In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
The highest level of truthfulness is the level of the Siddeeqeen, which is complete submission to the (commands and prohibitions) of the Messenger, peace and blessings of Allah be upon him, alongside perfect sincerity to the One who sent him as a Messenger (i.e. Allah).”
An Excerpt from “Madarij As-Saalikeen. page: 396
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him] said:
One of the plots and deceptions employed by Shaytaan is to entice a servant of Allah towards sinful behavior by using good manners, friendliness, and cheerfulness, so a person is approached in this manner by someone whose evil one cannot escape except with a smirk, frowning and turning away from him. The enemy (shaytaan) makes it fair-seeming to him to approach this person with a warm demeanor, a pleasant countenance, and charming words, thus establishing a bond with him. However, once he desires to distance himself from this person, he finds himself incapable of doing so. The enemy (shaytaan) persists in his efforts until he attains his objective, thus he cunningly manipulates a servant of Allah through the guise of good behavior and a pleasant countenance. Hence, the knowledgeable scholars concerning the (ailments, weaknesses, and strengths) of the heart advised that one should turn away from the advocates of Bidah- neither greeting nor displaying a friendly demeanor towards them, and instead meeting them with a frown and turning away.
Ighaatha Al-Laffaan 1/140
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(1)]
Imam An-Nawawi, may Allah have mercy upon him, said: This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(2)]
Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said: A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(3)]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: And from the signs of well-being and success is that whenever the slave is increased in his knowledge, he increases in humility and mercy; and whenever he is increased in action, he increases in his fear and caution; and whenever his age is increased, he decreases in eagerness; and whenever he is increased in wealth, he increases in his generosity and spending; and whenever his status and honour is increased, he increases in coming close to the people, in fulfilling their needs and being humble in (their presence). And the signs of wretchedness are: Whenever he is increased in knowledge, he increases in pride and haughtiness; and whenever he is increased in actions, he increases in his boasting, mockery of the people and having a good opinion of himself; and whenever he is increased in his status and honour, he increases in pride and haughtiness. These affairs of [well-being and wretchedness] are a trial and a test from Allah by way of which He puts His slaves to trial. He brings about well-being and wretchedness to a people by way of these affairs. [(4)]
Imam Muhammad Al-Amin Ash-Shanqeetee, may Allah have mercy upon him, said:
Contemplate what the great leader [Muhammad (peace blessings of Allah be upon him)] has been commanded and how he should deal with his society. Allah, The Most High, said:
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. [Aal Imran. 159]
Contemplate what a person has been commanded and how he should deal with his leader. Allah [The Most High] said: [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ – O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority]. [An-Nisaa.59] [Footnote a]
Contemplate what a person has been commanded to do (in order to safeguard close members) of his society, such as his children and wife. Allah [The Most High] said:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded. [at-Tahreem. 6]
Contemplate how (the Qur’an) has informed the person about cautiousness and resoluteness when dealing his (close) social group in particular- that if he comes across what is not befitting, he is commanded to pardon and forgive. Firstly, the Qur’an commands him to be cautious and resolute, and secondly, it commands him to pardon and forgive. Allah [The Most High] said:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ مِنْ أَزْوَٰجِكُمْ وَأَوْلَٰدِكُمْ عَدُوًّا لَّكُمْ فَٱحْذَرُوهُمْ وَإِن تَعْفُوا۟ وَتَصْفَحُوا۟ وَتَغْفِرُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allah is Oft-Forgiving, Most Merciful. [at-Taghabun. 14]
Contemplate how individuals in society have been commanded to deal with one another in general. Allah (The Most High) said:
إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. [An-Nahl. 90]
Allah [The Most High] said: [يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا – O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.[Al-Hujuraat. 12] [Footnote b]
Allah said:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَٰبِ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَٰنِ وَمَن لَّمْ يَتُبْ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.). [Al-Hujuraat. 11]
Allah said:
وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ
Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. [Al-Maa’idah. 2] [Footnote c]
Allah said: [إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ – The believers are nothing else than brothers (in Islamic religion). [Al-Hujuraat. 10]
Allah said: [وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ – And who (conduct) their affairs by mutual consultation. [Ash-Shuraa 38] [Footnote d]
When it is the case that the individuals of a society are not safe – regardless who they may be-from the hostility and enmity of others in their Jinn or human society, and it is the case that every individual is in need of a remedy for this problem whose trial affects everyone, therefore Allah [The Most High] clearly prescribed its remedy in three places in His Book. The remedy for human hostility is that (a person) should turn away from the hostile one and responds to them with what is better. Allah [The Most High] said in Surah Al-A’raf 199: [خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَٰهِلِينَ – Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them].
Allah said Surah Al-Muminun 96: [ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ – Repel evil with that which is better. We are Best-Acquainted with the things they utter].
Allah [The Most High] made it more evident that this divine remedy cuts off this satanic ailment and He also made it more (evident) that this divine (remedy) is not bestowed upon every person, except a person who has been granted in abundance and a great portion (of the happiness in the Hereafter). Allah [The Most High] said:
ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ
Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)” [Fussilat. 34-35]
And there is no remedy against a devil amongst the Jinn except through seeking refuge with Allah. Allah [The Most High] said: [وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ سَمِيعٌ عَلِيمٌ – And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower]. [Al-A’raf 200]
Allah [The Most High] said Surah Al-Muminun 97-98]:
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! lest they may attend (or come near) me.”
Allah [The Most High] said:
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. [Fussilat, 36] [An Excerpt from ‘Al-Islam Deenun Kaamilun. Pages: 10-12]
———————————————-
Footnote a:
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
Footnote b:
Imam As-Sadi, may Allah have mercy upon him, said: Allah [The Most High] has forbidden much evil suspicion towards the believers because some suspicions are sins, such as the suspicion devoid of reality and factual evidence, and the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one (in whose heart is that evil suspicion) only to that; rather, he does not cease until he utters and does that which is not permissible. [Tafseer As-Sadi]
Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of a matter. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, it not permissible to accuse him that the woman he is seen with is a stranger because this is the type of suspicion that is tantamount to sin. [Fataawaa Islaamiyyah 4/537]
Spying: The Prophet, peace and blessings of Allah be upon him, said, “Whoever listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhaari Number 7042].
Al-Allaamah Saleh Al-Fawzan, may Allah preserve him, said, “This is a severe threat, so one should not listen to the speech of the people if they do not want anyone to know what they are talking about”. [An Excerpt from It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab. page 149]
Al-Allamah Zayd Bin Hadi Al-Mad’khalee, may Allah have mercy upon him, said:
It may be that two or more people gather to speak about a particular affair that concerns them, and they do not want anyone else to know about it; but then a person or more than one person becomes an obstacle by listening to their speech and [wants] to know what they are talking about, whilst they are not pleased with that. This is an act of transgression and foolishness – that a person involves himself into something that does not concern him. And from the perfection of a person’s Islam is to leave that which does not concern him. However, there is an exception to this prohibition such as when a person listens into the speech of those who are focused or (involved) in seeking to breach the state of safety and security of the Muslims”. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281]
Backbiting: Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said, ‘’Do you know what backbiting is?’’ They (i.e. the Sahaabah) replied Allah and his Messenger know best’’; he said said, “It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He replied, “If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]
When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam. 4/553]
Footnote c:
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: This verse contains all the Masaalih (things that will bring about benefit and repel harm) for the servants of Allah in their worldly affairs and in the Hereafter – amongst themselves or reharding their relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another in Allah loves and obedience to Allah, 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 and Taqwaa because it is basis of all affairs of the religion. [An Excerpt from Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307. Publisher: Daar Ibn Al-Jawziyyah 2nd Edition. 1431AH]
Footnote d:
Consultation: Al-Hasan al-Basree [may Allah have mercy upon him] said: “By Allah! Never have a people sought advice except that they were guided to the best of what was available to them.” Then he recited [the statement of Allaah]: [وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ – And (the Believers) who (conduct) their affairs by mutual consultation].
Al-Allamah Zaid Bin Haadee Al-Mad’khalee [may Allah have mercy upon him] said: Allah [The Mighty and Majestic] commanded His Messenger Muhammad [peace and blessings of Allah be upon him] to consult his companions in some affairs. Allah [Glorified be He and free is He from all imperfections] said:
[وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ – and consult them in the affairs. Then when you have taken a decision, put your trust in Allah.
He [i.e. the Messenger] is the example to be followed by the Ummah, therefore when it is the case that Allah commanded him to consult his companions, then there is even a greater reason that the Muslims are in need of consultation amongst themselves. When a difficulty that is related to a Muslim’s religious and worldly affairs occurs, then indeed it is fitting that he consults someone whom he considers reliable, wise, truthful and sincere. He examines [the advice] given by that person, then he makes a choice – either to take that advice or decides not to take it based on what he is satisfied with, in relation to his personal affairs.
The hadeeth places emphasis on the fact that consultation guides to the best outcomes, and due to this it is said: ”The one who consults [others] does not regret [thereafter InShaaAllaah] and the one who performs Istikhaarah will not fail [to achieve good]”. Both Istikhaarah and consultation are legislated and a lot of good is achieved by way of them, as opposed to when affairs are pursued in a rigid and haphazard manner, for indeed this might lead to regret and harm. [An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 1/285]
[1] Ṣaḥih Muslim 1844]
[2] Sharh Sahih Muslim 12/196
[3] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33
[4] Al-Fawaa’d. page: 228
In The Name of Allah, The Most Merciful, The Bestower of Mercy
Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:
Allah tested Prophet Ayyoub, peace be upon him, and Prophet Ya’qub, peace be upon him, when he lost his two sons [Yusuf and BinYamin- peace be upon them] as well as the effects of the severe grief in his heart. Allah said:
وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬
And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf 84]
Allah tested Muhammad, peace and blessings of Allah be upon him, during the early years of his (Prophethood) and obligated to him to call his people to abandon the Shirk and the misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public- day and night. He approached them in their hangouts, gatherings, and towns, and carried on doing so for nearly 13 years whilst they inflicted severe harm on him, even though before this he lived for 40 years or more without being harmed. He was from a noble, honoured, and respected tribe – a noble, honoured, and respected household. He grew up with noble manners due to which he was honoured and respected by the people, but despite this, he was very modest.
The one with these qualities received severe harm and faced extreme hardship. This harm intensified with mockery- this one spat in his face and that one attempted to place his feet on his neck while he prostrated to his Lord (in prayer), and another person placed the intestines of a camel on his back while he prostrated, and such and such person grabbed the collar of his garment to strangle him. His uncle (Abu Lahab) followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar. He is insane”. The foolish were incited against him and they pelted him with stones until blood flowed from his two feet. Others boycotted him and his close relatives – for a long time – so that they died out of hunger. Some people tortured his followers with various types of torture, and amongst them were those who were forced to lie down on the sand during the hottest time of the day and were denied water. One of them was burnt with fire until the only thing that extinguished the fire was the fat on his back. A woman amongst them was tortured, but when they realised that she would not renounce Islaam, they stabbed her in her private area and murdered her. All this torture was not due to anything else other than the fact that the Messenger was calling them to remove them from the darkness of Shirk and enter them into the light of Islaam- to remove them from corruption and enter them into upright conduct, distance them from the anger of Allah and guide them to the means of attaining Allah’s Pleasure, and remove them from the path of eternal punishment and guide them towards the path of permanent bliss. However, they did not pay attention to this although its proofs were very clear; rather the only thing that concerned them was that he was calling them to other than what they desired.
Also, Allah tested the Prophet, peace and blessings of Allah be upon him, through the death of his parents when he was very young, then the death of his grandfather, the death of his uncle who used to protect him, and the death of his wife who used to console him. The calamities did not cease, even though he is the leader of the children of Adam and the most beloved person to Allah.
Therefore, ponder on all of this to know – based on true knowledge – that the mutual rivalry – in which we engage and greedily exert ourselves to acquire the enjoyment of the worldly life – is nothing compared to attaining Allah’s Pleasure and eternal bliss in paradise. As for the misery and hardships of the worldly life which we flee from, they are nothing compared to Allah’s displeasure, His anger, and eternal punishment in the hell fire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807]
An Excerpt from ‘Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee. 11/311-313
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
The heart becomes rusty through two things: heedlessness and sin. And it is polished by two things: seeking forgiveness and remembering (Allah). Thus, the one whose heedlessness happens during most of his time, the rustiness accumulates on his heart, and its rustiness is determined by the extent of his heedlessness. And when the heart becomes rusty, the perceptions of knowledge will no longer remain in the manner they truly are, so the person sees falsehood as truth, and truth as falsehood.
Al-Wabil As-Ṣayyib. p. 92
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Amr Ibn al-Āṣ, may Allah be pleased with him, once wrote to Muʿāwiyah, may Allah be pleased with him, to express his disappointment due to Mu’awiyah being too slow (in proceeding with some matter). So, Muʿāwiyah wrote back to him:
“Amma Ba’du: Indeed, understanding a report (or some news) completely increases upright conduct, for indeed, the rightly guided one is he who is guided away from (unnecessary) haste. And the one who has failed is the one who fails to employ careful deliberation. The one who verifies is correct or about to be correct. And the one who is hasty is mistaken or about to be mistaken”.
Tarikh Dimashq 59/188
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
A man among the companions of the Prophet, peace and blessings of Allah be upon him, used to say when he was praised:
اللهُمَّ لا تؤاخِذْني بما يقولون، واغفِرْ لي ما لا يعلمونَ
“O Allah! Do not take me to account for what they say and forgive me for what they do not know (about me)”.
Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:
This is one of the supplications, specifically when praised and one hears it. For example, when it is said, “Fulaan (such and such person) is upright and righteous”, so he hears what was said about him, or such praise reaches him; or it is said, “Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on”. If he hears this, a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with righteousness, he makes this supplication “O Allah! Do not take me to account for what they say” – Meaning: “Do not hold me account due to this praise and commendation, and the good characteristics (mentioned about me”. This is because he fears for himself.
The soul of a person is weak, thus he says, “And forgive me for what they do not know (about me)”- Meaning: “The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds in opposition to the commands and prohibitions in the Shariah] which are unknown to the people, thus he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins, his shortcomings and mistakes that are unknown to the people. The children of Adam are deficient, but there are those among them who fall short and return to (repentance or rectification) and are active again in the performance of good deeds after falling short. Among them are those who fall short and persist upon (sin) until punishment comes upon them. (1)
We ask Allah:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (2)
Nafi, may Allah have mercy upon him, reported that a man said to Ibn Umar, may Allah be pleased with him and his father: “O you the best of people” or “the son of the best of people”. Ibn Umar responded, stating, “I am neither the best of people nor the son of the best of people; I am merely a servant of Allah, hoping for His mercy and fearing Him. By Allah, you will continue to (elevate) a man until you lead him to his destruction.” (3)
Muttarif Ibn Abdillah, may Allah have mercy upon, said: “No one has ever praised me except that my self-worth diminished.” (4)
Malik Ibn Dinar, may Allah have mercy upon him, said: “Whoever distances himself from the allure of the worldly life is one who has dominated his desires and one who takes pleasure in false praise has enabled shaytan to enter his heart.” (5)
Fudayl Ibn Iyad, may Allah have mercy upon him, reported that it was said to Sulayman al-Taymi, may Allah have mercy upon him: “You are such and such! Who is like you?” He said, “Do not speak in such a manner. I do not know what may be revealed to me by my Lord, the Mighty and Majestic. I have heard Allah, the Exalted and Majestic, say (i.e. in the Qur’an):
وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
And there will become apparent to them from Allah, what they had not been reckoning. (6)
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: He (i.e. the questioner) also says: You have responded -may Allah bless you- about seeking assistance from the Mashayikh, but he also asks about praising the Mashayikh?
Response: Similarly, there is further details regarding praise. Leaving it is better because it may lead to exaggeration, and the praised individual might become self-amazed, thus, it may lead him to arrogance and vanity. Therefore, it is better to avoid praise. The Prophet, peace and blessings of Allah be upon him, said: “If you see those who praise, throw dust in their faces”. [a]
Praise carries risks. He, peace and blessings be upon him, is the leader of creation, yet he stated: “Do not exaggerate my status (or overpraise me) as the Christians did with the son of Mary; I am only a servant. Thus, say: the servant of Allah and His Messenger.” [b] He forbade any additional praise, excess compliment, and exaggeration, as this could lead to polytheism. For this reason, he, peace and blessings be upon him, feared for his Ummah and forbid them from excess compliment, as the Christians did until they said about the son of Mary that he is the son of Allah, and even worship him alongside Allah due to exaggeration and excess compliment.
So, the Prophet, peace and blessings of Allah be upon him, prohibited excessive praise and that one should only praise based on truth. He is praised for his qualities as the Messenger of Allah, as the servant of Allah and His Messenger, as the trustworthy one, and that Allah sent him as a mercy, and that he’ll intercede for people on the Day of Judgment, and that he is the leader of the creation – peace and blessings be upon him. However, it is not permissible to exaggerate in this regard by invoking him besides Allah, seeking help from him, or requesting assistance or victory from him – after his death – over one’s enemies. This is exaggeration and evil praise.
It is obligated to the Mashayikh to follow the Prophet, peace and blessings of Allah be upon him, with regards to hating praise, and they should not be lackadaisical in this matter because unrestrained praise directed towards them by their followers or their students may lead to evil, self-amazement, vanity and arrogance. Therefore, what is befitting (or obligated to the) scholars is to hate praise and do not allow their followers and students to increase in this (or go beyond bounds). However, little praise, which serves to encourage one to do good, strengthen one’s resolve towards goodness, and invigorate such actions, there is no harm in this. The Prophet, peace and blessings of Allah be upon him, praised some of his companions, and he stated about Umar: “Never does Satan find you going on a way, but he takes another way other than yours. [c]
A little praise from which it is not feared that evil will occur, there is no harm in that for the purpose of encouraging one towards good. As for an increase in praise and doing it a lot, it is more befitting to avoid it even if it is deserved (or based on truth). This is because it is feared that trial will result from it. If the praised individual is alive and can hear it, it is feared that it will expose him to Fitna. [paraphrased and abridged] (7)
أيضًا يقول .. أجبتم -بارك الله فيكم- عن طلب المدد من المشايخ، لكنه أيضًا يسأل عن مديح المشايخ؟
الجواب:
كذلك المديح، المديح فيه تفصيل: ترك المديح أولى؛ لأنه قد يسبب الغلو، وقد يعجب الممدوح بنفسه، فربما أكسبه الكبر والخيلاء، ترك المديح أولى، النبي -عليه الصلاة والسلام- قال: إذا رأيتم المداحين فاحثوا في وجوههم التراب فالمدح فيه خطر، وقال وهو سيد الخلق -عليه الصلاة والسلام-: لا تطروني كما أطرت النصارى ابن مريم، إنما أنا عبد، فقولوا: عبد الله ورسوله نهى عن الزيادة في مدحه والإطراء والغلو؛ لأن هذا قد يفضي إلى الشرك؛ ولهذا خاف على أمته -عليه الصلاة والسلام-، ونهاهم عن الإطراء كما فعلت النصارى حتى قالت في ابن امريم إنه ابن الله، وحتى عبدوه من دون الله بسبب الغلو والإطراء.
فالنبي ﷺ نهى عن الإطراء، وألا يمدح إلا بحق، يمدح من صفاته أنه رسول الله، وأنه عبد الله ورسوله، أنه الأمين، أن الله بعثه رحمة، أنه يشفع للناس يوم القيامة، أنه سيد الخلق -عليه الصلاة والسلام-، يمدح بما وصفه الله به -عليه الصلاة والسلام-، لكن لا يجوز الغلو فيه، بأن يدعى من دون الله، أو يستغاث به، أو يطلب منه المدد، أو النصر على الأعداء بعد موته -عليه الصلاة والسلام-، لا، هذا غلو، وهذا إطراء منكر.
والمشايخ يجب عليهم اتباع النبي ﷺ في كراهة المدح، وأن لا يتساهلوا في هذا؛ لأن إطلاق المديح لهم من أتباعهم أو من طلبتهم قد يفضي إلى شر، وإلى عجب وإلى خيلاء وكبر، فالذي ينبغي للعلماء أن يكرهوا المدح وأن لا يسمحوا لأتباعهم وطلبتهم بالتوسع في هذا.
أما المدح القليل، الشيء القليل الذي للتشجيع على الخير، والتقوية على الخير، والتنشيط عليه فلا بأس، قد مدح النبي ﷺ بعض الصحابة، وقال في عمر: إنك الفاروق وقال فيه: إنك ما سلكت فجًا إلا سلك الشيطان فجًا غير فجك….، وقال في ابن عمر: إنه رجل صالح فالمدح القليل الذي لا يخشى منه الشر لا بأس به للتشجيع على الخير والدعوة إليه.
أما التوسع في المديح، والإكثار منه فالأولى تركه، ولو كان بحق؛ لأنه يخشى فيه الفتنة إذا كان الممدوح حيًا يسمع، فإنه يخشى عليه الفتنة، نعم.
[a] Sahih Ibn Hibban 5770
[b] Al-Bukhari 3445
[c] Al-Bukhari 3683
(1) Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 2/389
(2) https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/
(3) Hilyatul Awliyaa 1/307
(4) Hilyatul Awliyaa 2/198
(5) Hilyatul Awliyaa 2/364
(6) Hilyatul Awliyaa 3/30
(7) https://binbaz.org.sa/fatwas/13485/%D8%AD%D9%83%D9%85-%D9%85%D8%AF%D9%8A%D8%AD-%D8%A7%D9%84%D9%85%D8%B4%D8%A7%D9%8A%D8%AE
The Blameworthy Traits of The Soul
Imam Al-Aajurree, may Allāh have mercy upon him, said: If someone said, “Clarify the ugly traits of the soul for me”.
It is said to him:
They are traits that may have already settled in the soul, and it does not love to be separated from them- numerous traits, and if a person examines his soul he might find them as well. Indeed, it is a soul that follows (evil or excess) desires and is engaged in the (evil or excess) pleasures of the worldly life. It has prolonged hope for that which is short-lived and does not show little concern for a lifespan that will inevitably come to an end. It has a fervent desire to love this worldly life, and when it loves it (through sin or excess), the heart becomes hard and turns away from an abode whose bliss will never come to an end (i.e. Paradise).
It loves traits that it knows will harm it tomorrow, laughs and rejoices, enjoys itself with that which its Lord has forbidden, and grieves morning and evening for that which was not decreed for it of those things it hopes for from the worldly life. It is a soul facilitated with ease to seek after the (good) things of the worldly life, finds enjoyment in falling short in good deeds which its Lord calls to (or commands), desires to spend wealth in obedience to Allah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.
Allāh promises it forgiveness and bounty, but it neither has certainty about it nor is pleased with it. It has firm hope in the promises of the people but is reluctant when the threat of its Lord reaches it. It pleases the people at the expense of Allāh’s anger and hesitates to please its Lord. Allāh calls it to have patience during calamities – a means of consolation and solace, but it does not accept.
It pretends in the presence of the people that it fulfills obligations, but fulfills little of that which Allāh obligates on it. It abandons disobedience after being able to do so out of being shy of the people but has little shyness whilst Allāh [The Most Great] watches it.
It gives little thanks for the innumerable blessings of Allāh, utilises the blessings of Allāh [The Most Generous] – day and night – as an aid to disobey Him. It finds it easy to sit with idle people but finds it difficult to sit with scholars. It obeys (or follows) a deceiver but disobeys the most sincere advisers. It hastens to evil desires but delays repentance today and tomorrow.
Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allāh [The Mighty and Majestic]- in private and public, having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan. And Allāh is the Bestower of this affair.
An Excerpt from Adab An-Nufūs. page 4
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Be Steadfast, Unmoved By Trends and Unshaken By People’s Desires; Give Precedence to Principle and Consistency Over Popularity
Allah [The Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ
By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).
The Messenger, peace and blessings of Allah be upon him, said:
I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]
The Messenger, peace and blessings of Allah be upon him, said:
The devil has despaired of being worshipped in your land (i.e. The Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious. I have left with you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet”. [Sahih at-Targhib 40]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [Badaa’i Al-Fawa’id 3/525-526]
Imam Al-Lalaka’ee, may Allah have mercy upon him said:
Indeed, the most obligated matter to a person is to understand the creed of the religion, and that which Allah has imposed on His servants regarding the comprehension of His oneness and attributes, the affirmation of (belief) in His Messengers (and what they have conveyed) based on evidence and certainty, the means to access its paths, and nusing them for proofs and evidences. The mightiest of statements and the clearest evidence is the Book of Allah- the unequivocal truth, followed by the sayings of Allah’s Messenger, peace and blessings of Allah be upon him, and his righteous companions; then that which the pious predecessors agreed upon (consensus) and adhering to all of them until the Day of Judgment; avoiding Bidah – which has been initiated by the misguided ones – and not lending an ear to it. These inherited and followed advices- preserved and transmitted narrations (on creed, worship, methodology, manners, dealings etc) established paths of truth, well-known and evident proofs, and compelling arguments that were acted upon by the companions and their successors, and by the distinguished men of piety and their common folk among the Muslims, they believed in them as proof in their belief in Allah, the Lord of the worlds. Furthermore, those who emulate them among the guided Imams and those adherents – who followed in their footsteps and striving to follow the path of the pious- are counted among those who are truly righteous and the good doers. Those who embark on such a path and consistently adhere to these proofs in accordance with the path of the Shariah will find security in their religion in both this life and the hereafter, and will hold firmly to the trustworthy handhold -(none has the right to be worshipped except Allah) – that will never break. [(1)]
Imam Al-Hasan al-Basri, may Allah have mercy on him, said:
I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(2)]
Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said:
They (the pious predecessors) held as their belief that the right path is what is based on the authentic narrations of the Prophet and his companions. [(3)]
Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:
Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination. [(4)]
Imam Az-Zuhri, may Allah have mercy on him, said:
Those who preceded us among our scholars used to say: “Adhering to the Sunnah is salvation and that knowledge is rapidly taken away. The presence of knowledge is the stability of both the religion and worldly affairs, and with the loss of knowledge follows the loss of all of that (i.e. the emergence of corruption).” [(5)]
Imam Malik, may Allah have mercy upon him, said:
Whoever introduces a bidah in Islam and considers it to be good, he has implied that Muhammad, peace and blessings of Allah be upon him, has betrayed his mission. This is because Allah says:[اليوم أكملت لكم دينكم – “This day I have perfected your religion for you]. Therefore, anything that was not part of the religion at that time cannot be considered part of the religion today. [(6)]
Imam Ahmad, may Allah have mercy upon him, said:
Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(7)]
Ibn Ataa, may Allah have mercy upon him, said:
Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate their heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(8)]
Imam Ibn Abi Al-Izz, may Allah have mercy upon him, said:
Acts of worship are to be based on the authentic Sunnah, neither vain desires nor Bidah”. [(9)]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever adheres to the Book and the Sunnah, distancing himself from his vain desires and that of others, and turns to Allah with his heart, he is truthful and upon what is correct”. [(10)]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:
Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(11)]
Saudi King Abdul Azeez Bin Abdir-Rahman, may Allah have mercy upon him, said:
The foundation of the Islamic Creed is the Book of Allah, the Sunnah of His Messenger [peace and blessings of Allah be upon him] and that which the Sahabah were upon; then the pious predecessors after them, and then after them the four Imams of the Muslims- Imam Malik, Imam Shafi’i, Imam Ahmad and Imam Abu Hanifah. The creed of these people is one in the foundation of the religion and that is the three categories of Tawheed- the Oneness of Allah in His Lordship, the Oneness of Allah in that He (alone) has the right to be worshipped and His Oneness in His Names and Attributes”.
It is obligatory that we adhere to the Rope of Allah [i.e. the Qur’an, Sunnah etc] and that which the Salafus Saaleh [pious predecessors] were upon. If we adhere to this, we will be callers to Allah [i.e. Callers to Tawheed, the Sunnah and everything Allah has commanded], establish our affairs based on what Allah has revealed, speak and establish our economic affairs based on Taqwaa [i.e. fear of Allah by fulfilling everything Allah has commanded and keeping away from everything Allah has forbidden], so that Allah may show us kindness. However, if we do not do so and we are abandoned to our own selves, then we might become like what Ali [may Allah be pleased with him] that Allah said: [نَسُوا اللَّهَ فَنَسِيَهُمْ – They have forgotten Allah, so He has forgotten them]”. [Al-Anfal. 67]
O Muslims! It is obligatory that we hold onto the Rope of Allah (i.e. the Qur’an), follow the Sunnah of Allah’s Messenger Muhammad [peace and blessings of Allah be upon him], follow the guidance of the Messenger, act on Allah’s orders and keep away from what Allah has forbidden. Indeed, every speech that is not followed by action is false. There can be no rectification for the Muslims except through their unity upon singling out their Lord in [His Lordship, Names and Attributes and worshipping Him alone and associate none to Him as a partner in Worship]. And during every differing that leads to splitting and division, the Religion commands us to hold onto Allah’s Shariah, enjoin one another with the truth and patience, just as Allah [The Most High] commanded us in the Qur’an. We should be truly acquainted with our Lord and seek His Aid and Assistance. We do not fear except the (consequences of) our sins and it is obligated on the Muslims to follow Allah’s Religion and obey all that Allah has ordered, practically. In this is the (means of) rectifying their worldly affairs and the upright establishment of all their (other) affairs”.
Deeds that are in opposition to the Shariah can never be beneficial for anyone and all harm (is found) in following other than the foundation brought by our Prophet Muhammad [peace and blessings of Allah be upon him].
Indeed, the progress and advancement of the Muslims is among those affairs we (pursue) – we call to it by the will of Allah. (However), there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allah (i.e. the Qur’an and the Sunnah). The path towards this is clear and provided for the one who wants to follow it, and that is to single out Allah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not (accompanied) by action. [(12)]
Saudi Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said:
The latter part of this Muslim nation will not be rectified except through that which rectified its early part”, just as the people of knowledge and sound faith have stated. This is a statement of Imam Malik [may Allah have mercy upon him]- the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger – is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded, then such a person is mistaken and has spoken untruth. There is no path other than the path (of the Messenger and his companions). The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. And this necessitates:
-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.
-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.
-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.
-To clarify the boundaries of Halaal and Haraam that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said: [تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]
These limits are the unlawful deeds forbidden by Allah because they lead to sins. And just as Allah forbade mankind from going beyond the boundaries of Halaal and Haraam, He also legislated acts of worship and rulings in the religion. [(13)]
Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [(14)]
Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:
Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allaah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allaah [The Most High] said:
[وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]
And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(15)]
Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:
If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]
Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(16)]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:
A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]
The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jamaa’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, 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, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) 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; rather what is given consideration is to agree 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 Allah- 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”. ([17)]
Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:
Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:
ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ
Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]
Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imam on his own and with Allah lies all success. [(18)]
Read article by Shaikh Abu Khadeejah, may Allah preserve him:
The State of the Ummah: Causes that led to its Weakness and the Means of Rectification (eBook)
We ask Allah:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ
O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [(19)]
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم
O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [(20)]
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, tranquillity, 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). [(21)]
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. [(22)]
[(1)] Sharh Usul Al-Ittiqad Ahl As-Sunnah Wal Jama’ah 1/7
[(2)] Ighatha Al-Lahfan 1/70
[(3)] Sunan Ad-Darimi 1/66
[(4)] Ighatha Al-Lahfan 1/159
[(5)] Al-Darimi 1/5
[(6)] Al-I’tisam 1/28
[(7)] Madarij As-Salikin 2/486
[(8)] Madarij As-Salikin 2/486
[(9)] Majmoo Al-Fatawa 4/170 (Ibn Taymiyyah)
[(10)] Madarij As-Salikin 2/487
[(11)] Miftah Dar As-Sa’adah 1/85
[(12)] An Excerpt from “Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah”. Pages 26-33]
[(13)] An Excerpt from ‘Awaamil Islaah Al-Mujtama’ah pages 1-2]
[(14)] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22
[(15)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412
[(16)] قم المعاند – 2/547
[(17)] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15
[(18)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47
[(19)] Irwaa al-Ghaleel 1/115
[(20)] Saheeh Muslim 770
[(21)] As-Saheehah Number 1301
[(22)] Sahih Muslim. 2720]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
It has been reported regarding Muṣ‘ab ibn al-Zubayr, may Allah have mercy upon him, that when he became the governor of Iraq, he once sat to distribute the allowances of the soldiers. He did ordered his announcer to announce: “Where is Amr ibn Jurmuz?” And he was the one who killed his father, Az-Zubayr, may Allah be pleased with him. It was said to him, “O leader! Indeed, he has gone far away from the land”. So, he said: “Does the ignoramus think that I would exact retribution from him for my father?! Let him reveal himself in safety and receive his full allowance!” [1]
Abdul Ghaffar ibn al-Qasim, may Allah have mercy upon him, said: “Once Ali ibn al-Ḥusayn was exiting the Masjid, then a man approached and reviled him. His servants and protégés charged towards the man (to attack him), but Ali ibn al-Ḥusayn said: “Avoid doing anything to the man”. Then he approached the man and said: “What is concealed from you regardinmg our affaors far greater than (what you have said)! Do you have any need that we may asssit you with?” The man became ashamed; then Ali ibn al-Ḥusayn threw his cloak over him and ordered that he is given a thousand dirhams. Thereafter, the man said: “I bear witness that you are truly from the descendants of Allah’s Messenger”. [2]
Abu Ya’qub al-Madani, may Allah have mercy upon him, said: “There was a disagreement between Ḥasan ibn Ḥasan and his cousin Ali ibn al-Ḥusayn, may allah have mercy upon them. Ḥasan stated everything he could, but Ali kept quiet. Then Hasan departed. At night, Ali ibn al-Ḥusayn went to him, so he exited his house to meet him. Then Ali said: “O my cousin! If you were truthful (regarding what you stated), may Allah forgive me; and if you were lying, may Allah forgive you. Peace be upon you”. Hasan embraced him and wept until he felt very sorry for him. [3]
Al-Ḥusayn al-Jufi, may Allah have mercy upon him, said: “I was with Abdul Malik ibn Abjar, may Allah have mercy upon him, and one of his slaves had abscounded. He had two doors, and he was not aware that the slave had returned. Abdul Malik said to him: ‘O so-and-so, woe to you! You abscounded! Your prayer has not been accepted! From which door did you exit? Is there anyone better for you than us? I don’t think you’ll find anyone better for you than us! From which door did you exit when you abscounded?” He said: “From this door”. He (Malik) said: “Then enter through it, and I ask Allah’s forgiveness for you. O so-and-so! Feed him, for indeed I think he must be hungry!” [4]
Ma‘mar, may Allah have mercy upon him, said: “A man struck a son of Qatadah, may Allah have mercy upon him, so Qatadah pursued justice from Bilal ibn Abi Burdah, but he did not pay attention to him. Then Qatadah complained to al-Qasri, who wrote to Bilal, saying: ‘You have not been just to Abu al-Khaṭṭab (Qatadah)’. So, Bilal summoned him and the nobles of Basra to intercede for the man, but Qatadah refused to accept their intercession. Bilal said to him, “Strike him as he struck you.” Qatadah said to his son, “O my dear son! Roll up your sleeves, raise your hands, and strike very hard.” The boy rolled up his sleeves and lifted his hands, then Qatadah caught his hand and said: “We forgive him for the sake of Allah, for indeed it used to be said: ‘There is no forgiveness in reality except after having the power (to strike back)'”. [5]
A companion of Ibn Awn, may Allah have mercy upon both of them, said: “Ibn Awn had a she-camel on which he used ride during military expedition and perfom Hajj. He liked the she-camel a lot. Then once he instructed a slave of his to go and fetch water with it. The slave returned and had struck the She-camel on her eye until the eye was hanging on her cheek. So, we said: “If Ibn Awn is ever going to lose his temper, it will be today!” Then he came to us and when he saw the she-camel, he said: “Subhanallah! Could you not have struck it elswwhere other her eye?! May Allah bless you. Depart from my sight and you all bear witness that indeed he is a freed slave”. [6]
Ibrahim at-Taymi, may Allah have mercy upon him, said: “A man from the neigbourhood (or district) would come along and revile al-Ḥārith ibn Suwayd, may Allah have mercy upon him, and he would remain silent. When the man kept quiet, he would get up, shake off his cloak and enter his house”. [7]
Once a female salve of Ali ibn Al-Husayn, may Allah have mercy upon him, was pouring water for him (for Wudhu) while he was getting ready for Salah. The jug slipped from her hand, fell on his face, and wounded him. He raised his head toward her, so she said: “Those who restrain their anger”. He said: “I have restrained my anger.” She said: “And those who pardon others”. He said: “He said: “May Allah pardon you”. She said: “And Allah loves those who do good”.[Aal Imran 134] He said: “Depart, you are freed”. [8]
Then, after this, if someone says to me, “But I have a right to retaliate,” I respond, “You do have the right to retaliate, but there is a great lesson about forgiveness in these situations involving some of these people who were closer to the era of the Prophet, peace and blessings of Allah be upon him. We know that while we can retaliate, pardoning others is also a noble act. Therefore, just as we ask Allah for courage to stand firm against transgressors, let us also ask Him to grant us the qualities of forbearance and forgiveness. Also, in these stories, we noticed the gratitude and honesty of some people due to their acknowledgment of their mistakes. May Allah include us among those who pardon and those who recognise their faults, recant, repent, and return the rights we owe to others, whether they choose to forgive us or not.
[1] Adab Ad-Dunya Wad-Din 311 by Al-Maawardi, may Allah have mercy upon him.
[2] Al-Bidayah Wan-Nihayah 12/484 by Imam Ibn Kathir, may Allah have mercy upon him.
[3] Siyar A’lam An-Nubula 4/397
[4] Hilya Al-Awliya 5/85 By Imam Abu Nu’aym, may Allah have mercy upon him.
[5] Hilya Al-Awliya 2/340
[6] Tarikh Dimasgq 31/360 By Ibn Asakir, may Allah have mercy upon him.
[7] Hilya Al-Awliya 4/126
[8] Shu’ab Al-Iman 10/545