Tag: protection

The Ummah of Islaam Have Been Sufficed With The Prophet Who Gathers The Qualities of All The Other Prophets And Given Every Path to Good, And We Are Not In Need of Being Reminded About Hammurabi’s Principles or That of Anyone Else!

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

Comprehensive Guidance of The Messenger – By Imaam Ibnul Qayyim [rahimahullaah]

Imaam Ibnul Qayyim [rahimahullaah] said: Muhammad’s [sallal-laahu-alayhi-wasallam] Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with. Muhammad’s [sallal-laahu-alayhi-wasallam] message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to [any time and place], rather it is comprehensive for those to whom Muhammad [sallal-laahu-alayhi-wasallam] was sent [i.e. the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s [sallal-laahu-alayhi-wasallam] message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allaah [sallal-laahu-alayhi-wasallam] did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allaah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He [sallal-laahu-alayhi-wasallam] informed them about their Lord and His Perfect Names and Attributes, and that Allaah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawheed [i.e. the oneness of Allaah in His Lordship, Names and Attributes, and that Allaah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad [sallal-laahu-alayhi-wasallam] is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allaah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe. [29:51]

Allaah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims). [16:89]

Allaah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord [i.e. the Qur’an, ordering all that is good and forbidding all that is evil], and a healing for that [disease of ignorance, doubt, hypocrisy and differences, etc.] in your breasts, – a guidance and a mercy [explaining lawful and unlawful things, etc.] for the believers. [10:57] [Ref 1]

One of The Noblest Aspects of Knowledge Is to Pay Attention to The Characteristics of The Messenger [sallal laahu alayhi wasallam] – By Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: Indeed, one of the greatest bestowals on a believing slave of Allaah – which leads to guidance and righteous deeds -is that Allaah [The Mighty and Majestic] facilitates for him the path to seeking knowledge, grants him an ardent zeal and eagerness for knowledge. Seeking knowledge is something one never feels that he has acquired enough, rather whenever a path to knowledge is made available, he pursues it.

Allaah protects the student of knowledge, guides and aids him, therefore it is obligated on a student of knowledge to exalt the affair of turning to Allaah [in submission, obedience etc] and that what he learns should be a proof for him and not against him; and that Allaah increases him in knowledge, facilitates him with the path to good and guidance. “Whoever follows a path in search of knowledge Allaah will make easy for a him a path to paradise”.

One of the noblest aspects of knowledge – an affair that occupies a mighty station- is to pay close attention to the characteristics of the Prophet, his specific qualities and deeds by way of which Allaah distinguished him from everyone amongst mankind, his manners, etiquettes and biography. That is because he is the greatest Imaam [leader] and the perfect example. Indeed, Allaah [The Mighty and Majestic] commanded us to follow his example, made him an Imaam [leader] and example for us. Allaah [The Mighty and Majestic] said:

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬ا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzaab. Aayah 21]

This noble Aayah – as the people of knowledge have stated – is a basis to established the fact that the Prophet [sallal laahu alayhi wasallam] is to be emulated; [but] emulating him cannot be actualized except by way of acquainting oneself with his characteristics, his qualities in general, his specific qualities and deeds by way of which Allaah distinguished him from everyone amongst humankind, his manners and etiquettes. The one who is unacquainted with the Prophet’s [sallal laahu alayhi wasallam] characteristics and manners will not be able to emulate him, and that is why the scholars [of Islaam] have written beneficial books regarding his characteristics and qualities.

The manners and qualities of the Prophet [sallal laahu alayhi wasallam] are a means of inviting [mankind] to this mighty religion [of Islaam]. Indeed, many people- during his era and thereafter – have been guided through their acquaintance with his manners and qualities. One used to come to him whilst harbouring the severest hatred towards him,  but after meeting him and [observing] his great [unmatched noble] etiquettes, noble manners, lofty dealings and benevolence, the person would depart whilst loving him more than everyone else on the face of the earth. Therefore, his characteristics are a means to calling to this religion- a weapon for the one inviting the people in the path of Allaah.

Speaking about his qualities, emulating him and calling others to emulate him strengthens the religion of Islaam, because he was the one whom Allaah appointed to convey and explain the religion to humankind. Allaah chose him and he is the best of all the slaves of Allaah- the greatest in his servitude to Allaah. Calling the people to emulate his qualities is a means to calling people to believe in the religion ordained by Allaah and a means to strengthening the belief of the one who has already believed in his Messenger-ship. This is why turning away from his Seerah has been the cause of people’s inclination towards the path of losers amongst men and women [i.e. those upon a path other than the path of Allaah]. As for the biographies of the Imaams of Guidance- the greatest of them being the Messenger, they are a means of rectifying the person and a means to safety from corruption and evil.  On the other hand, the biography of the losers is a path that will lead to evil, ruin and corruption. Allaah [The Mighty and Majestic] said:

قَدۡ كَانَتۡ ءَايَـٰتِى تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُمۡ عَلَىٰٓ أَعۡقَـٰبِكُمۡ تَنكِصُونَ

مُسۡتَكۡبِرِينَ بِهِۦ سَـٰمِرً۬ا تَهۡجُرُونَ

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

 أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ

Indeed My Verses used to be recited to you, but you used to turn back on your heels [denying them, and with hatred to listen to them]. In pride [they Quraish pagans and polytheists of Makkah used to feel proud that they are the dwellers of Makkah sanctuary Haram], talking evil about it [the Qur’an] by night. Have they not pondered over the Word [of Allaah, i.e. what is sent down to the Prophet], or has there come to them what had not come to their fathers of old? Or is it that they did not recognize their Messenger [Muhammad] so they deny him? [i.e. this is a rebuke against them because all of them – young and old – knew his lineage, truthfulness and trustworthiness, yet they turned away from his message]. [Surah Al-Muminoon. Aayaat 66-69]

This shows that contemplating on the Qur’aan and acquainting oneself with the Messenger’s guidance and biography is a path leading to safety, and a safeguard against turning back on one’s heels [i.e. a safeguard against turning away from the guidance he was sent with]. On the other hand, abandoning the Seerah of the Prophet and inclining towards the Seerah of the losers [i.e. those men and women upon other than the guidance of the Messenger] will lead to ruin. The people became corrupted – in this era – after being put to trial through movies and films; but had they turned to the biographies of the Prophets and the noble companions of the Prophet Muhammad, they would have found guidance and a path leading to steadfastness. [2]

Reading The Biography of The Messenger Increases The Believer In Certainty – By Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah]

Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] said:

Studying the prophet’s biography (sallallāhu alaihi wa salam) and reading it, makes the certainty of the believer to become stronger, makes his steadfastness and perseverance upon the religion of Allah stronger, makes the believer’s heart to be honourable due to Islam, ennobled by [his adherence to sound] Islamic monotheism, ennobled due to what his heart contains of knowledge and awareness of Allah, ennobled due to his belief in Muhammad (sallallāhu alaihi wa salam) and ennobled by that which Allāh sent down upon his Messengers. Allaah said: [وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ – But honour, power and glory belong to Allah, His Messenger (Muhammad sallallāhu alaihi wa salam), and to the believers]. [Al-Munāfiqūn 8] These are from the many benefits that every believer benefit from by studying the biography of The Chosen One (المصطفى) (sallallāhu alaihi wa salam). [3]

The Sound Religion Is What Will Rectify The Souls And Not The Modern Sciences- By Imaam As-Sadi [rahimahullaah]

Imaam Sadi [rahmahullaah] said:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allaah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islaam.

Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allaah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [Ref 4]

Progress In The Worldly Affairs Is Sought After, But We Must Return to Our Deen- By Saudi King Abdul Azeez [rahimahullaah]

Saudi King Abdul Azeez [rahimahullaah] said: Indeed, the progress and advancement of the Muslims is among those affairs we [pursue]–we call to it by the will of Allaah. [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 Allaah [i.e. the Qur’aan and the Sunnah]. The path towards this is clear and facilitated for the one who wants to follow it, and that is to single out Allaah 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. [Ref 5]

The Evil Consequences That Will Accompany Worldly Knowledge When Devoid of Sound Religion- By Imaam As-Sadi [rahimahullaah]

Imaam As-Sadi [rahimahullaah] said: Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of Deen and Eemaan, it became a great harm from two angles:

Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the deen, virtuous manners and the [other] beneficial affairs in this life and the next.

Secondly: When these inventions are devoid of Deen, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one misrable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc] [Ref 6]

The Correct Manner In Which to Approach The Contemporary Sciences – By Imaam Abdul Azeez Bin Baaz [rahimahullaah], Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] and Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah]

 Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] said:

The Messenger [sallal laahu alayhi wasallam] said: Verily, the creation of each of you is brought together in his mother’s womb for forty days as a drop [of water, semen], then he is a clot for a similar period, then a morsel for a similar period…. [An-Nawawi’s Forty Hadeeth. Hadeeth 4]

It is well known that during that era, the Sahaabah did not know these stages [of development of the human being in the womb] through experimental knowledge, vision [i.e. by way of the naked eye] or other than that; rather it was simply [a statememt of the Prophet] which they [believed and affirmed]. They were scholars by way of the revelation sent down to the Prophet [sallal laahu alayhi wasallam] and not by way of experimentation [examination]. [Ref 7]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:

We do not say: “We do not give consideration to anything stated by the people in the subject matter regarding medicine, astronomy and the celestial bodies”; however, we do not accept everything they say. If what they say opposes the Book and the [authentic] Sunnah, then indeed we do not accept their statements; [rather] we take [i.e. believe and affirm without any doubt] that which is conveyed in the Book and the [authentic] Sunnah, and we say, ‘An era will come in which the people will bear witness to the falsity of those statements of theirs – at present – that are in opposition to the Book and [authentic] Sunnah and [bear witness] to the soundness of that which has been conveyed in the Book and the [authentic] Sunnah. [Ref 8]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

Indeed, that which is stated by the astronomers about the celestial bodies, their sizes and the distance between them, and that which is said about the earth [i.e. by the geologists etc] is categorized into three affairs: [a] That which is backed by the sound knowledge-based proofs [i.e. the Sharee’ah], therefore it is accepted. [b] That which the knowledge-based proofs [i.e. the sharee’ah] declares to be false, therefore it is rejected. [c] That which there is no proof to either accept or reject it, therefore it is unproven until a person from the people of knowledge [i.e. upright scholars of Ahlus Sunnah] examines it [i.e. examines what it indicates based on the Book and Sunnah] to show whether it should be accepted or rejected. As for accepting it without [sound] investigation and observation, but merely accepting it by blindly following them [i.e. the astronomers, geologists etc], then this is impermissible because of the numerous mistakes that occur as a result of that, and speaking -without knowledge – about Allaah and that which He has created [i.e. the entire universe and all that is within it]. [Ref 9]


[Ref 1: An Excerpt from I’laam Al-Muwaqqi’een 4/375-377- slightly paraphrased]

[Ref 2: Source: An Excerpt from: [شرح المختصر في صفات النبي ﷺ وأخلاقه] Lesson 1. slightly paraphrased]

[Ref 3: Silsilatu al-Muhādarāt al-‘ilmiyyah Vol.4 Pgs. 506-507]

[Ref 4: Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen 49-50]

[Ref 5: Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah page 33]

[Ref 6: Al-Adilladul Qawaati 45-46]

[Ref 7: Sharh Al-Arba’een. Hadeeth 4]

[Ref 8: An excerpt from the ‘Explanation of Bulooghul Maraam’ Vol 1. page 130]

[Ref 9: An Excerpts from ‘Al-Adillah An-Naqliyyah Wal-Hissiyyah Alaa Imkaanis Su’ood Ilal Kawaakib Wa Alaa Jarayaan Ash-Shams Wal-Qamar Wa Sukoon Al-Ard’ page 74. slightly paraphrased]

 

Assist Children to Benefit From Worldly Sciences, But Nurture Them to Only Exalt The Deen And Not Worldly Achievements!

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

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said:

The greatest pleasure in the Afterlife is the pleasure of seeing Allaah [Glorified be He and free is He from all imperfections], just as it has been reported in the authentic hadeeth, “They [i.e. the people of paradise] will not be granted anything that is more beloved to them than seeing Him [i.e. Allaah]’’ and this is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to have knowledge and awareness of Him and the best thing in the Afterlife is to see Him. [Ref 1]

Shaikh Abdullah Bin Humaid [rahimahullaah] said:

We said that children are the most important part of the family, so they must be taught what benefits them and are distanced from evil companions. Teaching them necessitates that which the Book and the Sunnah necessitates in their religious affairs, so that they are nurtured upon a sound, beneficial and good nurturing. And we do not say that it is prohibited to study the beneficial worldly sciences because the religion of Islaam does not prohibit it, such as the knowledge of medicine, economics, business and its likes. However, these affairs come after rectification of the creed and after being [acquainted with] the knowledge of Tawheed.  This is what is specified as an obligation.

And protecting the family [necessitates] that you distance your children from evil companions- those who have no goodness in them, such as the atheists or those Bedouins who are distanced from their religion. Therefore, you must warn your children about mixing with them and you must strive to [make sure that] they do not mix with them.  If your child mixes with them, their evil practices will  affect him. Even if your child is sensible, he will adopt some of their manners and deeds due to those evil companions. [Ref 2]

Shaikh Rabee Bin Haadi [hafidhahullaah] saiud:

Many people humble themselves to one another more than they humble themselves to Allaah – The Most High, The Most Great. It is neither permissible for a person to be a slave [i.e. by worshipping anyone] except to Allaah, nor humble himself except to the Greatness of Allaah. Allaah [Glorified be He and free is He from all imperfections] said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ

هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allaah than Whom there is none who has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! [High is He] above all that they associate as partners with Him.  He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.  [Surah Al-Hashar’ Aayaat 23-24]

Examine those Aayaat in the last part of Surah Al-Hashar! The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ   –  He is Allah than Whom there is none who has the right to be worshipped but He)]: This necessitates Tawheed Al-Uloohiyyah.

The statement: [هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ- He is Allaah, than Whom there is none who has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat.

And the statement: [هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ –  He is Allaah, the Creator, the Inventor of all things, the Bestower of forms” necessitates Tawheed Ar-Roboobiyyah].

These few Aayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed. [Ref 3]


[Ref 1: Majmoo Al-Fataawaa. 14/163. Quoted by Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]. http://al-badr.net/muqolat/5454. Slightly paraphrased]

[Ref 2: Al-Fataawaa Wad-Duroos Fil Masjid Al-Haraam’-pages: 938]

[Ref 3: Majmoo’ah Wa Rasaail Wa Fataawa 1/22]

Hadeeth: Splitting Does Not Occur Between Two People Who Love Each Other, Except Due to a Sin Committed By One of Them

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

Anas Bin Maalik [radiyallaahu-anhu] said that the Messenger [sallal-laahu-alayhi-wasallam] said: ‘’There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them’’. [Ref 1]

Reminders From the Above Hadeeth – By Al-Allaamah Zayd Bin Haadee [rahimahullaah]

This Hadeeth shows that to love one another – the religious and worldly benefits it contains – is legislated in the Sharee’ah. And regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety; and as for its worldly benefits, it (results in attaining those) necessities of life that are sought after.

Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allaah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before; and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence [i.e. it was solely the person’s fault], or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allaah [The Mighty and Majestic] carries reward that has been mentioned in the Sharee’ah texts. Abu Hurairah [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said, “Allaah will give shade to seven on the day when there will be no shade but His [i.e. Shade from His Throne (Ref 2)]’’…and amongst those people are “Two people who love each other only for the sake of Allaah and they meet and part in Allaah’s cause only”. [Ref 3]

Anas [radiyallaahu-anhu] reported that the Prophet [sallal-laahu-alayhi-wasallam] said: “Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Ref 4]

Therefore, O Muslim! After you have understood this, then take a severe warning regarding the causes – both statements and deeds- that will ruin the love that has been legislated for the Muslims to have for one another. Hasten towards the virtue of brotherhood and love for one another for the sake of Allaah due to its great and numerous rewards. Abu Hurairah [radiyallaahu-anhu] reported that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, “Allaah will say on the Day of Judgement, ‘Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allaah’s Throne (Ref 5)]’”. [Ref 6]

[Source: Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446’ by Shaikh Zaid Bin Haadi (rahimahullaah). paraphrased]

Read here: The Mubtadi’ah [Innovators] and Their Followers

Are the Ones Who Split the Ummah

http://www.salaficentre.com/2012/07/the-partisan-group-ikhwaan-al-muslimeen-the-muslim-brotherhood-must-be-refuted/

http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC01&articleID=GSC010003&articlePages=2

http://www.aqidah.com/creed/articles/oeotc-glimpses-into-the-splitting-of-the-muslim-ummah-part-1.cfm

http://www.aqidah.com/creed/articles/vqlrf-the-splitting-of-the-muslim-ummah-part-2.cfm

http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm

http://www.aqidah.com/creed/articles/flqoi-the-splitting-of-the-muslim-ummah-part-4.cfm


[Ref 1]: Reported by Imaam al-Bukhaari (rahimahullaah) in Al-Adabul Mufrad (401) and authenticated by Imaam Albaani (rahimahullaah) in As-Saheehah (637)]

Ref 2: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149

[Ref 3: Bukhaari 660]

[Ref 4: Bukhaari Number 16]

[Ref 5: Fat-hul Baaree 4/63] [Also Shaikh Rabee (hafidhahullaah) has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149 ]

[Ref 6: Saheeh Muslim 2566]

Brief Rebuttal Against Guardian Journalists- (Hannah Ellis-Petersen and Shah Meer Baloch) Regarding Apps Banned By The Pakistani Government And The Islamic Stance On Homosexuality

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

Firstly, Obligatory to Obey Muslim Rulers When They Command Good And Forbid Evil

Allaah [The Blessed and Exalted] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ

O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. [Surah An-Nisaa’ Aayah 59]

Al-Allaamah Rabee Bin Haadee Al-Mad’khali [may Allaah preserve him] said:

The pious predecessors explained the term Ulul Ilm – those who have been given knowledge- to mean Al-Umaraa -those who are in authority, and some of them explained it to mean Al-Ulamaa – the scholars; but what is correct is that the Aayah includes both the scholars and those in authority [i.e. the rulers].

The scholars propagate the Sharee’ah of Allaah, teach the people, give rulings to the people and the rulers; and the rulers implement the rulings – they implement the knowledge [of the sharee’ah] which the scholars possess and propagate. So, the Aayah includes both the scholars and rulers. And due to this, Ibnul Qayyim said that it is obligatory to obey the scholars when they say, “Allaah said and Allaah’s Messenger said’’ in issues related to sound creed, acts of worship or deeds. [Likewise] in affairs related to halaal and haram, if they say, “Allaah said and the Messenger of Allaah said’’ and then they give verdicts and judge based on what the Qur’aan and Sunnah necessitates, it becomes obligated on the people to obey them. If the rulers command [the people] to obey Allaah -in accordance with what agrees with Allaah’s divine legislation, it becomes obligated on the people to obey them. [Marhaban Yaa Taalibal Ilm. Pages 58-60]

Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:

The Messenger [sallal laahu alayhi wasallam] said, “Any man whom Allaah has given authority to look after the affairs of a people and he dies whilst not looking after them [in the manner obligated by Allaah and His Messenger], he will not smell the scent of paradise”. [Saheeh Al-Bukhaari’ Number 7150]

Regarding the statement of the Messenger [sallal laahu alayhi wasallam]: “Any man whom Allaah has given authority to look after the affairs of a people”; Shaikh Uthaymeen [rahimahullaah] said: This does not only mean the Muslim ruler, his assistant or a minister, or the elders of a people; rather it applies even to a man in his house. If he dies and did not look after his family (in the manner obligated by Allaah and His Messenger), then indeed Allaah will prevent him from smelling the scent of paradise. And those who give their families games (or means of amusement) that corrupt manners and destroy sound creed, then there is no doubt that they have not looked after their families (i.e. in the manner obligated by Allaah and His Messenger in this affair), and if they die whilst being upon this state, it is feared that Allaah will prevent them from smelling the scent of paradise. We ask Allaah for well-being and safety. [At-taleeq Alas Siyaasatish Shar’iyyah.  page 35. Slightly paraphrased]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:

The sinners [i.e. those who die whilst committing grave sins lesser than major shirk or disbelief] are under the will of Allaah- if Allaah wishes, He will either punish them or forgive them straight away, or He enters them into hell for some time and paradise thereafter, just as Allaah said: [إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌-Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48]

https://www.binbaz.org.sa/noor/2527

إن أهل المعاصي تحت مشيئة الله، إن شاء الله غفر لهم وأدخلهم الجنة من أول وهلة، وإن شاء عذبهم في النار على قدر معاصيهم مدة من الزمن، ثم بعد التطهير والتمحيص يخرجهم الله من النار إلى الجنة، كما قال الله -سبحانه-: إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ

Secondly, the Rulers Are Commended When They Implement Allaah’s Command, But They Are Not Rebelled Against Or Vilified In Public When They Err, Rather We Follow The Path of Our Pious Predecessors In The Manner They Dealt With The Rulers

We remind Hannah Ellis-Petersen and Shah Meer Baloch that when our rulers implement the commands of Allaah and His Messenger [sallal laahu alayhi wasallam], we are pleased; and if they oppose the command of Allaah and His Messenger [sallal laahu alayhi wasallam], we do not obey them, but we still supplicate for them, as Imaam Fudayl Ibn Iyaadh [rahimahullaah] said, “If I had one supplication to be answered, I would make it for no one but the ruler. If the ruler is righteous, it will lead to the righteousness of the country and the people”. [Siyar A’laam An-Nubulaa 8/434]

 And we neither rebel against them nor publicize their faults; rather we follow the path that was followed by the pious predecessors in dealing with the rulers.

Read: How to deal with the rulers

http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160002&pfriend

http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ16&loadpage=displaysubsection.cfm

Finally, the intoxicated sinners and stooges of the leftists in the Muslim lands always raise objections when the Muslim authorities block dating apps and immoral online content to protect society from sin and transgression. Indeed, Allaah and His Messengers forbid homosexuality, therefore the Muslim rulers are to be commended when they protect our societies. Therefore, we remind the stooges of the leftists as follows:

Islam and Homosexuality: What happened in Sodom and Gomorrah? The Prophet Lot (Loot) and his Daughters: In the Bible and the Qur’an.

https://www.abukhadeejah.com/homosexuality-transgender-quran-bible-sodom-lot/

Why Homosexuality is Prohibited in Islam. Must read for Muslim parents wanting to raise their children upon traditional family values with clear, firm identities built upon immutable biological realities. http://www.islamhomosexuality.com/hs/

The LGBTQ Movement: Homosexuality and Islam: Understanding Muslim Attitudes To Homosexuality (Islam 5.7)

https://www.abukhadeejah.com/lgbtq-homosexuality-gay-muslims-and-islam/

We ask Allaah to protect us and our families from every path that will lead to  transgression against the commands and prohibitions of our Lord Aameen.

The Most Stupid Person!

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

Imaam Ibnul Qayyim [rahimahullaah] said:

The most stupid of the people is the one who strays at the end of his journey [i.e. end of his life] even though the destination is close [i.e. his departure from this world]. The intellects that are aided with Tawfeeq -[i.e. aided with the means to sound guidance together with righteous deeds] regard the revelation- which the Messenger [sallal laahu alayhi wasallam] was sent with- as the truth that is in harmony with [sound] intellect and wisdom. The intellects that are forsaken [i.e. in misguidance] see a contradiction between Aql [sound] intellect and Naql [i.e. the affairs related to the sound creed, acts of worship, commands and prohibitions that have been transmitted in the Qur’aan and authentic Sunnah], and between [sound] wisdom and the divine ordainments.

The closest path to [attaining the Pleasure of] Allaah are: Adherence to the [authentic] Sunnah and to restrict oneself  to it- internally [i.e. in one’s heart, mind etc], externally [i.e. by way of deeds]; to be in a state of constant need of Allaah and desiring His Countenance alone through speech [of the tongue] and deeds [of the limbs]. No one has ever attained Allaah’s [Pleasure, Guidance etc] except through these three affairs, and no one has been prevented from [attainting Allaah’s Pleasure, Guidance etc], except due to being separated from these three affairs or one of them.

The basis upon the happiness [success, well-being etc] of a person [in this worldly life and Afterlife] are three, but each of them has its opposite; so whoever is deprived of one of them, he will encounter its opposite: Tawheed [Islamic Monotheism] and its opposite is Shirk [associating partners in worship with Allaah]; the [authentic] Sunnah and its opposite Bidah [i.e. innovation in religious affairs], obedience [to Allaah and His Messenger] and its opposite is disobedience. These three affairs [i.e. Tawheed, the authentic Sunnah and obedience (to Allaah and His Messenger)] are opposed by one thing and that is: The heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who feared Him].

[Al-Fawaa-id page 167]

We ask Allaah to preserve our Islaam and protect us from everything that will tale it away from us Aameen.

Effects of Ibaadah In The Life of Muslim- [A Timely Reminder For All of Us Regarding Some of The Mighty, Amazing and Excellent Outcomes of Ibaadah, Especially In These Times, In Which Our Interactions Are Restricted]

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

The Meaning of Al-Ibaadah – [Worship] And The Purpose Behind Our Presence In This World

Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] stated:

Al-Ibaadah [Worship]: “It is a comprehensive term for everything which Allaah loves and is pleased with from among the statements and the inward and outward actions”. This is the best of what has been stated regarding the definition of worship.

Worship has great importance and that is because Allaah [The Mighty and Majestic] created the Khalq [Mankind and Jinn], sent the Messengers and revealed the Books to command them to worship Him and forbid them from worshiping others besides Him.

Allaah [Glorified be He] said:

[وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ ]

And I (Allah) created not the Jinns and humans except they should worship Me (Alone)- Meaning: Allaah created them to command them to worship Him (alone) and forbid them from disobeying Him.

Allaah [Glorified be He] said:

[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ]

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship   Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah). [16:36]

Allaah [Glorified Be He] said:

[وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيۡهِ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ]

And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else). [21:25]

 

Some Different Types of Worship

The Ibaadaat (acts of worship) are many types and from them are: Fear; Hope and longing; Trust and Reliance; Fervent Desire; Dread; Turning repentantly to (Allaah); Appealing for aid and assistance; Seeking deliverance and rescue; Sacrificing; Vows and other than that from the various types of worship.

And from the Ibaadaat (acts of worship) are the five pillars of Islam which are gathered in the well-known hadeeth of Jibreel, when he asked the Prophet [sallal-laahu-alayhi-wasallam] about Islaam, so he (sallal-laahu-alayhi-wasallam] replied:

  أَنْ تَشْهَدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنْ اسْتَطَعْت إلَيْهِ سَبِيلًا.

(Islam) is that you should testify that there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah; and that you should perform the Salah; pay the Zakah; fast during Ramadan, and perform Hajj (pilgrimage) to the House (i.e. the Ka’bah at Makkah) if you can find a way to it.” [Saheeh Muslim. Kitaab Al-Imaan. Number 8]

It has also been transmitted in the hadeeth of Abdullaah Ibn Umar [radiyallaahu-anhumaa] that the Messenger [sallal-laahu-alayhi-wasallam] said:

بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ، وَصَوْمِ رَمَضَانَ

Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the Salah (prayer), paying the zakat (obligatory charity), making the hajj (pilgrimage) to the House, and fasting in Ramadhan.” [Saheeh al-Bukhaari. Kitaab Al-Imaan. Hadeeth 8] [Saheeh Muslim Hadeeth 19]

Two Conditions to Must Be Fulfilled In Every Act of Worship

Furthermore, two conditions must be fulfilled in order for an act of worship to be accepted; the first of the two conditions is that the act of worship must be done sincerely for Allaah, and secondly the act of worship must be in agreement with the Sunnah of the Messenger [sallal-laahu-alayhi-wasallam].  The act of worship has to be done sincerely for the sake of Allaah (alone) and others are not to be associated as partners with Allaah in worship. (Likewise) the act of worship must be done in conformity with what the Messenger came with. This is what the Shahaadah (لا إله إلا الله محمدا رسول الله) necessitates; because (لا إله إلا الله) necessitates that acts of worship must be carried out sincerely for the sake of Allaah alone. And (محمدا رسول الله) necessitates that acts of worship must be carried out in conformity with what was revealed to the noble Messenger (sallal-laahu-alayhi-wasallam). Therefore, Allaah is not worshipped with bidah, newly invented matters in Religion and evil acts, for which Allaah (The Most High) has sent down no authority; rather acts of worship must be in conformity with the Sunnah of the noble Messenger (sallal-laahu-alayhi-wasallam).

If any of these two conditions or both of them are not fulfilled, then indeed the act of worship will be rejected by Allaah (The Mighty and Majestic). Allaah (The Most High) stated about deeds being rejected due to the absence of sincerity:

[وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٍ۬ فَجَعَلۡنَـٰهُ هَبَآءً۬ مَّنثُورً ]

And We shall turn to whatever deeds they (disbelievers, polytheists) did, and We shall make such deeds as scattered floating particles of dust. [Soorah Al-Furqaan. Ayah 23]

And the noble Messenger (sallal-laahu-alayhi-wasallam) stated that deeds are rejected if they are based on bidah:

[مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌ]

He who innovates something in this matter of ours [i.e., Islam] that is not of it will have it rejected [by Allah]. [Saheeh Al-Bukhaari. Number 2697] [Saheeh Muslim. Number 1718]

And in another wording of this hadeeth in Saheeh Muslim the Prophet said:[مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد ]

He who does an act (of worship) which we have not commanded (i.e. not commanded by the Prophet), will have it rejected.

And he (alayhis salaatu was-salaam) said:

فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ؛ فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ

Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen (the rightly guided caliphs). Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah (innovation in the religion), and every bidah is misguidance.” [Abu Dawood. Number 4607] [Tirmidhee. Number 2676]

(Also) the Messenger (sallal-laahu-alayhi-wasallam) has clarified in the hadeeth about the seventy three sects amongst whom seventy-two sects will enter the hell fire and one sect will be saved.  He clarified that this saved sect are those who adhere to the path him and his noble companions adhered to.

Imaam Maalik [rahimahullaah] said: “The latter part of this Ummah (i.e. those who will come after the Salaf) will not be rectified except by way of that which rectified it’s earlier part (i.e. the Salaf).’’ And he [rahimahullaah) said: ‘’Whoever innovates a bidah in Islaam and considers it to be something good, then indeed he has claimed that Muhammad betrayed the Risaalah (i.e. the message he was entrusted with); because Allaah said: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ -”This day, I have perfected your religion for you.” Therefore, what was not part of the religion at that time (i.e. during the time of the Messenger) cannot be part of the religion today (i.e. after his departure from this world).” [Al-Itisaam of Imaam Shaatibee 1/28]

It is not enough for a person to say: “I am going to do this act of worship even though it was not (performed by) the Prophet because my intention is pure and good.” The evidence (against this statement) is that when it reached the Messenger (sallal-laahu-alayhi-wasallam) that a man amongst his noble companions slaughtered the Eed sacrifice before the Eed Salaah, he (sallal-laahu-alayhi-wasallam) said to him: شَاتُكَ شَاةُ لَحْمٍ- “Your (slaughtered sheep was just mutton (not a sacrifice).” [Saheeh Bukhaari. Number: 5556]; meaning: It is not considered Eed sacrifice because it was not carried out in conformity with my Sunnah. Therefore, what is in conformity with the Sunnah is that the Eed sacrifice is done after the Eed Salaah; but as for sacrificing before the Salaah, then indeed it is outside its specified time and will not be regarded as (Eed sacrifice).

Al-Haafidh said in Fat-hul Baaree (10/17): “Shaikh Abu Muhammad Bin Abu Hamzah said: In this hadeeth is (established the fact that) if an action (i.e. an act of worship) is done with a sincere intention, it is still not (considered) righteous unless it is in conformity with the legislated divine revelation.

Also that which will shed more light on this affair is when Abdullaah Ibn Mas’ood came to a people who had gathered in the Masjid, and each of them had a number of stones/pebbles; and there was one man amongst them saying: ‘Say ‘Subhaanallaah’ a hundred times; say ‘Laa-ilaaha Ilal laah’ a hundred times; say ‘Allaahu Akbar’ a hundred times. So they repeated.

Then Abdullaah Ibn Mas’ood approached them and said: “What is this that you are doing?” They said: “O Abu Abdurrahman! These are pebbles to count the number of times we say Allahu Akbar, Laa ilaaha Illal laah and Subhaanallaah.” He said: “Count your sins and I assure you that you are not going to lose anything of your hasanaat. O Ummah of Muhammad, how quick is your destruction! These are the Companions of your Prophet present in great numbers; these are his clothes not worn out yet, and his pots are not broken yet. I swear by the One (i.e. Allaah) in Whose Hands my soul is, either you are following a religion that is better than the Religion of Muhammad or you are opening a door of misguidance.” They said: “O Abu Abdurrahman! We swear by Allaaah that we intend nothing other than good.’’ He said: How many people want good but never reach it! [Sunan Ad-Daarimee 1/68-69] [Also recorded by Imaam Albaanee in As-silsilah As-Saheehah. Number 2005]

A Mention of Some of The Good Outcomes of Ibaadah – [Fear of Allaah, Righteous Deeds And Repentance etc]

As for the (good) effects that comes about as a result of the Ibaadaat (acts of worship), then from them are: Relaxation of the heart; Peace of mind; Enlargement of one’s provision; a state of wellbeing, repose and tranquillity. Indeed there are many Aayaat in the Qur’aan and a number of narrations in the Sunnah indicating to these (good) effects and that fear of Allaah (The Mighty and Majestic) and righteous actions leads to happiness in this life and the next. Allaah (The Mighty and Majestic) said:

[وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ]

”And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [7:96]

Indeed this noble ayah mentions both worship and its (good) effects in the life of a Muslim, and that is whoever fears Allaah (The Mighty and Majestic) and believes in Him, then indeed Allaah (The Most High) will reward him and give him provision in the life of this world. Allaah will open for him blessings from the heavens and the earth– by way of rain from the sky and vegetation and treasures from the earth.

Allaah (The Mighty and Majestic) said about the people of the Scripture:

[وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ]

And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them and from underneath their feet.” [5:66]  Meaning: The provision Allaah would have bestowed upon them by way rain from the sky, and also from beneath their feet by way of that which Allaah causes to grow in the earth, such as plants and crops; and also the treasures which Allaah causes to come out from the earth.

So what has been mentioned in these two verses [7:96 and 5:66] about the people of the towns and the people of the scripture are a worldly reward for (the one who) believes in Allaah and fears Him. And with regards to the reward in the afterlife for the believers and those who fear Allaah, then indeed Allaah has mentioned it in His statement:

[وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ ]

And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise).  [5:65]

Allaah (The Mighty and Majestic) said:

[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا ]

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. [33:70] This (Ayah 33:70) indicates to an act of worship (i.e. fear of Allaah and being truthful in speech); then Allaah mentioned its (good) effects, saying:

[يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا]

He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement. [33:71]

Indeed being directed towards righteous and correct actions and being forgiven one’s sins in the afterlife are (good) affects that results from Ibaadah (worship). So this noble ayah mentions both the (good) effects of the Ibaadaat (acts of worship) in this worldly life and the afterlife-in this worldly life Allaah will direct the person towards righteous and good actions and enable him to reach good, truth and correctness in all his affairs, so that he traverses the path of Allaah upon clear sightedness. And in the afterlife, Allaah will forgive him his sins and wipe away his evil deeds.

Also, Allaah (The Mighty and Majestic) said:

[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا ]

[وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُ‌ۚ ]

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [65:2-3]

This noble ayah establishes the fact that fear of Allaah (The Mighty and Majestic), which is to worship Him (alone without partners), fulfil His commandments and keep away from what He has forbidden, removes a person from critical and difficult situations. Also Allaah provides for the one who obeys and fears Him from sources he never could imagine.

Allaah (The Mighty and Majestic) said:

[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا ]

And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.’’ [65:4]

Indeed, from the (good) effects of fearing Allaah (The Mighty and Majestic) is that Allaah will make a person’s affairs easy. Allaah will facilitate for him the paths towards good and opens for him paths that leads to happiness in this life and the afterlife.

Allaah (The Mighty and Majestic) said:

[وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا ]

And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward.’’ [65:5]

This is from the rewards in the hereafter that comes about as a result of one’s fear of Allaah (Glorified be He).

Allaah (The Mighty and Majestic) said:

[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡ‌ۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ]

O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty. [8:29]

This noble ayah indicates to the fact that the one who fears Allaah (The Mighty and Majestic), acts in obedience to Allaah and His Messenger, then indeed Allaah will grant him a criterion to distinguish between truth and falsehood, and he will follow the path of Allaah upon clear sightedness and guidance in this worldly life. And in the afterlife Allaah will reward him by wiping away his evil deeds and forgive him his sins.

Also, Allaah (The Most High) stated in the last part of the ayah that discusses the etiquettes to be employed in dealing with loans and debts: [وَٱتَّقُواْ ٱللَّهَ‌ۖ وَيُعَلِّمُڪُمُ ٱللَّهُ‌ۗ – So be afraid of Allah; and Allah teaches you]. [2:282]

And Allaah stated in the story of Nooh (alayhis-salaam) and his people:

فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا

يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا

وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا

I (Nooh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. [71-10-12]

The affairs mentioned in the above Aayaat are (good) effects that come about as a result of Ibaadah (worship), because the act of worship mentioned here is [الْإِسْتِغْفَار –to seek forgiveness] and the (good) effects that will come about as a result of it, is that Allaah will send down rain upon them in abundance, give them increase in wealth and children, and bestow on them gardens and rivers.

Also, similar to this above ayah is what Allaah mentioned about Hud (alayhis-salaam) and his people (i.e. a command Allaah commanded Prophet Hud to convey to his people):

[وَيَـٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡڪُم مِّدۡرَارً۬ا وَيَزِدۡڪُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ]

And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength.’’ [11:52]

Also, similar to this is what Allaah stated about His Prophet Muhammad (sallal-laahu-alayhi-wasallam) and the people (i.e. a command Allaah commanded Prophet Muhammad to convey to the people): [وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى وَيُؤۡتِ كُلَّ ذِى فَضۡلٍ۬ فَضۡلَهُ ۥ‌ۖ  -Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words)]. [11:3]

Allaah (The Most High) said:

[مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬‌ۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ]

Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [16:97]

In this noble ayah is established the fact that Eemaan and righteous action leads to a good and happy- a life filled with fear of Allaah and obedience to Him, and obedience to Allaah’s Messenger, as well as abundant reward for a person in the afterlife.

As for the narrations found in the Sunnah regarding the good effects of the Ibaadaat (i.e. acts of worship) in the life of a Muslim, there is that great and precious advice of the noble Prophet (sallal laahu alayhi wasallam) which he gave to Ibn Abbaas (radiyallaahu anhuma), saying:

[احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ – Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you]. This hadeeth was reported by Imaam Tirmidhee (number 2516) and he graded it Hasan Saheeh. And in another wording of this hadeeth reported by Imaam Ahmad (Number 2803), the Prophet (sallal-laahu-alayhi-wasallam) said to Ibn Abbaas (radiyallaahu-anhumaa):

[احفظ الله تجده أمامك ، تعرف إلى الله في الرخاء يعرفك في الشدة – Be Mindful of Allaah, and you will find Him in front of you. Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship]. This is the 19th hadeeth amongst the 40 ahaadeeth of Imaam Nawawi.

(Imaam) Ibn Rajab (rahimahullaah) made some precious comments on this hadeeth in Jaami-ul Uloom Wal Hikam; he said: The protection of Allaah for His slave is in two ways: (a) Protection of the person’s body, wealth, children and family; and (b) protection of his religion, so that he is safeguarded from those doubts that leads to misguidance and from forbidden desires, and thus he finds himself in a state of uprightness and steadfastness in his religious and worldly affairs. This is Allaah’s Protection for the one who is mindful of Him—the one who remains within the limits imposed by Allaah-by fulfilling Allaah’s commandments and keeping away from what Allaah has forbidden. Allaah rewards this person due to him being mindful of Allaah and reward is given in accordance with one’s actions. Indeed the statement of the Prophet (sallal-laahu-alayhi-wasallam): [يَحْفَظْكَ‘’He (Allaah) will protect you] is a reward from the good effects that are obtained as a result of righteous action, and reward is given in accordance with a person’s actions.

And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam):

[احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ- Be mindful of Allah and you will find Him before you]; Meaning: you will find Allaah in front of you- Allaah will guard and protect you, and He will protect you from every evil.

And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam):

[تعرف إلى الله في الرخاء يعرفك في الشدة- Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship]; meaning: if you remain upon obedience to Allaah and His Messenger in times of ease and wellbeing, then indeed Allaah will reward you by protecting you during times of severe hardships and during critical situations.

And what will shed more light on this is the story of the three people who were walking, so rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave and they were unable to come out; so it seemed as if they were in a grave whilst being alive. Then they reminded one another and remembered what will remove them from that severe hardship, and that was to recall some righteous actions they performed for the Sake of Allaah in times of ease and so that they can utilise those righteous actions as a means of Tawassul (i.e. to invoke Allaah with the best deed they performed in the past). So one of them invoked Allaah whilst mentioning the kind treatment he showed to his parents; the second invoked Allaah whilst mentioning his abandoning fornication for the sake of Allaah even though he was able to do so; and the third invoked Allaah whilst mentioning the incident when he fulfilled the rights of an employee who departed before collecting his wages. All of them invoked Allaah whilst mentioning a righteous action they had performed in times of ease, so Allaah caused the rock to move away and they came out of the cave. [Ref 1]


[Ref 1] Here is the text of the hadeeth about those three men

Narrated Ibn ‘Umar: The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out to graze (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” [See Saheeh Bukhaari. (Number: 2215)] and Saheeh Muslim (Number 2743)]


Some of The Excellent Outcomes of Salaah, Zakaat, Fasting and Hajj

Salaah:

Salaah, Zakaat, Fasting and Hajj are acts of worship and each of them has good effects in the life of a Muslim.

The prayer is a pillar of the Religion and it prevents a person from lewd and evil acts. It attaches a person to Allaah and if a person strictly observes the five daily prayers in the mosques together with the Muslims, he will strengthen his relationship with Allaah (The Mighty and Majestic), because he remains in a constant state of attachment to Allaah-day and night. He prays the compulsory five daily prayers for the sake of Allaah and also the optional prayers and Allaah will reward him for all those deeds. It also distances him from lewd and evil deeds because whenever he has an urge to disobey Allaah, he recalls the reason for performing the prayer and being constant in its performance; (and the reason behind this is that) he performs the prayer out of a desire to receive reward from Allaah and fearing Allaah’s punishment because performance of the prayer prevents him from lewd and evil acts; so he is distanced from evil. Allaah (The Mighty and Majestic) said:

[إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ]

Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) [29:45]

Zakaat: The good effects of Zakaat are tremendous indeed. It is a means of purifying the soul from miserliness and greed. It is a means of purifying one’s wealth so that it is made to grow and increase, and it also fulfils the objective of what is called ‘Social Security’ at present.

So when the rich give Zakaat from their wealth to the poor and needy, then indeed their needs are fulfilled and they also receive nourishment as a result of this obligation of Zakaat Payment, which Allaah (The Mighty and Majestic) has obligated to be taken from the wealth of the wealthy. It has been reported in the hadeeth of Mu’aadh Ibn Jabal (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ”And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them.” [Ref 1]

The payment of Zakaat has a great benefit for the wealthy people because it purifies their souls and makes their wealth grow, and they are rewarded by Allaah for showing kindness to their Muslim brethren-those who are poor and find themselves in a state of neediness and hardship; so by way of this charity their needs are fulfilled and their destitution ceases.

Allaah (The Mighty and Majestic) has obligated that Zakaat is to be taken from the wealth of the wealthy people in a manner that will benefit the poor and the needy, but at the same time the wealthy people are not harmed. The Zakaat is a small amount taken from abundant wealth, which Allaah has bestowed upon the people. Allaah has obligated the payment of that small portion, which does not affect the wealthy people when they give it, but it also benefits the poor and needy-those who are deprived and do not have any wealth.

And from the good effects of charity and kindness towards the poor and needy is that which has been narrated by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slinked aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. And he said to him: Servant of Allah, why do you ask me my name? He said: I heard a voice from the clouds of which It is the downpour, saying: Water the garden of so and so, (with a mention) of your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so; I look what yield I get from it, then I give one-third as charity out of it and I and my family eat one-third of it and one-third I return to it as investment.’’ And in another narration of this same hadeeth, he said: I earmark one-third for the poor, the needy and the wayfarer. [Ref 2]


References:

[Ref 1]: Here is the full text of the hadeeth: Narrated Ibn Abbaas (radiyallaahu-anhumaa): When the Prophet (sallal-laahu-alayhi-wasallam) send Mu’aadh to Yemen, he said to him, ‘’You are going to nation from the people of the Scripture, so let the first thing to which you will invite them is they should testify to the Tawheed of Allaah [i.e. Laa ilaaha Ilal laah (None has the right to be worshipped except Allaah)]. If they accept that, tell them that Allaah has enjoined on them, five compulsory congregational Salaat (prayers) to be offered in one day and one night. And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them. And if they agree to that, then take from them Zakaat, but avoid the best property of the people.’’ [Saheeh al-Bukhaari (The Book of Tawheed) Vol 9. Hadeeth Number: 7372. Daarus Salaam Print]

[Ref 2] [Saheeh Muslim: Kitaab Az-Zudh War-Riqaaq. Hadeeth Number 2984. Chapter: Charity to the Masaakeen]


Fasting:

Its good effects are tremendous and its end results are great. That is because it is a protection. Imaam Bukhaari and Imaam Muslim reported the hadeeth: ”Fasting is a shield.” [Ref 1] It is shield of protection against the hell fire in the afterlife and it is a protection against disobedience (to Allaah and His Messenger).

Fasting weakens the desires of a person, so it restrains the whims of a person and acts as barrier against the perils and forbidden things he may fall into due to engagement in enjoyment (i.e. enjoyment that may exceed the limits impose by Allaah and His Messenger). Indeed the soul may engage- due to such enjoyment- in affairs whose end results are unpraiseworthy in this worldly and the hereafter, so because of this the Prophet (sallal laahu alayhi wasallam) said: ”Paradise is surrounded by hardships and the hell fire is surrounded by all kinds of desires and passions.”[Ref 2]

The path to paradise requires patience in order to abstain from disobedience and the path to the hell fire is surrounded by all (forbidden) desires. If a person distances himself from those forbidden desires, he will be safe; but if he engages in such forbidden desires, he will fall into what Allaah has forbidden. This forbidden enjoyment will be one that quickly fades away, but its end results will be grief, regret and humiliation in this life and the next. It has been reported in a hadeeth narrated by Abdullaah Ibn Mas’ood (radiyallaahu anhu) that the prophet (sallal laahu alayhi wasallam) said: ”O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power.”[Ref 3]

Therefore, the Prophet (sallal-laahu-alayhi-wasallam) made it clear that if a person is able to get married, he should hasten to do so in order to remain chaste and enables another person (i.e. wife) to remain chaste; but if he is not able, he should devote himself to this Prophetic remedy which the Noble Messenger directed him to, and that is fasting. And that is because it is a safeguard and a protection for a person against falling into disobedience. In summary: This is a Noble Prophetic guidance given by the Noble Messenger (sallal-laahu-alayhi-wasallam) to the youth-that they should get marriage if they are able to do so; but if not; they should restrain their desires through fasting.

As for the fasting of the wealthy people, it reminds them of hunger pangs; so they reflect upon the blessings Allaah has bestowed on them because they have Muslim brothers (and sisters) who suffer from hunger pangs (even) without fasting. And that is because they cannot find something (i.e. food) to do to away with extreme hunger. So this reflection becomes a drive (or motive) for them to show kindness towards the poor and to spend on the destitute and needy.


References:

[Ref 1] Bukhaari No1894 and Muslim No: 1151

[Ref 2]Muslim No: 2822 and Bukhaari No: 6487]

[Ref 3] Bukhaari No: 5065


Hajj:

It is a great act of worship. Allaah (The Mighty and Majestic) made it an obligation upon His slaves at least once in a lifetime. Hajj includes acts of worship related to wealth and physical actions. It has good effects and praiseworthy end results in the life of a person. The Noble Prophet (sallal laahu alayhi wasallam) said: ”(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise.”[Ref 1]

Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallal laahu alayhi wasallam) was asked about the best of deeds, so he replied, ”To believe in Allaah and His Messenger.’’ The questioner then asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To participate in Jihaad.’’ The questioner again asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To perform Hajj Mabroor (which is accepted by Allaah…)” [Ref 2]

Abu Hurairah (radiyallaahu-anhu) also narrated that the Messenger of Allaah (sallal laahu alayhi wasallam) said: ”Whoever performs Hajj for Allaah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew.”[Ref 3]

A ‘Hajj Mabroor’ (the one accepted by Allaah) is the hajj a person performs in conformity with the Sunnah of the Noble Messenger (sallal-laahu-alayhi-wasallam), and the sign of a ‘Hajj Mabroor’ is that a person’s becomes better than what he was before hajj. So if a person’s evil state of affairs changes to a good state, or changes from a good state to a state even better than that, then this is a clear sign that his hajj is Mabroor [accepted by Allaah].

Hajj and Umrah include acts of worship, such as Tawaaf, which is not performed in any other place besides its designated place (i.e. around the Kabah). Tawaaf is an act of worship, which Allaah has specified to be carried out around the Baitul Ateeq [i.e. The Ancient House (the Haram)]. So when a person reaches Makkah he performs Tawaaf around the Baitul Ateeq. He seeks nearness to Allaah (The Mighty and Majestic) with an act of worship (i.e. Tawaaf) which he could not have performed if he was not in Makkah. That is because Tawaaf cannot be done except around the Noble Kabah. So this reminds him and makes him aware of the fact that Tawaaf performed in any other place in the earth is not legislated by Allaah (The Mighty and Majestic). Therefore, it is not permissible to make Tawaaf around any tomb or any other place in the earth besides the Noble Kabah.

Also, this is the case with kissing and indicating with one’s hand towards the Black Stone and the Yemini Corner; for indeed Allaah (The Mighty and Majestic) did not legislate for the Muslims to seek closeness to Him by kissing any other stone or indicating with one’s hand towards it except in those two place (I.e. the Black Stone and the Yemeni corner). And because of this when Umar Ibnul Khattaab (radiyallaahu anhu) approached the Black Stone, he kissed it and then said: ‘’No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kissing you, I would not have kissed you.’’ [Ref 4]

 Also from the good effects of Hajj and Umrah is that when the one in Ihraam removes his normal clothing and wears the Ihram, which is worn by both the poor and the rich, it reminds him of the cloth he will be shrouded with when he dies; so he prepares himself for righteous actions and that is the best of all provision for the hereafter, as Allaah (The Most High) said:  [وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ – And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)] [2:197]

Also from the good effects of Hajj is the gathering of the pilgrims at Arafah, which is a reminder of the gathering of the people on the Day of Judgement; so this (i.e. standing at Arafah) becomes a drive (or motive) for a person to prepare himself for that standing on the Day of Judgement by performing righteous deeds.

Also during Hajj the Muslims from the East and West regions of the earth get to meet one another; so they co-operate with one another and advise one another. They get to know the state of affairs of one another, share happiness and joy with one another, just as a person would share the pain that befalls his brother and then guides him towards what is obligatory to do regarding that. So they all co-operate upon righteousness and piety just as Allaah (Glorified Be He) commanded them.

Indeed, these great acts of worship legislated by Allaah (The Mighty and Majestic)- upon which His Religion of Islamic Monotheism is founded- have good effects in the life of a Muslim in this worldly life and the afterlife.

Shaikh Abdul Muhsin (may Allaah preserve and protect him) ended by asking Allaah to guide all of us to that which Allaah loves, and that Allaah includes us among those who listen to admonition and follow the best of it; and that Allaah includes us among those who are guided and guiding others. Then the Shaikh (may Allaah protect and preserve him) sent the salutations upon the Prophet, his family and companions.

[Source: An Excerpt from : أثر العبادات في حياة المسلمpages: 4-31.slightly paraphrased]


References

[Ref 1] Bukhaari. Number 1773 and Muslim. Number 1349

[Ref 2] Bukhaari Number: 26 and Muslim Number 83

[Ref 3] Bukhaari Number: 1521 and Muslim 1350

[Ref 4] Bukhaari. 1597 and Muslim 1270


Shaikh Abdul Muhsin [may Allaah preserve him] mentioned these acts of worship ‘Fear, Hope, Longing, Trust and Reliance, Fervent Desire, Dread, etc’. So, we share more benefits on this subject matter from the translation of the explanation of the Three Fundamental Principles’ By Shaikh Abu Talhah [may Allaah have mercy upon him and his wife Aameen].

Fear:

Shaikh Uthaymeen [may Allaah have mercy upon him] said:

The evidence for reverential fear (khawf) is the Saying of Allaah, the Most High: “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers” [70] [Soorah Aal-‘Imraan (3): 175]

Fear is to be frightened and is a result of expecting something which will bring about destruction, harm or injury, and Allaah, the one free of all imperfections and the Most High, forbade having fear of the allies of the Satan, and He commanded fear of Himself alone. Fear is of three types:

Natural fear, such as a person’s fear of predatory animals, fire, or drowning. This is something for which a person is not to be blamed. Allaah, the Most High, said about Moosaa, “So he entered in the morning in Pharaoh’s city in a state of fear, awaiting events.” [Soorah al-Qasas (28): 18] However if this fear is, as mentioned by the author, a cause of his leaving an obligation or doing something forbidden, then it is forbidden. Since whatever causes an obligation to be abandoned, or causes something forbidden to be done is itself forbidden (haraam). The evidence here is the Saying of Allaah, the Most High, “So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Soorah Aal-‘Imraan (3):175] Furthermore fear of Allaah, the Most High, is sometimes something praiseworthy, and is sometimes something that is not praiseworthy. It is praiseworthy when it prevents you from being disobedient to Allaah, and causes you to fulfil the obligatory duties and to avoid what is forbidden. So if this goal is reached, then the heart settles and is at peace, and is dominated by joy at the blessings of Allaah and hope for His reward. It is something that is not praiseworthy when it causes a person to despair of Allaah’s Mercy and to give up hope altogether. In such a case the person will give up and may continue in sin due to the fact that he totally gives up hope.

(ii) Reverential fear, that he fears something and takes that as his religion. This is to be for Allaah, the Most High, alone. Directing such reverential fear to anyone other than Allaah, the Most High, is major shirk.

(iii) Secret supernatural fear, such as fearing someone buried in a grave, or a person thought to be pious, who is far away and cannot affect him, yet still he has secret fear for him. This is also mentioned by the scholars as being a case of shirk.

Hope:

The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High: “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [71] [Soorah al-Kahf (18):110].

Hope and longing (ar-rajaa’) is that a person wishes for something that may be attained and is close, and it may be something that is far off but treated as being something close. This earnest hope which comprises humility and submission may not be directed except to Allaah, the Mighty and Majestic, and directing it to anyone other than Allaah, the Most High, is shirk. This shirk will either be lesser shirk or major shirk depending upon the state of the heart of the person in this case. The author uses as evidence the Saying of Allaah, the Most High, “So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him.” [Soorah al-Kahf (18):11O] ‘Hope’ which is praiseworthy is only that which is found in a person who acts in obedience to Allaah and hopes for reward from Him, or a person who repents from sin and hopes that his repentance is accepted. As for a person who hopes despite the fact that he does not act, then this is delusion and false hopes, and is something blameworthy.

Reliance

The evidence for trust and reliance (at-tawakkul) is the Saying of Allaah, the Most High, “And place your reliance and trust in Allaah if you are true Believers” [Soorah al-Maa’idah (5):23] and He said: “And whoever places his reliance and trust in Allaah then He will suffice him” [72] [Soorah at-Talaaq (65):3].

Placing reliance upon something is to depend upon it; and placing reliance upon Allaah, the Most High, is to depend upon Allaah, the Most High, and to accept Him as being the One who suffices you in bringing whatever is beneficial to you and protecting you from whatever is harmful. This is from the completion of true Faith (eemaan) and is a sign of it, as He, the Most High, says, “And put your reliance and trust in Allaah if you are true Believers.” [Soorah al-Maa’idah (5):23] If the person is sincere in his reliance and trust in Allaah, the Most High, then Allaah, the Most High, will take care of whatever troubles or concerns him, as He, the Most High, says, “And whoever places his reliance and trust in Allaah then He will suffice him.” [Soorah at-Jalaaq (65):3] Meaning that He will suffice him, then He sets the mind of the one who trusts in Him at rest with His Saying, “Allaah will certainly bring about whatever He has decreed.” [Soorah at-Talaaq (65):3] So nothing at all can prevent Him from whatever He wills. Furthermore it should be known that placing reliance and trust is of different types: (i) Trust and reliance upon Allaah, the Most High, is from the completion of eemaan, and one of the signs of its sincerity, it is obligatory since eemaan cannot be completed without it, and the proof has preceded. (ii) Secret trust and dependence, such that he depends upon someone deceased to bring him some benefit or remove some harm, this is major shirk. This is because it will not occur except from a person who believes that this deceased person has some hidden control over the creation. There is no difference in this matter whether the deceased is a prophet, a pious person, or an evil enemy of Allaah, the Most High, who is worshipped by the people. (iii) Placing reliance upon someone else in the affairs, whilst feeling that he himself is of a low standing and the one he depends upon is therefore of higher standing, for example that he depends upon him to bring him sustenance and the like, then this is a type of lesser shirk due to the strong connection his heart forms towards him and his dependence upon him. But if he merely relied upon him being certain that he is just a means, and that Allaah, the Most High, is the One Who alone has the power to bring that about in His Hand, then there is no harm in that, since the one on whom he places reliance does have an effect in causing it to occur. (iv) Relying upon someone else and allowing someone else to act on your behalf with regard to a matter where one is allowed to depute someone. This is something about which there is no harm, as shown by the evidence of the Book, the Sunnah and the consensus (ijmaa’). Ya’qoob said to his sons: “O my sons go back and seek news of Yoosuf and his brother.” [Soorah Yoosuf (12):87] Also the Prophet deputed men to take charge of collection and looking after the zakaat; he deputed people to establish and carry out the prescribed punishment; and deputed ‘Alee ibn Abee Taalib, radiyallaahu ‘anhu, to take charge of some of his sacrificial animals during the Farewell Pilgrimage, and to give their skins and covering sheets in charity, and to sacrifice the remainder of the hundred camels after he had sacrificed sixty three with his own hand. As for the consensus (ijmaa*) upon permissibility of this, then it is something known.

Fervent Desire

The evidence for the fervent desire (ar-raghbah) dread (arrahbah) and reverence and humility (al-khushoo’) is the Saying of Allaah, the Most High: “They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah”[76] [Soorah al-Ambiyaa (21): 90]

Ar-Raghbah is the love and desire to reach that which is beloved. Ar-Rahbah is fear which causes one to flee away from the cause of fear. So it is a fear that is accompanied by action. Al-Khushoo’ is humility and submissiveness before the Greatness of Allaah, such that the person submits to whatever Allaah has pre-decreed and what He has ordained and commanded. In this noble Aayah, Allaah, the Most High, describes the most loyal and sincere of His servants as worshipping Allaah, the Most High, upon raghbah and rahbah, whist being humble and submissive to Him. The du’aa (invocation) here covers both invoking Allaah through acts of worship, and supplication. So they call upon Allaah out of earnest desire for what is with Him, and hoping for His reward, whilst also fearing His punishment as a result of their sins. So the Believer should hasten to Allaah, the Most High, upon fear and earnest desire; with regard to actions of obedience his hope and earnest desire should predominate, so that he is keen to perform them and hopes that they will be accepted; and with regard to whenever he thinks of committing a sin, then fear should predominate so that he will flee away from doing it and be saved from its consequent punishment.

Some scholars say that the aspect of hope should pre-dominate when a person is ill, and the aspect of fear when he is well. They say this since a person who is ill feels subdued and weakened and it may be that his appointed time is near, so that he may die, and he should do so whilst thinking good of Allaah, the Mighty and Majestic. But when healthy he is energetic and has hope of remaining for a long time, and this may lead him to be exuberant and carefree, so fear should predominate in order to be safe from that. It is also said that the earnest hope and fear should be equal so that his hope does not lead him to feel safe from Allaah, and his fear does not cause him to despair of Allaah’s mercy, since both of these are evil and cause a person’s destruction.

Turning Repentantly to Allaah

And the evidence for turning repentantly (al-inaabah) is the Saying of Allaah, the Most High: “So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him” [78] [Soorah az-Zumar (39):54].

Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for refuge to Him, and it cannot be except for Allaah, the Most High. Its evidence is the Saying of Allaah, the Most High, “So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him” [Soorah az-Zumar (39):54] What is meant by the Saying of Allaah, the Most High, “…submit obediently to Him” is: Islaam as prescribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types:

Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High, “And to Him everyone in the heavens and the earth submit, willingly or unwillingly, and to Him you will all be returned.” [Soorah Aal-‘Imraan (3):83]

Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many, and from them is the Aayah mentioned by the author [Soorah az-Zumar (39): 5]

Appealing For Aid and Assistance

The evidence for appealing for aid and assistance (al-isti’aanah) is the Saying of Allaah, the Most High: “O Allaah You alone we worship, and to You alone we appeal for aid” [Soorah al-Faatihah (1):5] and in the hadeeth there occurs: “If you seek help, then seek the help of Allaah.” [79] [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no.5302)]

Al-isti’aanah is to appeal for assistance, and it is of various types: (i) Appealing for aid and assistance from Allaah – this is an appeal for aid and assistance that comprises complete humility of the servant before his Lord, and to submit and entrust the affair to Him, and to be certain that He is fully sufficient for him. This is not to be except for Allaah, the Most High, alone, and the evidence is the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] The fact that this is to be for Allaah, the Most High, alone is shown by the fact that He mentions the word upon which the verb acts before the verb itself, and according to the principles of grammar of the Arabic language, in which the Qur’aan came down, bringing forward that which usually comes afterwards indicates restriction and particularisation. So directing this type to other than Allaah, the Most High, is shirk which takes a person out of the Religion. (ii) Seeking the help of a person from the creation, in something which he is capable of helping in. Then this will be in accordance with the action in which help is sought. If it is a good action then it is permissible for the person to seek help upon it, and prescribed for a person to help in that, as Allaah, the Most High, says, “And assist one another upon righteous actions and avoidance of sins.” [Soorah alMaa’idah (5):2] If it is a sinful thing, then it is forbidden for the person doing it and for the one who assists, as Allaah, the Most High, says, “And do not assist one another in abandoning what Allaah has commanded and upon transgressing the limits laid down in the Religion.” [Soorah al-Maa’idah (5):2] If it is something permissible, then it is allowed for the person to seek help and to be assisted, and the one who is helping may be rewarded for kind treatment and thus it becomes something prescribed for him as Allaah, the Most High says, “And do good, indeed Allaah loves those who do good.” [Soorah al-Baqarah (2): 195] (iii) Seeking the help of a person from the creation who is alive and present, except that it is something which he is incapable of, then this is futile and useless. For example that he seeks the help of a weak person in order to carry something very heavy. (iv) Seeking the aid of any deceased person, or the aid of the living in a matter of the hidden and unseen, which they cannot reach. Then this is shirk since it will only be done by a person who believes that those whose help he seeks have some hidden control over the creation. (v) Seeking help by performing deeds that are beloved to Allaah, the Most High. This is something that is prescribed due to the Saying of Allaah, the Most High, “And seek assistance through patience and Prayer.” [Soorah al-Baqarah (2):45] The author, rahimahullaah, uses as evidence for the first type the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] And the saying of the Prophet saying: “If you seek help then seek the help of Allaah”

Seeking Protection or Refuge:

The evidence for seeking refuge (al-isti’aadhah) is the Saying of Allaah, the Most High: “Say: I seek refuge with the Lord of the dawn” [Soorah al-Falaq (113):1] and: “Say: I seek refuge with the Lord of mankind” [80] [Soorah an-Naas (114):1].

Al-Isti’aadhah is to seek refuge, which is to seek protection against that which one hates and involves seeking refuge and shelter and protection from someone, and is of various types: (i) Seeking the refuge of Allaah, the Most High, and this involves ones complete need of Him, attachment to Him, and ones certain faith in His being sufficient and His perfect protection from everything, whether in the present or the future, small or large, human or not, and the proof is the Sayings of Allaah, the Most High, “Say: I seek refuge with the Lord of the dawn, from the evil of that which He created…” [Soorahal-Falaq (113): l-2] “Say: 1 seek refuge with the Lord of mankind; the king of mankind; the one who is worshipped rightfully by mankind; from the evil of Satan who whispers into the hearts of mankind and then withdraws when they remember Allaah…” [Soorah an-Naas (114): 1-4] (ii) Seeking refuge in one of Allaah’s attributes, such as His Speech, His Greatness, His Might, and so on. The evidence for this are his sayings: The Prophet said, “I seek refuge in the perfect Words of Allaah from the evil of that which He created” [Reported by Muslim (Eng. transl. 4/ 142l/no.654l)]. He said, “I seek refuge in Your Might that I should not be assailed from below” [Reported by Aboo Daawood (Eng. transl. 3/1408/no. 5056) and declared Saheeh by Shaykh al-Albaanee in Saheeh Sunan Abee Dawood (no. 4239)]. Also his saying in the supplication recited when suffering from pain, “I seek refuge in the Might and Power of Allaah from the evil of what I feel and am wary of.” [Reported by Muslim (Eng. transl. 3/1198/no. 5462) and Ibn Maajah (no. 3522)]. The Prophet said, “I seek refuge in Your Pleasure from Your Wrath” [Reported by Muslim (Eng. transl. l/255/no.986)].

His saying, when Allaah, the Most High, sent down His Saying: “Say He is the One fully able to send punishment upon you from above.” [Soorah al-An’aam (6):65] He said: “I seek refuge in Your Face.” [Collected by al-Bukhaaree (Eng. transl. 9/370/503)]. (iii) Seeking refuge either with the dead, or with living people who are not present and able to grant refuge, then this is shirk. In this regard Allaah, the Most High, says, “And there were men from mankind who used to seek refuge with men of the jinn, and so that only increased them in transgression.” [Soorah al-Jinn (72):6] Seeking shelter with some person or in some place, or the like, as long as it is something which can serve the purpose of providing shelter. Then this is permissible and the evidence is his saying, speaking about tribulations, “Whoever exposes himself to them will be destroyed by them, and whoever finds a place of shelter or refuge from them, then let him take shelter in it” [Reported by alBukhaaree (Eng. transl. vol. 9/p. 158/no.203) and Muslim (Eng. transl. 4/1495/no.6893)]. He also explained this place of shelter or refuge in his saying, “So whoever has camels should stick to his camels…“ [Reported by Muslim (Eng. transl. 4/1495-1496/no.6896)]. There also occurs in Saheeh Muslim (Eng. transl. 3/91 I/no.4190) from Jaabir, radiyallaahu ‘anhu, that a woman from the tribe of Banoo Makhzoom stole something, so then she was brought to the Prophet and she sought refuge with Umm Salamah. He also reports in his Saheeh (Eng. transl. 4/ 1494/no.6996) from Umm Salamah, radiyallaahu ‘anhaa, from the Prophet (Wi) that he said: “A man will seek refuge in the House and an army detachment will be sent against him…” However if it is the case that someone is seeking refuge from the evil of an oppressor, then it is obligatory to shelter him and grant him refuge as far as is possible. But if he seeks refuge in order to help him to commit something forbidden, or to flee away from an obligation, then it is forbidden to shelter him.

Seeking Deliverance:

The evidence for seeking deliverance and rescue (al-istighaathah) is the Saying of Allaah, the Most High: “When you sought aid and deliverance of your Lord and He responded to you” [81] [Soorah al-Anfaal (8):9].

Al-istighaathah is to seek rescue and deliverance from severe difficulty and destruction, and is of various types: (i) Seeking deliverance and rescue from Allaah, the Mighty and Majestic, is one of the most excellent and most perfect deeds, and it was the continual practice of the messengers and their followers. The evidence for it is what the Shaykh, rahimahullaah, mentioned, “When you sought aid and deliverance of your Lord and He responded to you that He was sending you a thousand angels in succession to assist you.” [Soorah al-Anfaal (8):9] This occurred at the battle of Badr when the Prophet (#1) saw the mushriks numbering a thousand men, whist his companions were a few more than three hundred and ten. So he entered the palm grove calling earnestly upon his Lord, the Mighty and Majestic, raising up his hands and facing the qiblah, and saying: “O Allaah fulfil that which You have promised me. O Allaah if this small group who are the people of lslaam are destroyed you will not be worshipped upon the earth.” Then he continued calling upon his Lord earnestly, with his hands raised such that his cloak fell from his shoulders. So Aboo Bakr, radiyallaahu ‘anhu, took up his cloak and cast it back upon his shoulders and embraced him from behind and said: “O Prophet of Allaah, your earnest supplication to your Lord will be sufficient for you since he will fulfil what He has promised you,” so this Aayah was sent down. [Reported by Muslim (Eng. transl. 3/960/no.4360)] (ii) Seeking rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is so because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of the Lordship that is for Allaah, the Most High, alone. Allaah, the Most High, says, “Or is that which you falsely worship along with Allaah better than He Who responds to the one in distress when he calls Him; who removes the harm; and who makes you to succeed those who came before you?! Is there anything that is worshipped besides Allaah that can do these things for you?! Little do you consider the greatness of Allaah and His favours upon you, and the clear proofs He has given you, so you therefore associate others in worship with Him.” [Soorah an-Naml (27):62] (iii) Seeking aid and rescue from those who are alive, aware of the situation and capable of assistance and rescue. It is permissible to seek aid and rescue from them: Allaah, the Most High, says in the story of Moosaa: “So the man who was upon the same Religion as Moosaa sought the aid of Moosaa against his enemy the copt, so Moosaa struck him forcefully and killed him.” [Soorah al-Qasas (28):15] (iv) Seeking rescue and aid from a living person who is not capable of assisting him, without believing that he has some hidden power. For example that a drowning person calls for rescue from a person who is paralysed. This is futility and is a mockery of the one whom he seeks rescue from, and is therefore prohibited for this reason. A further reason for its prohibition is that anyone who saw him seeking rescue from the paralysed man may be deceived into thinking that the paralysed man must have some hidden power enabling him to rescue people.

Sacrifice:

The evidence for sacrificing (adh-dhabh) is the Saying of Allaah, the Most High: “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Ayaah, Lord of all creation. There is no share of any of that for other than him.” [82] [Soorah al-An’aam (6): 162-3]. Also the Prophet said: “Allaah has cursed anyone who sacrifices for other than Allaah” [Reported by Muslim (Eng. transl. 3/ 1093- 1094/no.4876)]

Sacrifice is to kill by spilling the blood of the animal in a particular manner, and is done for a number of reasons: (i) That it is done as an act of worship, such that he intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to him and a means of nearness to him. So this may not be done except for Allaah, the Most High, and has to be done in the manner which Allaah, the Most High, has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the Saying of Allaah, the Most High, “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than Him’ [Soorah al-An’aam (6):162-3] (ii) That it is done out of hospitality for the guest, or for as wedding feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he said “Whoever truly believes in Allaah and the Last Day, then let him treat the guest honourably” [Reported by al-Bukhaaree (Eng. transl. 8/99/no. 156) and Muslim (Eng. transl. 3/935/no. 4286)]. He {%) said to ‘Abdur-Rahmaan ibn ‘Auf, “Give a wedding, feast (waleemah) even if it is only with a single sheep” [Reported by al-Bukhaaree (Eng. transl. 7/72/no.96)]. (iii) That it is done to provide food charitably, or to sell the meat and so on, then this falls under that which is permissible and is in principle according to the Saying of Allaah, the Most High, “Do those mushriks who worship others along with Allaah not see that We have created for them, from what our Hands have created, cattle which they are in charge of, and We have made the cattle subservient to them: so from them are those which they eat the meat of.” [Soorah Yaa Seen (36):71-2] Furthermore, it may be something desirable or prohibited depending upon what it leads to.

Vows:

The evidence for vows (an-nadhr) [83] is the Saying of Allaah, the Most High: “They fulfil their vows and they fear a day whose evil is widespread” [84] [Soorah al-Insaan (76):7].

i.e. the evidence that vows are worship is the Saying of Allaah, the Most High, “They fulfil their vows and they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The Aayah is a proof since Allaah praises them for fulfilling their vows, which shows that Allaah loves that and every action that is beloved to Allaah is worship. This is further supported by the Saying of Allaah, the Most High, “…they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The fulfilling of vows which Allaah, the Most High, has praised are all acts of worship which Allaah, the Mighty and Majestic, has obligated. This is because when a person starts any of the obligatory acts of worship, then he has become duty bound to fulfil and complete them. The proof for this is the Saying of Allaah, the Most High, “Then let them complete the duties of their hajj, and fulfil their vows (e.g. the sacrifice), and let them perform the tawaaf of ifaadah around the ancient House.” [Soorah al-Hajj (22):29] Vows by which a person makes a pledge and thus obligates himself to do something or other, or makes some act of obedience to Allaah, that is not obligatory, binding upon himself, then this is disliked, and some of the scholars declared it to be forbidden. This is because the Prophet forbade making vows and said, “It does not bring good, it merely causes the miserly person to spend” [Reported by al-Bukhaaree (Eng. transl. 8/448/no.684) and Muslim (Eng. transl. 3/871/no.4019)].

Yet even so, if a person does go ahead and vow that he will do some act of obedience to Allaah, then it becomes obligatory upon him to perform it as the Prophet (3|§) said, “Whoever vows to act in obedience to Allaah, then let him obey Him” [Reported by al-Bukhaaree (Eng. transl. 8/449/no.687)]. So in summary vows (an-nadhr) applies to the obligatory acts of worship in general, and to making vows in specific, which is that a person obliges himself to do something for the sake of Allaah, the Mighty and Majestic. The scholars divide the vow into various categories and these are laid out in the books of fiqh (details of Islamic law and regulations).

A Brief Reminder to All Trustees and Admins of Masaajid of Salafiyyah Regarding Preoccupation With Admin Issues At The Expense of Increasing In Knowledge And Sound Understanding

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

We have witnessed – in the past – when some Trustees of Masaajid and Centres strayed from the right path – either became engrossed in Admin Issues and their Dunya Affairs at the expense of Ilm and sound understanding, emotionally captured by the mention of their Early Achievements, or they stagnated and became obstacles for some time whilst The Upright Scholars and Students dealt with a new category of people who attempted to defile the Salafi Manhaj with Ghuluww, such as the likes of Al-Hajooree, and the proponents of Tamyee, such as the likes of Al-Maribi.

If Maintainers of Maraakiz are not from The Asaateedh – Those Who Prepare and Deliver Lessons, then what excuse can we give for being constantly absent from those lessons we arrange for our communities?! Rather, we should be the first to attend those lessons and being consistent. Likewise, the recognised Tullaabul Ilm have a great responsibility to teach the people, because when there is a prolonged absence of Ilm and fitna suddenly occurs, many people fall into error; but when the local Tullaabul Ilm are active in nurturing the community upon sound Aqeedah and Manhaj, connecting with the other Maraakiz and elder teachers, then indeed – after the Tawfeeq of Allaah, we find the people being well-informed and alert, ready to listen and understand the Tawjeehaat of the scholars and the elder students. Let not any Taalibul Ilm be complacent regarding the respect he receives from the people, because we have witnessed – many times – that when people carry shubuhaat and are convinced by the deviants, then indeed that respect they have for you disappears, and thus you find yourself in greater difficulty whilst seeking to give clarifications; therefore nurture the people regularly by way of constant duroos and sittings, so that they are well informed and alert. Let us not be complacent as Shaikh Rabee [may Allaah preserve him] stated, “It is obligated on the people of truth to exercise patience and increase in adhering to this religion of truth. Whenever the desires become abundant, it becomes necessary to increase in acquainting (oneself) with the truth and adhering to it, as the Messenger (alayhis salaatu was-salaam) said: ‘The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafaa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is a bidah and every bidah is misguidance'”.

[Majmoo 14/294 (3rd paragraph)]

Likewise, we are well aware of the statement of Imaam Ibnul Qayyim [rahimahullaah] regarding the virtue of those who know the religion in detail. Imaam Ibnul Qayyim [reahimahullaah] said:

Allaah [The Most High] said:[ وَكَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ – And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, so that the way of the Mujrimun (criminals, polytheists, sinners) become manifest. [Surah Al-An’aam. Aayah 55]

Those who know Allaah, His Book and His Religion are acquainted with the path of the believers and that of the criminals in detail- the two paths are clearly visible to them, just as a path leading to its destination and the path leading to destruction are made clearly visible. They are the most knowledgeable amongst the creation- the ones who benefit [the people] the most, the ones with the most useful advice and they are an evidence of right guidance. This is why the Sahaabah have excelled all those to come after them until the Day of Judgment, for indeed they were brought up upon the path of misguidance, shirk and paths leading to destruction, and they knew them in detail; then the Messenger [sallal-laahu-alayhi-wasallam] came to them and took them out from darkness [an entered them] into complete light- from shirk into Tawheed; from ignorance into knowledge; from misguidance into guidance; from injustice into justice; from confusion and blindness into guidance and clear-sightedness. They knew the worth of that which they received and were triumphant by way of it.  [They knew the worth] of that which was contained in what they [received], since what is in opposition to the [truth and right guidance] reveals the goodness of what it opposes, because [upright] affairs are made clear by way of their opposites. So they increased in desire and love of that which they embraced, disliked and hated that which they had turned away from. And of all the people, they had the most love for Tawheed, Imaan and Islaam, and had the most hatred for that which was in opposition to it.  They were the most knowledgeable of the path in detail.

As for those who came after the Sahaabah, amongst them is that one who was brought up in Islaam but knows not what is in opposition to it. Therefore, some of the details of the path of the believers and that of the criminals became confusing to him, for indeed confusion occurs due to the weakness of one’s knowledge regarding both paths or one of them, as Umar Ibnul Khattaab [radiyallaahu-anhu] said: “The bonds of Islaam will be undone one after the other when a people who grew up in Islaam know not what Jaahiliyyah [Pre-Islamic Ignorance] is.’’ This [statement shows an aspect of] Umar’s perfect knowledge [of Islaam].

And there is that one who is neither acquainted with the path of the criminals nor has it been made clear to him, or he has doubts and thus thinks that some of their ways are from the ways of the believers. This has occurred in this Ummah in many affairs of Aqeedah, Knowledge and Action regarding the path of the criminals, the disbelievers and the enemies of the Messengers, [which] was brought into the path of the believers by the one who does not know the [detailed distinction between] the path of believers and the path of the criminals, so he called to [this path], excommunicate the one in opposition and declares lawful that which Allaah and His Messenger made unlawful, just as what has occurred with many of the people of bidah, such as the Jahmiyyah, the Qadariyyah, the Khawaarij, the Rawaafid and their ilk- among those who initiated an innovation, called to it and excommunicated those who opposed it.

The people are four categories in this subject matter [i.e. the obligation of having knowledge of the path of the believers and that of the criminals in detail].

The First Group: They are those who know the path of the believers and that of the criminals in detail-in both knowledge and action. They are the most knowledgeable amongst the creation.

The Second Group: They are those who are blind to both paths- those resembling animals. The path of the criminals comes [to them] and they follow it.

The Third Group: It is that one who concerns himself with (seeking) knowledge of the path of the believers and not its opposite. He only knows (the path of the criminals) by way of its opposition to the (path of the believers) and in a general way, and [holds] that all that is in opposition to the path of the believers is falsehood, even though that is not illustrated to him in detail.  Rather, when he hears some of that which contradicts the path of the believers, he turns away and does not preoccupy himself in understanding and knowing its falsity.  This person is in a state (similar) to one who is safeguarded from following desires- whose heart is neither put at risk nor is he called to (such desires), as opposed to those who are aware of (such desires) and their souls are inclined towards them, but they strive against it for the Sake of Allaah. A letter was written to Umar Ibnul Khattaab (radiyallaahu-anhu) and he was asked about this affair, as to which of the two men is the better- a man who is not put at risk by way of desires and does not go through its difficulties, or a man who is pushed towards it but abandons it for the Sake of Allaah?  Umar (radiyallaahu-anhu) wrote back saying: The one who is desirous of sin but abandons it for the Sake of Allaah is from ‘those whose hearts Allaah has tested for piety. For them there is forgiveness and a great reward.’ [Surah Hujuraat. Ayah: 3]

The Fourth Group: This group knows the path of evil, bidah and kufr in detail and the path of the believers in general. This is the situation of many of those who concern themselves with the beliefs of the previous nations and that of the people of bidah. They are acquainted with (these affairs) in detail, but not with what the Messenger (sallal-laahu-alayhi-wasallam) came with; rather they are acquainted with it in general even though they may know some of its affairs in detail. Whoever examines their books will see that. Likewise, those who know the paths of evil, oppression and corruption in detail and are followers of it; if they repent, abandon these (affairs) and return to the path of the pious believers, then their knowledge of it will only be general.  They will not be acquainted with it in that detailed manner known to those who spend their lives (studying) its regulations and ways.

The Objective: Indeed, Allaah (Glorified be He) loves that one should know the path of His enemies in order to avoid and hate it, just as the path of the His awliyaa (close friends) is known and followed. [An Excerpt from ‘Al-Fawaa’d pages 167-180’. slightly paraphrased]

Finally, we ask Allaah to make us sincere and upright, act upon what we learn and overlook our shortcomings Aameen. And we remind the local Tullaabul Ilm regarding the following admonition by Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah]. [This Is Not An Era of Relaxation, Sleep And Amusement!

https://salaficentre.com/2020/08/01/this-is-not-an-era-of-relaxation-sleep-and-amusement-a-brief-and-powerful-reminder-to-students-of-knowledge-by-shaikh-saaleh-aala-ash-shaikh/

We Obey The Law And Implement Mandatory Government Guidelines, But Beware of Atheists/Alarmists Superstitions Regarding Disease!  

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

Allaah [The Most High] said:

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

And how should I fear those whom you ascribe as partners to Allaah, while you fear not that you have ascribed partners  to Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” – Meaning, how can it be justified by way of sound intellect or by one who has sound understanding to fear that which you have made a partner of Allaah in deity ship when it is the case that such partners can neither harm nor benefit, but you do not fear the fact that you ascribe partners to Allaah in deity ship of that which He neither sent down proof nor legislated for you; (ref 1); rather you only follow desires. (ref 2).  [ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ – It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. Shirk), for them (only) there is security and they are the guided. [Surah Al-An’aam. Aayaat 81-82]

Allaah (The Most High) said:

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ

ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

انظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ

And on the Day when We shall gather them all together, We shall say to those who ascribed partners (to Us): “Where are your partners whom you used to assert (as partners) with Allah)? There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: “By Allah, our Lord, we were not those who ascribed partners (to You). Look! How they lie against themselves! But the (lie) which they invented will disappear from them. [6:22-24]

Allaah [The Exalted] informed us of the fate of the people of shirk on the day of judgement that they will be questioned and rebuked. It will be said to them: [أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُون- Where are your partners (false deities) whom you used to assert (as partners) with Allah)?]- Meaning: Indeed, Allaah has no partners; rather that was a (false claim) and a lie from yourselves.

[ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ – There will then be (left) no Fitnah (excuses or statements or arguments) for them]- Meaning: They will not have any answers when tried and tested by way of this question, except that they will (attempt) to free themselves from their acts of shirk, saying “By Allaah! Our Lord, we were not those who ascribed partners (to You)”. Look at their affair in amazement and how they lie against themselves! They repeat the lie but only in loss and harm against themselves.

[وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُون – But the (lie) which they invented will disappear from them]-Meaning: Those whom they used to assert as partners with Allaah! Indeed, Exalted and Lofty is Allaah above all that they ascribe to Him as partners. (ref 3)

 

Therefore, beware O Muslim! There are people out there whose Kufr and Shirk is always manifesting in their sciences, views, opinions and theories, so be vigilant. We obey rules and guidelines that have been declared mandatory by the government because one has to follow the law of the land, but do not allow the atheists to affect your hearts. Therefore, one must read the clarifications in the following links regarding the concept of contagious disease in the Deen of Allaah and how to behave whether there is a lock down or not.

Read:

How to gather between the Prophet’s negation of contagious diseases and his forbiddance of entering a land which has a contagious disease, and mixing with afflicted people ― Shaikh Ibn Bāz

https://www.abukhadeejah.com/how-to-gather-between-the-prophets-negation-of-contagious-diseases-and-mixing-with-afflicted-people/

https://www.abukhadeejah.com/plague-taun-and-contagious-disease-waba-the-prophet-sahabah-ibn-al-qayyim/

https://www.abukhadeejah.com/if-a-person-has-a-contagious-disease-what-should-be-done/

https://www.salafidawahtooting.com/blog/principles-concernin-infectious-diseases

http://abuiyaad.s3.amazonaws.com/health/ibn-battal-contagion-leprosy.pdf

https://masjidfurqan.co.uk/2020/06/30/belief-attitude-and-behaviour-whether-theres-a-lock-down-or-not-do-not-allow-shaytaan-media-hype-and-scare-mongering-about-illness-to-turn-you-into-a-paranoid-wreck/

Ref 1: As-Sawaa’iq Al-Mursalah. Page 490

Ref 2: Tafseer As-Sadi

Ref 3: Tafseer As-Sadi

They Hate Detail, Clarification And Clear Distinction And Call It Controversy, Whilst It Is Nothing Else But Sound Walaa Wal Baraa

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

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

O my brothers! Should we [not] love and hate for the sake of Allaah [in our relationship with] ahlul bidah?! Should we [not] love and hate for the sake of Allaah [in our relationship with] them, and is that not the strongest handhold of Eemaan?! Each of you knows what the Messenger [sallal laahu alayhi wasallam] stated, “The strongest handhold of Eemaan is love for the sake of Allaah and hate for the sake of Allaah’’. Have we established what this hadeeth necessitates in the correct manner?! By Allaah, I see that love – in most cases – is given to ahlul bidah and in most cases many people show enmity to Ahlus Sunnah! This is something that occurs a lot, so you -O brothers – give excuses to those who fall into the snares of those misguided people to such an extent that there are no more excuses; however, after clarification then the proofs have been established against them.

[Source: Marhaban Yaa Taalibal Ilm. pages 26-27]

No Room For Fear-mongering And Deception! Muslim Employs a Robust Principle When Verifying News

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

Allaah [The Most High] said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allaah upon you, you would have followed Shaitaan (Satan), save a few of you.'[4:83]

Imaam Ibn Katheer (rahimahullaah) said: ”In this ayah (there) is a rebuke against the one who rushes towards affairs and then gives news about it before verifying it – circulates and spreads it -and perhaps there is no credibility in it.”

Therefore, this ayah obligates verification and clarification when (news) is heard, as Ibn katheer (rahimahullaah) mentioned. It rebukes the one who hastens in transmitting and spreading (news) before verifying its credibility.

This ayah (also) guides to another affair and that is (important news touching public safety and fear) is to be relayed to those in authority from amongst the Scholars and the Rulers and not to the common people, for there is no benefit in transmitting it to the common people; rather what is of benefit is that it is transmitted to the people in authority because they are those with a sound understanding of the affairs and the benefits that are extracted from them. They are the ones with the ability to avert the harmful affairs.

Ibn Katheer then mentioned a number of narrations about being careful about hastiness and lack of verifying news- and from them is a narration by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ‘’It is enough for a man to prove himself a liar when he goes on narrating whatever he hears’’.

And Mugheerah bin Shubah (radiyallaahu-anhu) said, ‘’The Messenger of Allaah (sallal-laahu-alayhi-wasallam) forbade Qeel Wal Qaal (i.e. so and so said)’’.  Ibn Katheer (rahimahullaah) said, ‘’It is the one who narrates a great deal of that which the people say without verification, contemplation and clarification’’.

Then Ibn Katheer (rahimahullaah) stated: The hadith of Umar (radiyallaahu-anhu) collected by Bukhaari and Muslim should be mentioned here; when Umar was told that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) divorced his wives, he left his house and entered the mosque, where he found the people talking about it; so he could not endure waiting and ask for the permission of the Prophet (sallal-laahu-alayhi-wasallam) to speak to him; then Umar asked the Prophet, saying, ‘‘Have you divorced your women?’’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So Umar said, I said ‘Allaahu Akbar……’

And in the narration collected by Imaam Muslim, Umar said, I asked, ‘Have you divorced them?’ The Prophet (sallal-laahu-alayhi-wasallam) said, ‘No’.  So I stood by the door of the mosque and shouted with a loud voice, saying, ‘The Messenger of Allaah did not divorce his wives’.  Then the ayah (i.e. Ayah 83, Surah Nisaa) was revealed.  Umar said, ‘I investigated this affair properly’ (i.e. whether the Prophet did divorce his wives).

Imaam As-Sadi [rahimahullaah] said about this Aayah [i.e. An-Nisaa 83]: This is a moral conduct [commanded by Allaah] to His slaves – that they do not do this [i.e. hasten to spread news]. And it is obligated on them that when there comes to them an affair from the important affairs – matters related to a universal benefit for the people, public safety and those affairs on which depends the sorrow or happiness of the believers, or an affair of public fear which may bring about calamity upon them- that they should verify the [news of that affair] and not to be hasty in spreading it; rather they should refer it back to the Messenger [sallal-laahu-alayhi-wasallam] and to those in authority- the people of sound opinions, the people of knowledge; those who can give sound advice, the people of intelligence and those who approach affairs with calmness, and they are those who know what is of overriding benefit and that which is in opposition to it [i.e. the scholars].  So, if they see that disseminating such news will bring about an overriding benefit for the Muslims, strengthen them, bring about happiness and make them vigilant over their enemies, then they would disseminate such news; but if they see that there is no overriding benefit in disseminating such news, or that there is benefit in it, but there is more harm in doing so; then they would not circulate such news.  That is why Allaah stated: [ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ – If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)]- Meaning: They would have derived from it [the proper cause of action] through contemplation and through their correct opinions and rightly guided sciences.

Therefore, in this there is proof regarding a principle related to a moral conduct, that when an [important affair] from the [important affairs] suddenly appears, it is obligatory to refer it to those who are competent in the affair and one should not put himself forward before them, for that is closer to correctness and [safer] in preventing mistakes. And in this, there is a prohibition against being hasty in circulating news [that is related important affairs of public safety or fear] and a command to contemplate before speaking- to look into the affair, as to whether it is an affair of overriding benefit to be dealt with, or whether it should be avoided if it does not carry an [overriding benefit].

[وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ – Had it not been for the Grace and Mercy of Allah upon you]- Meaning: by way granting you the ability to act upon righteousness, instructed you with moral conducts and taught you that which you never knew, then [لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬  – you would have followed Shaitan (Satan), save a few of you]. [Ref 1]

Allaah [The Exalted] said: [ يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ إِن جَآءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوۤاْ أَن تُصِيبُواْ قَوْمًا بِجَهَالَةٍ فَتُصْبِحُواْ عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ – O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done]. [Surah Al-Hujuraat. Aayah 6]

Imaam As-Sadi [rahimahullaah] said: This is also one of the moral etiquettes that are obligated on the people of [sound] understanding to adorn themselves with and put into practice. And that is if a rebellious sinful person informs them of some news, they should verify his news and not to merely accept it, because indeed there is great danger [in doing so] and [possibility] of falling into sin. That is because if his news is placed at the same level with the news given by truthful reliable person, one might pass a judgement based on that news and what it necessitates, so loss of life and wealth occurs without right due to that news and thus brings about regret; rather, what is obligated with regards to the news given by a rebellious sinful person is that it is verified and clarified. So, if the proofs and clear indications demonstrates his truthfulness, then it [i.e. the news] is acted upon and declared to be true; but if they demonstrate that he is lying, then it is declared to be lies and not acted upon. Therefore, in this [Aayah]  there is a proof that news [given] by a truthful person is accepted, the news [given] by a liar is rejected and the news [given] by a rebellious sinful person is suspended as we have stated. [Ref 2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Slightly paraphrased]


[Ref 1: An Excerpt from ‘Al-Fitnah Wa Mawqiful Muslim Minhaa’ pages 78-83: By Shaikh Muhammad Aqeel [hafidhahullaah]. slightly paraphrased]

[Ref 2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Slightly paraphrased]