Indeed, Allaah Is The Most Generous And He Loves Generosity….

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

Sahl Bin Sa’d [radiyallaahu-anhu] said that Allaah’s Messenger [sallal laahu alayhi wasallam] said, “Indeed, Allaah [The Mighty and Majestic] is The Most Generous and He loves generosity and high moral character, and He hates lowly [evil character]”.

Al-Allaamah Zayd Bin Haadee al-Mad’khalee [rahimahullaah] said:

Al-kareem – The Most Generous – is a name of Allaah [The Blessed and Exalted]. Allaah is Magnanimous, the Most Generous, and He loves that His slaves are generous – generous in their statements, actions and in their dealings with the people. Indeed, generosity is one of the Mighty Attributes of Allaah by way of which He raises the status of a generous person, because it is the opposite of miserliness as well as the opposite of evil speech and conduct. As for the generous person, you always see him having good dealings with the people in speech and action. You see him being generous through spending wealth in its rightful place and he is not miserly. He gives based on what Allaah has obligated on him to give from his wealth.

And when it is the case that Allaah loves generosity because He is The Most Generous and He loves that His slaves are generous, therefore He hates its opposite. He hates lowly [behaviour, conduct, dealing etc] and evil manners which emanates from the vile people – those [whose behaviour] is contrary to that of the generous people.

The intent [behind this hadeeth] is that indeed Allaah loves every good speech and every righteous deed, and every conduct that will [attribute] a person to the people who possess great and lofty characteristics that is beloved to Allaah and the righteous ones amongst Allaah’s servants; and Allaah hates its opposite just as it has been conveyed in this hadeeth.

[An Excerpt from ‘At-taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. page 1/93. slightly paraphrased]

Dawah, Teaching, Lectures, Khutab, Co-operating Upon Piety And Righteousness, And Looking After Masaajid – [Goals And Aims]

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

Shaikh Fawzaan [may Allaah preserve him] said:

Allaah [The Most High] stated:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

[أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ –  I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism)]. This part of the Ayah contains a notification regarding sincerity; for indeed some people call to themselves. It may be that a person propagates, delivers lectures and sermons, but his aim [or aspiration] is to become apparent to the people – to receive some status; praised by the people and that people gather around him and become numerous around him. If this is his aim [or aspiration], then he is not one who calls to Allaah; rather he is a caller to himself.

The person who abandons Dawah has indeed abandoned a great obligation and the person who is not sincere in Dawah has indeed fallen into a great danger; for Dawah has to be carried out sincerely for the Sake of Allaah and the aim should be to establish the sharee’ah of Allaah; to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is a proof that such a caller is not a caller to Allaah, rather he only calls to himself. So the Muslim should be warned and that his aim (or aspiration) -in relation to dawah- should be sincerity; to benefit the people; free them from Shirk and bidah; free them from those affairs that are in opposition to the sharee’ah, and fulfil what is obligated on him.

A great number of people around a person is a not proof that such a person is virtuous, for some of the Prophets were only followed by few people. ‘’A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers.’’ [Bukhaari 5705]. So does this mean that such a Prophet is not virtuous? No, definitely not! A person does not look at the large number of people who are present, for the Prophet (sallal-laahu-alayhi-wasallam) said to Ali: “If Allaah gives guidance to a single man through you, it is better for you than possessing red camels.” [Bukhaari 3009] [Ref 1][End of quote]

The Shaikh (may Allaah preserve him) also stated: Ahlus Sunnah Wal Jamaa’ah are not harmed by those who oppose them. If you are with them– all praise is due to Allaah- they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger (sallal-laahu-alayhi-wasallam) said: ‘’There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who betray (or forsake) them until the command of Allaah comes to pass (i.e. the day of judgement) whilst they are (still) upon that (truth).”  The one in opposition does not harm except himself.

What is given consideration is not the great numbers (of people upon something), rather what is given consideration is to be in agreement with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jamaa’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allaah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. [Ref 2][End of quote]

Allaah [The Most High] said: [ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Few Reminders From Imaam Ibnul Qayyim [rahimahullaah]

This Ayah contains all the Masaalih [beneficial affairs] for the slaves in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord; for indeed every servant [of Allaah] finds himself within two circumstances and obligations – either [required] to fulfil the obligations owed to Allaah or the obligations owed to Allaah’s creation. As for the obligations owed to the creation, they include [righteous] association, companionship, aiding one another upon what Allaah loves and obedience to Allaah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all affairs of the religion.

As for Taqwa, its reality is to act in obedience to Allaah based on Eemaan in Allaah and hoping for Allaah’s Reward; fulfil what Allaah has commanded based on having Eemaan in that which Allaah has commanded and affirming the reward Allaah has promised; abandoning what Allaah has forbidden based on one’s belief that what Allaah has forbidden is forbidden and fearing Allaah’s punishment, just as Talq Bin Habeeb [rahimahullaah] said: ”When Fitna occurs, extinguish it with Taqwa”. So the people said: ”What is Taqwa?” He said: You act in obedience to Allaah upon a light from Allaah [i.e. Eemaan, sincerity etc] and hoping for reward from Allah. And you abandon disobedience to Allaah upon a light from Allah and fearing the punishment of Allah.”

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allaah and an act that gets one close to Allaah until it is based on Eemaan, so that which leads to the performance of that deed is solely due to Eemaan – neither [Un-Islamic] customs nor [evil] desires, neither seeking praise nor status and other than it; rather it should be solely based on Eemaan and the aim behind it should be to attain Allaah’s reward and seeking after Allaah’s Pleasure. [Ref 3]

[Ref 1: An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98’ Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007). Slightly paraphrased]

[Ref 2: An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15. slightly paraphrased]

[Ref 3: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ Vol 1 pages 307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH- Slightly paraphrased]

Do Not Follow That Which You Have No Knowledge – By Imaam Ibnul Jawzi [rahimahullaah]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned [by Allah].
[Surah Al-Israa’ Aayah 36]

Meaning:

-Do not accuse anyone of something you have no knowledge of.
-Do not say that you have seen, whilst you haven’t seen.
-Do not say that you have heard, whilst you haven’t heard.
-Do not give false testimony.

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Zaadul Maseer Fee Ilm At-tafseer’ by Imaam Ibnul Jawzi [rahimahullaah]

False labels- be it Abu Khadijites, Abu Hakimites etc – Will Not Distract Our Salafi Teachers In The West From Refuting The People of Baatil & Dalaal – By The Tawfeeq of Allaah – Whenever Necessary

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

After stating that which the student of knowledge should begin his call, such as Tawheed, Imaam Abdul Azeez Bin Baz [rahimahullaah] then said:

Then after that the student of knowledge is very eager not to hide anything he knows.  He is eager to clarify the truth and refute the opponents of the Religion of Islaam.  He is neither lackadaisical nor does he seek to escape.  He is always manifesting due to his endurance.

So when the opponents of Islaam appear with that which obscures and defames Islaam, he brings forth refutation against them by writing, and by word of mouth, and other than that. He is neither lackadaisical nor does he say, ”these affairs are for other than me”, rather he says, ”it is for me, it is for me”. Even if there are other scholars, he still fears that the affair will slip away.

So he is constantly salient and does not seek to escape, rather he comes forward at the appropriate time in order to aid the haqq, and refute the opponents of Islaam by writing and other than it…by means of the radio, or the newspapers, or TV, or through any means he can.

He also does not hide what he has of knowledge, rather he writes, gives khutbah and refutes the people of innovation and other than them amongst the opponents of Islaam, with what Allaah has bestowed upon him of strength, in accordance to his knowledge and with that which Allaah has made easy for him.

Verily, those who conceal the clear proofs, evidences and the guidance, which WE have sent down, after WE have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers.  Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).  These, I will accept their repentance.  And I am the One Who accepts repentance, the Most Merciful.

[Surah Al-Baqarah’ Aayah 160]

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Source: The Responsibilities of the Student of Knowledge (pages: 15-16). slightly paraphrased

 

We Should Always Ask Allaah to Show Us The Truth, Enable Us to Follow It And Protect Us From Blind Loyalty

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Rabee Bin Haadi [may Allaah preserve him] said:

And [regarding] the person with the proofs, it is obligatory to take his speech [on the grounds] of following Allaah’s legislation and Proofs, and not [due to] the personality of that person.

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Source: An Excerpt from the ‘Majmoo’ of the Shaikh. Vol 9. page 40

Verify, Contemplate And Ask The Scholars Before Speaking, For Indeed Sometimes The Transmitters Harbour Evil Intentions Or Are Genuinely Mistaken! – A Brief Reminder By Shaikh Uthaymeen

In The Name of Allaah, The Most Merciful, The Bestowed of Mercy

Shaikh Uthaymeen [rahimahullaah] said:

Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it.
Therefore, it is obligatory to verify. So, when the proof [sound source] of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion [or his statement is examined] before a judgement is passed to [establish] as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion [or observation] – that the one from whom the statement was transmitted is correct.
And if not, then what is [well] known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things [i.e. statements, views, opinions etc] from some of the scholars – those considered to be the beacons of [Sharee’ah] knowledge – that which the souls will dislike; but when one verifies, contemplates and attaches himself to the Shaikh [or has close contact with the Shaikh], he [i.e. the Shaikh] will make the affair clear for him.
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Sharh Hilyati Taalibil Ilm’ pages 75-76.
abridged & slightly paraphrased

Sit Down And Learn From The Scholars – [A Brief Reminder By Shaikh Rabee (hafidhahullaah)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

How can you not humble yourself in the presence of a scholar and sit on your knees in his presence with [good] etiquettes and take [knowledge from] him! We do not declare personalities to be free from shortcomings nor do we exaggerate their status, but we [deal with them based] on [good] etiquettes and honor [them]; and we acknowledge – in particular – the station of the scholars of the Sunnah, for indeed the scholars of bidah are not scholars [in reality].
The [true] scholars are those scholars who [possess sound understanding] of the Book of Allaah – the scholars of Tawheed and the [authentic] Sunnah. As long as they do not [hold and propagate] speech that is tantamount to [clear error or misrepresentation], excess and slanderous speech, as is the case with others, then we sit with this scholar and learn from him.
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Source: An Excerpt from ‘Majmoo Kutub Wa Rasaa’il Wa Fataawaa Fadheelatish Shaikh Al-Allaamah Rabee Bin Haadi Umayr Al-Mad’khalee 1/36. slightly paraphrased

An Acknowledgement of The Respect Owed To The Upright Scholars And Students of Knowledge

In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam As-Sadi [rahimahullaah] said: They [i.e. (the upright) scholars and teachers] are the mediators between the Messenger [sallal-laahu-alayhi-wasallam] and his Ummah with regards to propagation of his religion and clarification of his sharee’ah. Had it not been for these ones, the people would have been like cattle. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs related to acts of worship. Through them, the Book and the Sunnah are established; truth is distinguished from falsehood, guidance is distinguished from misguidance, the lawful is distinguished from the unlawful, good is distinguished from evil, and [sound] rectification is distinguished from corruption.  They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights [to be fulfilled] by the ummah and are possessors of a lofty status.

Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them. They are to proclaim their excellence; guard the hearts [from harbouring evil against them] and [prevent] the tongues [from] insulting them, for this would tarnish their excellence. [End of quote] [Ref 1]

Shaikh Uthaymeen’s [rahimahullaah] explanation in Sharh Hilyati Taalibil Ilm:
Beware of the disease of the despots: (pride) [1]; for indeed pride, avarice and [blameworthy] envy were the first [sins] Allaah was disobeyed with. [2] So raising yourself above your teacher is pride [3]; and being arrogant towards the one who benefits you from amongst those who are below you [in knowledge] is pride; [4] and your falling short in acting upon knowledge is a sludge of pride and an indication of being deprived of [well-being]. [5]

[1] The Prophet said: Pride is to reject the truth and mock at the people.

[2] This refers to shaytaan’s behaviour when he was commanded to prostrate to Aadam, but pride prevented him from doing so. He refused and was haughty.

[3] Raising oneself can either be by way of the tongue [i.e. speech] and it can also be by way of sentiments [feelings, attitude, behaviour etc]. He [i.e. the student] might be walking with his teacher, whilst swaggering and saying: I did this and I did this.

[4] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs from some of the students. If someone below him in knowledge informs him of something, you find him arrogant and does not accept.

[5] We ask Allaah for wellbeing because from the types of pride is to not act upon the knowledge one knows. [Ref 2]


Ref 1: Source: Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58′ by Imaam As-Sadi (rahimahullaah). Abridged and slightly paraphrased]

Ref 2: Source: Sharh Hilyati Taalibil Ilm’ pages 38-40′ by Shaikh Uthaymeen [rahimahullaah]. abridged & slightly paraphrased

Advice to Disputing Parties -[The Grave Danger of Arguing Eloquently Until You Take What Does Not Belong To You]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Umm Salamah [radiyallaahu anhaa] said that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said: Indeed, ‘’I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, & judge in his favour. So, if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire & let him not take it.” [Bukhaari 7181]

Some Reminders From This Hadeeth

[1] The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent; but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

[2] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen.

[3] This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

[4] Also this hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier, because- in reality- a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

[5] Also this hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

[6] Also in this hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct.

[7] Also this hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake).


Source: Excerpt from Saheeh Al-Bukhaari [ Kitaab Al-Ahkaam] with Fathul Baari. abridged & paraphrased

Socialising With The People:[Neither Be Excessive Nor Negligent; Neither Be a Loner Nor a Tag-along, Loiterer etc]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Ibn Abbaas [radiyallaahu-anhumaa] said: Well-being and safety is of ten parts; nine parts are found in silence [i.e. speak good or remain silent] and the tenth part is found in isolating oneself from the people.

[Sifatus Safwah 4/257]

Maalik Bin Deenaar [rahimahullaah] said: The Abraar used to advise one another with three affairs: Restraint of the tongue, seeking the forgiveness of Allaah a lot and isolating oneself from the people.

[Hilyatul Awliyaa 2/277]

NB: Isolating oneself from the people: Al-Khattaabee [rahimahullaah] stated in Al-Uzlah pages 12-13 that the intent behind this does not mean that a person abandons the obligatory gatherings [i.e. the Salawaat, the Jumu’ah prayers and other gatherings where one’s presence is required]. It neither means that one neglects the rights of the people and the good customary practices established amongst them nor does it mean that one refrains from replying to their greetings of Salaam; rather this isolation necessitates abandoning that excess and increased intermingling, for which there is no need.