Haatim Al-Asam (rahimahullaah) said:
Command yourself with three affairs:
When you perform an act, remember Allaah’s Sight over you;
when you speak, remember Allaah’s Hearing over you and when you keep silent, remember Allaah’s knowledge about you.
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[Siyar 11/484]
Abu Faatimah (Abdullah Al-Gambi)
Imaam Ibnul Jawzee (rahimahullaah) said:
Indeed the listener is awaken at the time of hearing admonitions, but when he leaves a gathering (in which) Allaah was remembered he returns to a (state) of impenitence and heedlessness. So I pondered and came to know of its causes and saw that the people were in different (circumstances) in that regard. The general state of affairs is that the heart does not remain upon a distinct state of wakefulness after one hears an admonition, and this is due to two reasons:
Firstly: An admonition is like a whip and a whip does not cause harm after its use ceases. Its pain is (felt) at the time it is used.
Secondly: Whilst listening to admonitions a person may be withdrawn from (worldly influences)—his body and thoughts are isolated from the influences of the worldly life and he pays attention with his heart; however when he returns to the (worldly) preoccupations, he is captivated by its hassels. Therefore, how can he be as he was (during the time of the admonition)?! This state of affairs encompasses all the creation, except that what maintains wakefulness differs in the manner their influences are maintained.
There are those amongst the (people) who are firm and they do not go back and forth—they proceed towards (wakefulness and righteous action) without turning away. And had it been that they were hindered by their natural inclinations, they would not have complained just as Handhalah (radiyallaahu-anhu) complained about himself, (saying): ‘’Handhala has turned to be a hypocrite.’’ [1]
There are a people amongst the people whose natural inclinations make them incline towards heedlessness at times, and at other times they are called through admonitions to perform (righteous) actions. They are similar to a grain of (corn) that is blown back and forth by the breeze.
There are a people who are not affected by (admonitions) except in accordance with the degree of what they heard, similar to water rolling on a smooth rock. [Source: Saydul Khaatir: page: 14. abridged and slightly paraphrased]
[1]Hadeeth in Saheeh Muslim: Handhala (radiyallaahu-anhu) complained to Abu Bakr (radiyallaahu-anhu) that he has turned to be a hypocrite, because when he is the company of Allaah’s Messenger (sallal-laahu-alayhi wa sallam) he ponders over Hell-Fire and Paradise as if he was seeing them with his very eyes. And when he leaves the company of the Messenger (sallal-laahu alayhi wa sallam) he is diverted by his wife, children etc and this makes him less attentive to what he heard from the Messenger (sallal-laahu-alayhi-wasallam). So Abu Bakr (radiyallaahu-anhu) told him that he also experiences the same thing. So they both went to the Messenger of Allaah (sallal-laahu-alayhi-wasallam) and handhala complained to the Messenger (sallal-laahu-alayhi-wasallam) about himself (i.e. that he does not find himself in the same state when he leaves the company of the Messenger). So the Messenger (sallal-laahu alayhi wa sallam) said: By Him in Whose Hand is my soul is, if you remained in the same state as you are when in my company, the Angels will shake hands with you in your beds and in your pathways…. [Saheeh Muslim No. 6623]
Abu Faatimah (Abdullah Al-Gambi)
Some Hidden Defects of the Inner Self’ By Shaikhul Islaam Ibn Taymiyyah
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: ‘’What is manifestly clear is that many of the affairs of the inner self are hidden from a person and he does not realise them. There are many people in whose souls is a love of leadership yet he does not realise it; rather it may be that he is one sincere in carrying out acts of worship but his faults are hidden from him. The speech of the people (i.e. the scholars) in this affair is many and well known. And because of this, this affair is named ‘the hidden love of fame.”
[Majmoo al-Fataawaa: 16/346]
Shaikh Muhammad Baazmool (may Allaah preserve him) said:
Among the proofs (showing) that preservation of security is everyone’s obligation (is the fact that) by way of it we repel the evil of the people of corruption and falsehood from our country – by deterring the foolish and preventing them from committing their corrupt deeds and corruption.
It was narrated from ‘Ali bin Badhimah, from Abu ‘Ubaidah, from ‘Abdullãh bin Mas’ood, who said: “The Messenger of Allah (sallal-laahu-alayhi-wasallam) said: ‘The first signs of decline that appeared among the Children of Israel was when one man would meet another and say: ‘’0 so-and so! Fear Allah and give up what you are doing, for it is not permissible for you.’ Then he would meet him the following day, and that did not prevent him from eating with him, drinking with him and sitting with him. When they did that, Allah hardened their hearts equally, then he (i.e. the Messenger) recited the ayah:
لُعِنَ الَّذِينَ كَفَرُوا مِن بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
كَانُوا لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ
تَرَىٰ كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ
وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَاسِقُونَ
Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds.
They used not to forbid one another from the Munkar (wrong, evil-doing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do.
You see many of them taking the disbelievers as their Auliya’ (protectors and helpers). Evil indeed is that which their ownselves have sent forward before them, for that (reason) Allah’s Wrath fell upon them and in torment they will abide.
And had they believed in Allah, and in the Prophet (Muhammad) and in what has been revealed to him, never would they have taken them (the disbelievers) as Auliya’ (protectors and helpers), but many of them are the Fasiqun (rebellious, disobedient to Allah). [5:78-81]
Then he (sallal-laahu-alayhi-wasallam) said: No; by Allaah you must enjoin what is good and forbid what is evil, and stop the evildoer, and compel him to conform with what is right and restrict him to what is right. [Abu Dawud 4336] [See R1 footnotes]
To be continued InShaaAllaah
[Source: Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-Taw’iyah’ pages 23-24]
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R1:
Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah):
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
Answer: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)
However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=9751
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is obligated on the one who enjoins good and forbids evil that enjoining good and forbidding evil is (carried out) for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others.” [Quoted in ‘Kun Salafiyyan Alal Jaad-dati page: 62-63]
Shaikh Muhammad Baazmool (may Allaah preserve him) said:
And among the proofs (showing) that the preservation of security is everyone’s obligation (is because it is an aspect) of Jihaad. Ibn Qayyim Al-Jawziyyah (rahimahullaah) said: As for Jihaad against the leaders of bidah and evil, it is of three levels: Firstly with the hand if one is able [1]; but if one is unable then with the tongue. And if one is unable, then the third level is (carried out) with the heart (i.e. to hate evil and bidah, and keep away from it and its people). [Zaadul Ma’aad 3/11]
Enjoining good and forbidding evil is from the (types) of Jihaad. Indeed Allaah described the people of Eemaan that indeed they enjoin good and forbid evil. [Allaah (The Most High) said]:
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ
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 Qur’an as the law of their country in all the spheres of life]. And with Allah rests the end of (all) matters (of creatures). [22:41]
Therefore, it is obligated on us to always enjoin good and forbid evil, (for) without it we will lose the characteristic of being described as the best of all nations and people of authority in the earth. And we will inflict evil and destruction upon ourselves. Allaah [The Blessed and Most High] said:
وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ
وَتَوَاصَوْا بِالصَّبْرِ
By Al-‘Asr (the time).
Verily! Man is in loss,
Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).
To be continued…InShaaAllaah
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[1] Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah):
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)
However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=9751
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is obligated on the one who enjoins good and forbids evil that enjoining good and forbidding evil is (carried out) for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others.” [Quoted in ‘Kun Salafiyyan Alal Jaad-dati page: 62-63]
Shaikh Muhammad Baazmool (may Allaah preserve him) stated:
Among the evidences (showing) that preservation of security is a responsibility of everyone is (the fact that it is an act) of enjoining good and forbidding evil, and it is well known that enjoining good and forbidding evil is from the characteristics of this Ummah. [Allaah (The Most High) said]:
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad 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. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah – and rebellious against Allah’s Command). [3:110
[Allaah (The Most High)] said:
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ 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. [3:104] [Ref 1]
Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah):
Is enjoining Ma’ruf and forbidding Munkar, namely correcting the wrong by the hand, a right for all Muslims or is it just confined to those in authority and their deputies?
A: Correcting the wrong is a right for all Muslims according to their ability, because the Messenger (peace be upon him) said, “Anyone of you who sees Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), let them change it with their hand (by taking action); if they cannot, then with their tongue (by speaking out); and if they cannot, then with their heart (by hating it and feeling that it is wrong); and that is the weakest of Iman (faith).”(Muslim, Abu Dawood, Tirmidhi & others)
However, changing by the hand must be based on ability that will not result in greater corruption or evil. Man has the right to rectify matters with his hand (by taking action) in his home, with his children, wife, and servants; and a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them. Otherwise, people should not change with their hand anything they are not authorized to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.
In this case they should make the change with their tongue (by speaking out). They may say: “O so-and-so! Fear Allah! That is not permissible,” “This is Haram (prohibited),” or: “That is Wajib (obligatory) on you,” and clarify it with Shar’iy (Islamic legal) evidence. This is what can be done by the tongue. As for changing matters with the hand, this should be done where one has authority, such as one’s home, with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Ma’ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect). They should make changes in accordance to the degree of authority that has been given to them, in the way prescribed by the Shari’ah (Islamic law), without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Ref 2]
Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:
It is obligated on the one who enjoins good and forbids evil that enjoining good and forbidding evil is (carried out) for the sake of Allaah, and that his intention is to rectify the affairs of the one he commands towards good and forbids from evil and to establish the proofs. His intention should not be for seeking leadership for himself, or for his group or to diminish the worth of others.” [Ref 3]
To be continued InShaaAllaah
Ref 1: [Source: Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nushi War Irshaad Wat-Taw’iyah’ page 22]
Ref 2: http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=9751
Ref 3: Quoted in ‘Kun Salafiyyan Alal Jaad-dati page: 62-63]
Indeed, our obligation with regards (to safeguarding a state of security in the land) is not only to do with aspects of security and the people (given authority by the state to carry out different tasks in order to preserve security in the land); rather it is an affair that concerns every Muslim in this world and the (Muslim) Ummah. And from them (i.e. those obligations) is that (preserving) security will preserve the five necessities (of life) and they are: Religion, life, honour (or lineage), wealth and sanity (or the intellect). Imaam Ash-Shaatibee (rahimahullaah) said:
‘’The Ummah (i.e. the scholars) hold a consensus, rather all the religions (i.e. all the other prophets and their nations hold a consensus) that the Sharee’ah is established to protect the five necessities and they are: Religion, life, lineage, wealth and sanity (i.e. or the intellect)’’. [Al-Muwaafaqaat 1/38]
And from them is that beneficial affairs of well-being are obtained for the people and the country, for there cannot be a (fruitful) life without security. It is (well) known that the legislated laws (i.e. laws revealed by Allaah) were sent down to bring about beneficial affairs and repel corrupt affairs. Ash-Shaatibee (rahimahullaah) said:
‘’Indeed, the legislated laws were established for the wellbeing of the people in this life and the next’’. [Al-Muwaafaqaat 2/6]
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[Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin Nushi Wal Irshaad Wat-taw’iyah page 21′ by Shaikh Muhammad Baazmool. Abridged and slightly paraphrased]
Those Evil Affairs That Befalls both Individuals and Society When Security Is Loss
Firstly: The disappearance of the Jamaa’ah leads to disappearance of (the sound) religion; then the evil people will overpower the good people. The people of corruption and falsehood become stronger than the people of uprightness and truth. The corrupters hasten to spread corruption in the earth – spreading terror and fear- and fear is instilled in the hearts of the people…
Secondly: People are hindered from the affairs of their (daily) lives -businesses close and the schools that were opened to teach the young and old are deserted; (people are) hindered from work and trade becomes stagnant.
Thirdly: It may lead to deterioration in some people’s (mental wellbeing) and thus may either lead to insanity or suicide etc This is the hardship a person exposes himself to due to abandoning Allaah’s Sharee’ah. [Allaah said]:
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. [20:124]
Fourthly: It leads a person to fall into trial. Allaah (The Most High) said:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [End of Ayah (24:63)] and that is the Fitna of lowly desires and the fitna of doubts in one’s religious affairs.
Fiftly: Fear replaces security in different ways; so political security, economic security, social security and physical well-being are loss, and (likewise) protection against (corrupt ideas and thoughts).
Sixthly: Human life will be given no value, so a person is killed but will not know why he was killed and the one who killed him will not know why he really killed.
Narrated ‘Abdullãh and Abu Moosaa: ‘’The Prophet said, “Near the establishment of the Hour there will be days during which general ignorance will spread, (religious) knowledge will be taken away (vanish) and there will be much Al-Harj, and Al-Harj means killing.’’ [Bukhaari Number 7065]
Abu Huraira reported Allaah’s Messenger (sallAllaahu alayhi wa sallam) as saying: The world would not come to an end until a day would come to the people on which the murderer would not know as to why he has killed and the slain would not know as to why he has been murdered. It would be said: Why would it happen? To which he replied: It would be because of general massacre and bloodshed. And the slaughterers and the slain would be in Fire. [Sahih Muslim Number 2908]
Seventhly: Oppression will be widespread in the earth and the oppressor will not be stopped. The best of us will supplicate to Allaah but it will not be answered due to (the presence of) too much wickedness.
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Source: Silsilah Ar-Rasaa-il Al-Manhajiyyah Fin Nushi War’irshaad Wat-Taw’iyah’ pages 16-20’ by Shaikh Muhammad Baazmool (may Allaah preserve him); Abridged and slightly paraphrased]
To be continued In-Shaa-Allaah
Without security, there cannot be a (good or fruitful) life for the people! And without security, neither the worldly nor religious affairs will be established (properly). Fitan leads to loss of security, then a pleasant life of obedience to Allaah (The Most High) alternates into a life of hardship due to disobedience to Allaah and departing from His Sharee’ah; whereas fear of Allaah and listening to the rulers (in what is good) and obeying them are the foundations of security. And opposing this (leads to) the loss of a pleasant life and falling into a life of hardship. Allaah (The Most High) said:
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.[20:124]
People fall into agony of fitan, just as Al Hasan Al-Basri said, ‘’Indeed, Al-Hajjaaj is the punishment of Allaah; so do not repel the punishment of Allaah with your own hands. Rather you must submit and show humility because indeed Allaah (The Most High) said:
وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
“And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allaah) with submission to Him.’’ [23:76]
To be continued…InShaaAllaah
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[Source: Silsilah Ar-Rasaa-il Al-Manhajiyyah Fin Nushi War’irshaad Wat-Taw’iyah’ pages 16‘ by Shaikh Muhammad Baazmool (may Allaah preserve him); Abridged and slightly paraphrased]
Complete security [in the lands] cannot be sound except through two affairs and they are:
[(a) التطبيق لشرع الله تعالى – Application of Allaah’s (The Most High) Sharee’ah]
[(b) السمع والطاعة لولاة الأمور- Listening to those in charge of the affairs and obeying them (i.e. the rulers)]
Indeed, the Messenger (sallal-laahu-alayhi-wasallam) clarified this (affair) which a Muslim is in need of in his life. Irbaad Saariyah (radiyallaahu-anhu) said: “The Messenger of Allah (sallal-laahu-alayhi-wasallam) gave us an admonition after the morning prayer –an admonition that made our hearts fearful and our eyes tearful. So a man said: Indeed is this a farewell sermon, so what do you advise us?” He said, “I enjoin you to have Taqwa of Allah and that you listen and obey, even if an Abyssinian slave (is made a ruler over you); for indeed he among you who lives long enough will see many differences. So beware of newly invented maters (in the religion) because indeed it is misguidance. And whoever among you witnesses that, then it is obligated on him to adhere to my Sunnah and the Sunnah of the rightly guided khulafaa, adhere to it with your molar teeth. [Reported by Ahmad 3/126]
Indeed, this hadeeth determines the foundations of security in Islaam and they are: Firstly: Taqwallaah [Fear of Allaah (The Most High)] based on its complete and comprehensive meaning. Secondly: Listening to those in charge of the affairs and obeying them (i.e. rulers in what is good and not to rebel against them even if they oppress and commit tyranny).
Therefore, through fear of Allaah, a Muslim’s relationship with Allaah becomes upright, likewise his relationship with himself, his neighbours and his relationship with everything around him. And without Allaah’s Sharee’ah, destruction and depravity will occur. Indeed, Allaah (The Mighty and Majestic) warned the one who abandons His Sharee’ah and disobeys His Messenger, saying:
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ
And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [16:112]
Through listening to the rulers and obeying them, all affairs of the person’s life in his society will be a state of normality. Listening to the rulers and obeying them enters into the subject matter of Taqwa (fear of Allaah).
Al-Hasan Al-Basri (rahimahullaah ) used to say: Indeed, Al-Hajjaaj is the punishment of Allaah; so do not repel the punishment of Allaah with your own hands. Rather you must submit and show humility because indeed Allaah (The Most High) said:
وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
“And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allaah) with submission to Him.’’ [23:76]
Talq Bin Habeeb (rahimahullaah) used to say: Guard against fitna through Taqwa; so it was said to him, “Summarize (the meaning) of Taqwa for us.’’ So he said, ‘’It is act in obedience to Allah, with a light from Allah (i.e. Eemaan) and hoping for Allaah’s Mercy. And that you abandon disobedience to Allah with a light from Allah and fearing the punishment of Allah. [Reported by Ibn Abee Shaybah 11/33 and Ibnul Mubaarak in Az-Zuhd 473]
So you find a person to whom the description of security is firmly (established) and he increases in his perception of it due to due to his fear of Allaah The Most High), and he is eager to listen to the rulers and obey them; but if he falls short (in Taqwa), his perception of security becomes deficient.
When this Taqwa is actualised, then he will receive the promise Allaah mentioned [in Surah An-Noor]. Allaah said:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
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 practise 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). [24:55]
Indeed, it is known by necessity in the religion of Islaam that the religion cannot (be established) without a Jamaa’ah and there cannot be a Jamaa’ah without a leader, and there cannot be a leader except through listening to him and obeying (him in what is good). And lack of obedience to the ruler and putting oneself before him is from the greatest causes of corrupting the land and the people, and (from the causes of) turning away from the path of guidance and uprightness. Al Hasan Al Basri (rahimahullaah) said: By Allaah! The religion cannot be established except by way of rulers even if they commit tyranny and oppression; by Allaah! Due to the many affairs that Allaah rectifies through them more than what they corrupt.’’
Ibn Rajab (rahimahullaah) said: There is good fortune in the worldly life for listening to rulers and obeying them (i.e. in that which is good and not to rebel against them even if they commit oppression and tyranny). And by way of it (i.e. obedience to the rulers), the beneficial affairs in relation to the livelihood of the people are organized, and they used it as an aid by way of which they manifest their religion and obey their Lord.
Disobedience to the rulers and putting oneself before them through fighting or other than it (is an act that is tantamount) to disobeying and opposing Allaah and His Messenger. It is (tantamount) to opposing that which Ahlus Sunnah Wal Jamaa’ah were upon – the pious predecessors.
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[Source: Silsilah Ar-Rasaa-il Al-Manhajiyyah Fin Nushi War’irshaad Wat-Taw’iyah’ pages 11-14 ‘ by Shaikh Muhammad Baazmool (may Allaah preserve him); Abridged and slightly paraphrased]