements. Allah says about Dhul-Qarnayn:

ثُمَّ أَتۡبَعَ سَبَبًا
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمً۬ا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلاً۬

Then he (Dhul-Qarnayn) followed (another) way, until he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. [Al-Kahf. 92-93]

Imam As-Sadi [may Allah have mercy upon him] said: They could not understand due to their foreign language, their foreign way of comprehending, and the manner in which their hearts perceived matters. Nevertheless, Allah granted Dhul-Qarnayn [peace be upon him] the means to the knowledge through which he comprehended the language of these people and facilitated communication between them. Consequently, they complained to him regarding the harm perpetrated by Gog and Magog, two big nations descended from Adam [peace be upon him]. Allah said:

قَالُواْ يَـٰذَا ٱلۡقَرۡنَيۡنِ إِنَّ يَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِى ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدًّ۬ا
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيۡرٌ۬ فَأَعِينُونِى بِقُوَّةٍ أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَہُمۡ رَدۡمًا
ءَاتُونِى زُبَرَ ٱلۡحَدِيدِ‌ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْ‌ۖ حَتَّىٰٓ إِذَا جَعَلَهُ ۥ نَارً۬ا قَالَ ءَاتُونِىٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرً۬ا
فَمَا ٱسۡطَـٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَـٰعُواْ لَهُ ۥ نَقۡبً۬ا
قَالَ هَـٰذَا رَحۡمَةٌ۬ مِّن رَّبِّى‌ۖ فَإِذَا جَآءَ وَعۡدُ رَبِّى جَعَلَهُ ۥ دَكَّآءَ‌ۖ وَكَانَ وَعۡدُ رَبِّى حَقًّ۬ا

They said, “O Dhul-Qarnayn! Indeed, Gog and Magog [Yajuj and Majuj] are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?” He said, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them. Bring me blocks of iron!” Then, when he had filled up the gap between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it”. And so they could neither scale nor tunnel through it. He said, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true”. [Surah Al-Kahf. 92-98] [3]

Behold the illustration of how those exceptional individuals harnessed their talents for the betterment of society, instead of resorting to savagery, theft, pillaging, killing, and degradation. This stands in sharp opposition to the savagery exhibited by the French colonisers, who were notorious for their extreme cruelty, exploitation, and injustice during the periods of conquests and domination. Those seeking information on this topic will discover a plethora of resources available. In recent times, following the decision of certain former Muslim colonies to remove French as their official language, a language that was imposed upon them by their colonial predecessors as a means to indoctrinate and wage an ideological battle against Muslims, some French academics have displayed fits of anger and frustration. It is possible that they feared the unraveling of one of the schemes devised by their monarch, Louis IX. In 1250, this monarch was taken captive during his participation in a crusade against the Egyptian Muslims. After a substantial ransom was paid, he was eventually released from imprisonment. Nevertheless, during his time in confinement, he utilised his time to devise plans against Islam and its followers. These schemes included the substitution of the physical conflict between Christians in the Western world and Muslims with a battle of ideologies and cultural dominance. Additionally, he aimed to equip the West with the means to undermine the beliefs of Muslims and tarnish Islam’s image in the world. [4]

As educators, it is an arduous task to combat this ideological onslaught, especially when the deceivers manipulate language—employing words and phrases that can embody both truth and falsehood, or terms that carry specific meanings yet are wielded without clarity, independence, or precision. In instances where a single term may convey multiple interpretations, they exploit this ambiguity for their own ends. Similarly, two words may share partial meanings, yet they deliberately obscure the more distinct realities that would otherwise delineate truth from falsehood. Furthermore, in circumstances where a term transforms alongside the traditions and bad behaviour of society, a new challenge may emerge when those very words, which once represented no harm, become associated with meanings and behaviour that the Creator does not permit.

One of the most formidable challenge we encounter as educators in the realm of some social sciences, particularly those encompassing both virtue and vice, lies in the nuanced terms shaped by contextual interpretations. These terms, susceptible to manipulation by those with ulterior motives, can be wielded to convey a multitude of meanings – upright and corrupt. Such individuals endeavour to compel educators to embrace all interpretations concurrently, a notion that starkly contradicts the foundational principle of accurate designation rooted in the texts of the Qur’an and the Sunnah. In this sacred framework, each meaning is meticulously assigned a distinct designation, accompanied by its commendable and condemnable attributes as delineated by divine legislation. However, any attempt to do so is labelled intolerance.

There is no doubt that upright Muslim educators have encountered pivotal events during the past 400 years, which significantly shaped the emergence of some upright reformers. Throughout this period, they have observed a deliberate attempt – by French neocolonialists to maintain the agenda of severing the ties of Muslim identity by systematically erasing its religious and cultural heritage that aligns with Islamic tenets, all orchestrated through an educational framework tailored to serve un-Islamic goals. Consequently, those who have been educated under this paradigm have experienced a troubling stagnation and a notable cultural decline, particularly in the fields of education and pedagogy. This decline stands in stark contrast to a rich educational discourse rooted in sound beliefs and the enduring principles of Shariah.

However, the scholars of Ahlus Sunnah, throughout the ages, have consistently acknowledged the imperative of countering the detrimental effects of this phenomenon and the spread of un-Islamic ideas. They have championed educational reform and the refinement of pedagogical practices, alongside advocating for both religious and societal transformation. Drawing upon the rich tapestry of Islamic intellectual heritage, these scholars have utilised the Islamic educational legacy as a beacon for future advancement. Their efforts have borne remarkable fruit, exemplified by figures such as Shaikh Al-Islam, Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, who called for a revival of authentic beliefs and the methodology of the righteous predecessors—principles that once served as the bedrock of strength and progress. Furthermore, the role of the family in this educational paradigm is paramount, wielding the authority and legitimacy to shape the psychological, emotional, and cognitive development of the child. The child is viewed as the cornerstone of the Islamic civilizational endeavor, grounded in emotional values that reflect sound beliefs, adherence to the Sunnah, intellectual freedom within the parameters of the infallible Shariah, and a profound sense of responsibility. These values were vital in molding our social consciousness and safeguarding our Islamic identity, principles, and sacred tenets. Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

The rectification of every nation and its (upright) ascendancy is tied to the soundness of its creed and views; therefore, due to this reason, the Message of the Prophets, peace be upon them, was convyed to rectify the creed [of the people]. Thus, the first thing every Messenger said to his people [was]: [ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ- Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Surah Al-A’raaf’ Aayah 59]

[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [Surah An-Nahl’ Aayah 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not to associate anything as a partner with Him, just as [Allah (The Most High)] said: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ -And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [Adh-Dhaariyaat. 56] [5]

Consequently, the absence of a clearly articulated educational policy rooted in the principles of the righteous predecessors precludes any possibility of change, advancement, or societal well-being. There is, therefore, a persistent demand for a comprehensive reform of the education system, emphasizing the need to adapt to contemporary developments while consistently implementing measures that uphold sound beliefs and fidelity to the authentic Sunnah. This does not imply a rejection of modern methods aimed at improving performance and ensuring convenience.

In conclusion, it is imperative to recognize that the guidance of a principled educator is essential for achieving a harmonious agreement on the development of cohesive reform initiatives, firmly anchored in an authentic Islamic paradigm. This approach must also be adaptable enough to address the nuanced, contemporary challenges posed by non-Islamic cultural influences, all while embracing the advantages offered by scientific and technological progress. Neglecting the Islamic sciences in favour of the worldly sciences will not liberate us from the intellectual domination that persists in numerous Muslim regions. As Imam As-Sadi, may Allah’s mercy be upon him, wisely articulated:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is the rectifier of the creeds and manners- the thing that cultivates the thoughts , urges towards virtuousness and prevents from depravity. The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allaah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islaam.

Therefore, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allaah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [6]

He also said: Industrialisation and modern inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of religion and Iman, it became a great harm from two angles: Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the deen, virtuous manners and the [other] beneficial affairs in this life and the next. Secondly: When these inventions are devoid of Deen, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one misrable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc] [7]

The conscientious educator is acutely aware that the cultural setbacks experienced by certain Muslim nations have caused numerous young Muslim teachers to stray from the robust principles that could restore the Islamic educational framework to its illustrious past. While it is frequently asserted that colonialism has unleashed a multitude of ills, the teacher who remains in denial must recognize that the true challenge lies in the deviation from the teachings of the righteous predecessors. As Imam Malik, may Allah bestow His mercy upon him, wisely articulated: “The latter part of this Ummah [i.e. those who will come after the pious predecessors] will not be rectified except by way of that which rectified it’s earlier part.’’  [8]

Nevertheless, in addition to the ongoing appeal for a revival of the principles established by the righteous predecessors in all facets of life, and despite the resistance encountered from both some non-Muslims and uninformed Muslims, reformers will arise every century. 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”. [9]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah 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 wisdom of the religion, and the texts that deal with beliefs of the heart. [10]

And Allah knows best

—————————————

Footnote a:

Living With non-Muslims in the West with fine conduct- By Shaikh Abu Khadeejah [may Allaah preserve him]:

Living With Non-Muslims In The West: With Fine Conduct

Informing The Authorities of Terrorist Plots – By Shaikh Abu Khadeejah [may Allaah preserve him]:

Informing the Authorities of Terrorist Plots—By Ustaadh Abu Khadeejah (may Allaah preserve him)

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property
http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies.

[1] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17

[2] An Excerpt from Al-Bayan Li-Akhta’i Ba’dil Kuttaab. 2/177-180

[3] An Excerpt From Tafseer As-Sadi

[4] خطة لويس التاسع – page 6

[5] An Excerpt from ‘Muhaadaraat Fil Aqeedah Wad-Da’wah’ 1/7

[6] Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen 49-50

[7] Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen. 45-46]

[8] Al-Itisaam of Imaam Shaatibee 1/28]

[9] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[10] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

 

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

Written by abumuaawiyah on . 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 . 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/