Giving up Argumentation

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد

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Allaah سبحانه و تعالى Said in Al-Qur’an:

وَلاَ تَنَازَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواْ

“Do not dispute (with one another) lest you lose courage (and your strength departs), and be patient…” [Al-Anfaal: 46]

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Muhammad al-Ameen ash-Shanqeeti رحمه الله تعالى said in his Tafseer:

نهى الله جل وعلا المؤمنين في هذه الآية الكريمة عن التنازع، مبينًا أنه سبب الفشل، وذهاب القوة، ونهى عن الفرقة أيضًا في مواضع أخر، كقوله‏:‏ ‏{‏وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ‏}‏، ونحوها من الآيات، وقوله في هذه الآية‏:‏ ‏{‏وَتَذْهَبَ رِيحُكُمْ‏}‏ أي قوتكم‏

“In this Noble Ayah, Allaah جل وعلا has forbidden the believers from disputing (arguing and fighting), indicating this as a cause for failure (and defeat) and the departure of strength. And He also forbade disunity (and division)… As He Said: “And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves” and similar Ayaat to this. And the Words in the Ayah, ‘lest you lose courage’ means (loss of) your strength.”

The Messenger of Allah صلى الله عليه وسلم said:

ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل

“No people fall into misguidance after having been guided except when they are given to constant dispute (among themselves).” [Sunan Tirmidhi, 3253, who graded it as hasan saheeh - graded as hasan by al-Mundiri, Ibn Hajar and others (see 'Saheeh al-Jaami', 5633)]

The Messenger of Allah صلى الله عليه وسلم said:

إن أبغض الرجال إلى الله الألد الخصم

“The most hated of men to Allah is the one who quarrels often.” [Bukhari, 2457 and Muslim, 2668]

Shaykh Salih al-Fawzan commented on this hadeeth in his ‘Sharh Usool Al-Imaan’ (of Ibn Abd Al-Wahhab) and said:

في هذا حديث النهي عن الجدل والخصومات, وأنه ينبغي على المسلم إرادة الحق, لا التغلُب بحجته و إن كانت باطلة كما هو حال أهل الضلال.
وقوله (صلى الله علية وسلم): “الألد” أي: شديد الخصومة بالباطل.
وقوله: “الخصم” أي: الحاذق بالخصومة والمذموم هو الخصومة بالباطل في رفع حق ا واثبات باطل.
والله جلَ وعلا يبغض الألدَ الخصم, لأنه ليس قصده الحق وإنما حب ظهور الحجة بالخصومة ولو بالباطل, ولأن كثرة المخاصمة تفضي غالبا إلى ما يذمُ صاحبه, لأن أكثر المخاصمة تكون في باطل من أحد الطرفين, و لهذا جاء النهي عنها

“In this hadeeth is the prohibition of argumentation and quarrel, and that it is incumbent upon the Muslim to only seek the truth, not to overcome (his opponent) by his argument even though it is falsehood, as is the case of the people of misguidance.

And he صلى الله عليه وسلم said: ‘Al-Aladd’, which means one who unjustly (and excessively) quarrels with falsehood.

And he صلى الله عليه وسلم said: ‘al-Khasim’, which means one who is proficient at quarrelling and what is reprehensible is to argue with falsehood by removing the truth and establishing falsehood.

And Allaah (Jalla wa ‘Alaa) despises this type of person because his purpose is not to establish the truth, rather to love to overcome others with his arguments even though it is falsehood. And because a lot of excessive argumentation leads to disparaging the person. (And) because in most arguments, one of the parties is arguing with falsehood, and this is why it is prohibited.”

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Abu Hurayrah رضي الله عنه is reported to have narrated that the Messenger of Allaah صلى الله عليه وسلم Said:

من جادل في خصومة بغير علم ، لم يزل في سخط الله حتى ينزع

“Whoever argues without knowledge in a dispute, will remain in the Wrath of Allah until he abandons (his argument).”

[Ibn Abi Dunya, 'Dham al-Gheebah wan-Nameemah' 14, and 'Abaad al-Lisaan', 151 - Isnad is graded as da'eef by al-Araqi in 'Takhreej al-Ihya', 3/147 and al-Albani in 'Da'eef al-Jaami', 5541]

Despite the weak sanad of this particular hadeeth, its meaning remains proven and correct. Abu Hatim (in ‘Jarh wa Ta’deel’, 4/1/329) said there is an alternative witness to this hadeeth by way of Ibn Umar in a marfu’ form, which states:

ومن خاصم في باطل وهو يعلمه ، لم يزل في سخط الله حتى ينزع

“…and whoever argues in falsehood knowingly, will remain in the Wrath of Allah until he abandons (his argument).”

[This narration is found in Sunan Abi Da'wud, 3597; Musnad Ahmad, 7/204; al-Hakim, 2/27; al-Bayhaqi, 11122 and others. It has been graded as saheeh by al-Hakim (and ad-Dhahabi agreeing in his 'Mahdhab', 5/2211 and 7/3481); ibn Muflih in 'Al-Adaab', 1/58; al-Haytami al-Makki in 'Az-Zawajir', 1/248; Ahmad Shakir; al-Albani in 'Saheeh al-Jaami', 6196 and 'Irwa' al-Ghaleel', 7/349; Muqbil al-Waadi' in 'Saheeh Musnad', 768; and others]

Al-Adheemabadi commented in his valuable ‘Awn al-Ma’bood’ that “arguing in falsehood knowingly” refers to one who knows his argument (and view) is invalid, or knows that it is not true, or knows that his opponent is correct. He knows its falsity while insisting upon it being the truth…”

What should strike utmost fear into the heart of any discerning Muslim is the liability of being under the Wrath of Allah until the time one abandons his false argumentation and insistence upon it. The word ‘wrath’ appears more than twenty times in the Qur’an, mostly in relation to the Yahood and those who indulge in the most severe of crimes. Its inference becomes even more clear when Allah Said about mushrikeen and those who argued falsely with their Messengers:

كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِن تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ

“…Likewise belied those who were before them, (they argued falsely with Allah’s Messengers), till they tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie’.” [Al-Anaam, 148]

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Jundub bin Abdullah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

اقرءوا القرآن ما ائتلفت عليه قلوبكم ، فإذا اختلفتم فقوموا

“Read the Quran as long as your hearts are drawn close (in agreement) with each other (in respect to it), if there is disagreement (among you), then stand up (and leave).” [Saheeh al-Bukhari, 4773/6843 and others]

Ibn Hajar said in his ‘Fath al-Bari’ (4773) that this means any disagreement that may occur over any understanding (of the meaning) of the Qur’an, one should leave the situation. The purpose of dispersing from such a gathering is so as to not allow the differences to fester and cause enmity to arise between people and result in evil… It is not allowed to snarl at an opposing opinion so as not to cause grievance and dissent among people, (and remember the Words of Allaah): “O you who believe! Ask not about things which, if made plain to you, may cause you trouble…” [Al-Ma'idah, 101]

If (valid) differences of views give rise to suspicion and dispute, this calls for separation and everyone is strongly advised not to indulge in disputation and argumentation about the Book of Allah. Ibn Katheer has further comments here

The following is a most profound incident found in the Musnad of Imam Ahmad, which every Muslim needs to acquaint himself with:

خرج رسول الله صلى الله عليه وسلم ذات يوم والناس يتكلمون في القدر، قال: فكأنما تفقأ في وجهه حب الرمان من الغضب، قال: فقال: ما لكم تضربون كتاب الله بعضه ببعض؟ بهذا هلك من كان قبلكم. قال فما غبطت نفسي بمجلس فيه رسول الله لم أشهده بما غبطت نفسي بذلك المجلس أني لم أشهده

“The Messenger of Allah صلى الله عليه وسلم came out and heard some people speaking about al-qadr (i.e. they were arguing over the issue of pre-destination and each of them using Ayat of the Qur’an to support their stance). One of them became angry and his face swelled up like a pomegranate. The Prophet صلى الله عليه وسلم said: ‘What is this you are striking the Book of Allah for? This (argumentation [and too much questioning]) was what destroyed those before you…”  [Musnad Ahmad, 6492; Ibn Maajah and others - graded as saheeh by Al-Albani]

The Qur’an was not revealed for the purpose of arguing over it, nor was this what the Prophet صلى الله عليه وسلم was sent with nor ordered the Muslims with – that they should (perceiving) set one part of the Book of Allah against other parts or to debate and deliberate upon it without knowledge.

Our Salaf, from the Companions and those who came after them disliked debating and arguing at any length, and warned as ‘Abd-Allah ibn Abbas رضي الله عنه said:

باب شرك فتح على أهل الصلاة : التكذيب بالقدر ، فلا تجادلوهم فيجري شركهم على أيديكم

“The trap door (of evil) opened for people of Salat (i.e. Muslims) is: the denial (disbelief) in qadr, and that they quarrel so that (there is real risk of) shirk occurring on their hands.”

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Our attitude should be as that of Hasan al-Basri, when a man came to him and said, “I wish to debate with you about the Deen.” Hasan replied: “I know my Religion. If you have lost your Religion go and look for it.” [Al-Laalakaa'i, 'Sharh Usool I'tiqaad Ahlus-Sunnah', 215; Ibn Battah, 586 and others]

Imam Shafi’i from his golden pieces of advice said:

إذا نطق السفيه فلا تجبه فخير من إجابته السكوت فإن كلمته فـرّجت عنـه وإن خليته كـمدا يمـوت

“If the fool* speaks, don’t respond to him as silence is the best answer (for him). If you (do) speak to him (then) you have supported him (i.e. his foolishness by giving him importance); and if you left him (without speaking/answering), then in anguish he dies.”

* Those without sense, wisdom or sincerity – who do not seek the truth, but rather want to perpetuate their nonsense and unnecessary arguments and wrangling.

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See here also

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May Allah allow patience and wisdom to prevail among the Muslims.

The intelligent one

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Sufyan ibn Uyaynah narrated a statement (upon the authority of ‘Amr bin al-Aas رضي الله عنه ) that he said:

لَيسَ العاقِلُ مَن يَعرِفُ الخَيرَ مِن الشَّرِ, وَلَكَنَّ هو الّذِي يَعرِفُ خَيرَ الشَّرَين

“The intelligent one is not the one who knows the difference between good and evil, rather he is the one who knows (i.e. able to recognise) the lesser of two evils”  [Siyar al-A'laam an-Nabula', 3/74]

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1. From the Qawa’id al-Fiqiyyah is the principle: “The lesser of two evils should be used in removing the greater evil“. It is a principle established and agreed upon within the four schools of fiqh (madhahib) and has been mentioned in most of the books written on Usool al-Fiqh. It is based on the concept of avoiding sins and harm as much as possible, which is derived from the general guidelines found in the Qur’an and Sunnah.

It is the responsibility of a qualified jurist to be able to discern between two evils; as the eminent companion, ‘Amr ibn Al ‘Aas (is also reported to have) said:

ليس الفقيه من يعرف الخير من الشر، ولكن الفقيه من يعرف خير الخيرين، يعرف شر الشرين

“A faqeeh is not one who knows the good from the bad, but rather he is one who knows the better of two goods and the worst of two evils.”

2. Many scholars have commented on this noble principle when discussing the hadeeth:

من رأى منكم منكرا فليغيره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان

“Whoever from you sees an evil (vice), let him change it with his hand, and if he is unable to do so, then (he should change it) with his tongue, and if he is unable to do so, then (he should at least dislike it) in his heart, and that is the weakest (level of) faith.” [Saheeh Muslim, 49]

In his explanation of the hadeeth, Imam Nawawi quoted various scholars who elucidated on the principle of ‘reducing/diminishing harm’ via the context of this hadeeth. One of the scholars he quotes is Qadi Iyad, who stated that if an individual believes that changing something with his hand will cause greater harm, such as either being killed or causing the death of another, then he should abstain from physical involvement, and such is the case with attempting to bring about change through one’s speech – this being the point of the hadeeth.

3. Commenting on the same hadeeth, Qadi Abu Bakr ibn Al ‘Arabi said (in his ‘Ahkam al-Qur’an’) that if it is possible to remove the evil through the tongue of the objector then he should do so, otherwise he should resort to the use of physical force. However, if it is not possible to remove this evil except by taking up arms then such a strategy should be abandoned given that the taking up of arms between people may eventually lead to widespread civil discord – a greater harm than letting the relatively lesser evil persist.

Many other scholars have discussed it in detail…

4. Shaykh al-Islam for example, declared ijma’ on taqleel al-mafaasid stating that it was not rational to merely know the good from the bad, but it is incumbent to know that which is best and that which is more evil:

ومعلوم أن الشريعة جاءت بتحصيل المصالح وتكميلها، وتعطيل المفاسد وتقليلها

“The shari’ah was revealed for the attainment and perfection of al-masalih (benefits) and the prevention and reduction of al-mafasid (harms)… He continued to explain that this means suppressing the lesser of two benefits in order to attain the better of the two, as well as acting in accordance with the lesser of two evils and harms whilst also suppressing the worst of the two. [Majmu' Fatawa, vol. 20 (see here)]

Otherwise, the one who is unable to weigh-up  an action in accepting or leaving it (against the legal benefits and harms) risks abstaining from obligatory acts and committing those that are impermissible.

5. Similarly, Ibn Nujaym stated that if one is faced with two evils that cannot be avoided the individual is to turn away from the greater evil by committing the lesser one (see ‘Al Ashbah wal-Nazaa’ir, ch. 98)

Ibn Al Qayyim said: “…the (shar’i) rule is to oppose the greater harm by considering the lesser one.” [I’laam Al Muwaqqi’een 2/6]

Al-Shatibi in his ‘Al-Muwafaqat’ and Ibn ‘Abd al-Salam in his ‘Qawaid Fiqhiyyah’ provide further details and elaborations on this topic…

6. Clarifying a misconception of this principle

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And Allaah is the source of guidance.

What was it about Zahir?

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Anas bin Malik رضي الله عنه narrated that:

أن رجلا من أهل البادية كان اسمه زاهر بن حزام أو حرام ، قال : وكان النبي صلى الله عليه وسلم يحبه وكان دميما ، فأتاه النبي صلى الله عليه وسلم يوما وهو يبيع متاعه ، فاحتضنه من خلفه وهو لا يبصره ، فقال : أرسلني ! من هذا ؟ فالتفت فعرف النبي صلى الله عليه وسلم ، فجعل لا يألو ما ألزق ظهره بصدر النبي صلى الله عليه وسلم حين عرفه ، وجعل النبي صلى الله عليه وسلم يقول : من يشتري العبد ، فقال : يا رسول الله ! إذا والله تجدني كاسدا ، فقال النبي صلى الله عليه وسلم : لكن عند الله لست بكاسد ، أو قال : لكن عند الله أنت غال

“There was a man from the people of the desert whose name was Zahir bin Hizam (or bin Haram). And he was loved by the Prophet صلى الله عليه وسلم – He was (also) not of a pleasant (facial) appearance. The Prophet صلى الله عليه وسلم came to him one day, while he (Zahir) was selling his goods (in the market) and embraced him (from behind) so that he (Zahir) could not see who it was [nb. in another narration he صلى الله عليه وسلم placed his hands over his eyes to stop him from looking behind]. Zahir asked: ‘Tell me, who is this?’, he turned and found it was the Prophet صلى الله عليه وسلم, so he continued to rub his back (and cling) onto the chest * (of the Prophet صلى الله عليه وسلم). Upon this, the Prophet صلى الله عليه وسلم (held him and) said (in jest to those around him): ‘Who would like to buy a slave (from me)’? He (Zahir) said: ‘O Messenger of Allaah, by Allaah you will find me to be a poor sell (i.e. I’ll be of no value)’. The Prophet صلى الله عليه وسلم said: ‘But with Allaah you are not unsellable?’ [in another narration 'But with Allaah you are valuable'].”

[Al-Bayhaqi, 'Sunan al-Kubra', 10/248 [found in Musnad Ahmad, Musnad Abi Ya'la and Bazzar with slight variations] – graded as saheeh by Ibn Katheer in ‘Al-Bidaayah’, 6/48; Ibn Hajar in ‘Al-Isaabah’, 1/542; Al-Haythami in ‘Majma az-Zawa’id’, 9/371 (#15979) and al-Albani in ‘Takhreej Mishkat al-Masabih’, 4815 (see also ‘Mukhtasar Shama’il’, 204)]

* (This gesture of rubbing his back with the body of the Prophet صلى الله عليه وسلم was due to the barakah he hoped to attain).

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So what was it about Zahir رضي الله عنه that made him loved by Allaah and His Messenger صلى الله عليه وسلم?

There is little known about him from the books of history and biographies… What is known is that he was a simple man from the desert, and whenever he came to Madinah, he would bring gifts for the Prophet صلى الله عليه وسلم, and would be looked after by him صلى الله عليه وسلم. He also partook in some of the battles along with the Muslims.

The Prophet صلى الله عليه وسلم would say: إن زاهرا باديتنا ، و نحن حاضروه – “Zahir is our man of the desert, and we are his attendees (in town).” [see 'Saheeh al-Jaami', 2087]

Profound Naseehat for Every Du’at

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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A profound piece of advice Sh. Muhammad Hasan received from Allaamah as-Shaykh Ibn Uthaymeen رحمه الله تعالى:

“…By Allaah my brothers, the shaykh said some words to me that until today, It leaves me in wonder how the shaykh spoke with such words. And how he gave advice that I personally could never have imagined. Imagine what you think the shaykh would be expected to say; you’ll think he would say ‘take care of the da’wah and seeking knowledge’, and ‘do not create disunity’, ‘be wise and merciful’ and the likes of such advices etc. But the shaykh stayed silent for a while, looked at the ground pondering. He then looked at me and said… “And my advice to you is that whomever you cannot convince with the da’wah, make them neutral.”

Did you understand? Did you understand? Whomever you cannot convince with da’wah, make them neutral. Keep them neutral. Do not make them your enemy! Do not make them enemy of the da’wah, do not increase opponents of the da’wah. Look at the advice of the Aalim. Make them neutral. O youth, do not increase the enmity towards the da’wah…”

Transcribed from here

Summary: Thus if you can not convince others of the da’wah, then at least do not give them a reason to hate the da’wah or disrespect the da’wah. Make them neutral towards the da’wah and try to stay on good terms.

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Shaykh bin Baaz رحمه الله تعالى said:

ولا سيما في هذا العصر، هذا العصر، عصر الرفق والصبر والحكمة، وليس عصر الشدة والناس أكثرهم في جهل، في غفلة وإيثار للدنيا، فلا بد من الصبر، ولا بد من الرفق حتى تصل الدعوة، وحتى يبلغ الناس وحتى يعلموا. ونسأل الله للجميع الهداية

“…And particularly in this day and age, it is an age of being gentle, and of being patient, and of having wisdom. It is not an age of being harsh and strict (because) the majority of the people are in (a state of) ignorance and negligence – influenced by (and preferring) the worldly affairs of this life. So it is necessary to have patience and it is necessary to be gentle until the call (of da’wah) has reached them and until it has been conveyed to the people and until they come to understand. We ask Allaah to grant everyone guidance.”

[Majmu' Fataawaa - vol. 10, p. 114]

Abandoning actions for the sake of people

Abondoning Actions For The Sake Of The People

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By: Shaykh ‘Abd Al-’Azeez ibn ‘Abdullaah ar-Rajhi
Translated from: http://www.sh-rajhi.com (fatwaa #647)

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Question: Is the one who abandons an action for the sake of the people (a form of) riyaa’ (showing off)? Like the person who has a habit of praying the night prayer and he travels with a group of people who do not pray the night prayer, so he abandons it, because he is afraid that he may fall into riyaa’.

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Answer: The Scholars say: Actions for the sake of the people is shirk [i.e. hidden shirk] and abandoning actions for the sake of the people is also shirk. And the one free (exempted) from this is the one whom Allaah Pardons. It is upon a person to struggle with his own soul and not leave off the actions. He should struggle with his own soul. If he abandons the actions for the sake of the people, then he has fallen into riyaa’.

Performing actions for the sake of the people is riyaa’ and abandoning the actions for the sake of the people is also riyaa’. But it is upon the man to struggle with his own soul and seek assistance from Allaah and not abandon the actions. Yes. Perhaps he will be a role model. Perhaps there is a benefit in it, that he will be a role model (for the other people).

Taken from

Books of Ahl al-Kitab

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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In relating the story of the Ahl al-Kahf, Allaah سبحانه و تعالى Said regarding those who conjecture about the ghayb:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

“(Some) say they were three, the dog being the fourth among them; and (others) say they were five, the dog being the sixth – guessing at the unseen; (yet others) say they were seven, and the dog being the eighth. Say (O Muhammad صلى الله عليه وسلم): “My Lord knows best their number; none knows them but a few.” So debate not (about their number) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture – Jews and Christians about the affair of the people of the Cave).” [Al-Kahf: 22]

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Regarding the kutub of the Ahl al-Kitab, Ibn Uthaymeen رحمه الله تعالى said:

“In summary, what has come in their books (i.e. the previously revealed books) – divides into two types and two things:

Firstly: That about which Allaah has narrated to us in the Qur’an, or the Messenger of Allaah صلى الله عليه وسلم (has narrated to us), then this is accepted and correct.

Secondly: What the People of the Book have narrated, then this does not escape from three situations:

i) The first situation: That our legislation testifies to its falsity, it is obligatory upon us to hold it as false and to reject it.

ii) The second situation: That whose truthfulness our legislation testifies to, so we accept it as true and accept it due to the witness of our legislation over it.

iii) The third situation: What is neither from this (the first) or that (the second), it is obligatory upon us to withhold, because they do not believe (i.e. are not Muslim), and thus in their report, there will occur lying, change, addition and decrease.

[Source: 'Sharh Riyaadh as-Saaliheen', 1/450 - through “Mu’jam at-Ta’reefaat wad-Dawaabit wat-Taqseemaat wal-Fawaa’id Fil-Musannafaat al-I’itqaadiyyah lish-Shaykh Ibn al-Uthaymeen”, pp. 362-363]

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With regards to narrations that originate from Judeo/Christian sources, Dr. Sadhan has a nice article as to their status, which can be found here

Allaah knows best.

When the believer complains

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Umm al-Mu’mineen A’ishah رضّى الله عنها narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إذا اشتكى المؤمن أخلصه من الذنوب كما يخلص الكير خبث الحديد

“When the believer complains* (to Allaah), he gets purified from (minor) sins just as iron gets purified of impurities from the bellows (of fire).”

[Ibn Hibban, 695 and al-Bukhari in 'Adab al-Mufrad' - graded as saheeh by Haytami al-Makki and al-Albani (see 'Saheeh al-Jaami', 344 and 'Silsilat as-Saheehah', 1257)]

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* The believer knows that it is only Allaah سبحانه و تعالى who can help in difficulty and ease. Whether he is suffering from an affliction or being tested through fitan, he does not take the matter up with fellow-creation, but rather he accepts Allaah’s Decree and is patient with it, and complains only to the One who Hears and Sees all and the One who can relieve distress. It is testament to one’s strength of faith that one does not complain of one’s situation to others, but rather he complains to the One who Has Decreed the source of the complaint for him.

It is like the words of Ya’qoob عليه السلام when he directed his need to Allaah and said:

إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ

“I only complain of my grief and sorrow to Allaah…” [Yusuf, 86]

Or like the words of our Prophet صلى الله عليه وسلم after his bitter experience in Ta’if, when he said:

اللهم إني أشكو إليك ضعف

“O Allaah, I complain to You of my weakness…”

And Allaah سبحانه و تعالى also Mentioned the complaint of Khawlah bint Tha’labah:

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَ‌كُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ‌

“Indeed Allaah has heard the statement of her who disputes with you (O Muhammad صلى الله عليه وسلم) concerning her husband, and complains to Allaah. And Allaah hears the argument between you both. Verily, Allaah is All-Hearer, All-Seer.” [Al-Mujaadilah, 1]

While she brought her case to the Messenger صلى الله عليه وسلم, she continued to exhibit patience and reliance upon Allaah and complained to Him alone of her worry and state of anxiety and sorrow. Allaah and His Messenger ruled in her favour and this is from the the way of the believers – one may solicit the support of people in what they may be able to help with, but ultimately one’s trust and patience and reliance and complaint is for Allaah alone.

The parable of the iron is also profound… Just as (rusted) iron is smelted through the intense bellows of fire (furnace) to reach a stage of purity, so does man become purified from his sins through his show of patience, while being subjected to all types of suffering. He takes his case to Allaah alone, relying upon Him for deliverance from his situation.

It is from the Wisdom and unbound Blessings of Allaah, that He uses afflictions and trials as a means of purification and forgiveness for His slaves. The Messenger of Allaah صلى الله عليه وسلم said:

ما يصيب المسلم ، من نصب ولا وصب ، ولا هم ولا حزن ولا أذى ولا غم ، حتى الشوكة يشاكها ، إلا كفر الله بها من خطاياه

“Nothing befalls a Muslim, of fatigue or hardship, of sorrow or hurt or distress, even if be a prick (he receives) from a thorn, except that Allaah expiates some of his sins by it.” [Saheeh Bukhari, 5641]

When the Prophet صلى الله عليه وسلم would enter upon someone who was enduring an illness, he would say:

لا بأس طهور إن شاء الله

“Never mind, may it (the sickness) be a purification (for you) if Allaah wills.” [Saheeh al-Bukhari, 3616 (also see Shaykh Sadhaan's book of the same tite here)]

The Messenger of Allaah صلى الله عليه وسلم said:

ما يزال البلاء بالمؤمن والمؤمنة في نفسه ، وولده ، وماله ، حتى يلقى الله وما عليه خطيئة

“Afflictions (and tribulations) will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” [Tirmidhi, 2399 - graded as saheeh in 'Silsilat as-Saheehah', 2280]

The Messenger of Allaah صلى الله عليه وسلم said:

عجبا لأمر المؤمن لا يقضي الله له قضاء إلا كان خيرا له : إن أصابته ضراء صبر فكان خيرا له ، وإن أصابته سراء شكر فكان خيرا له

“Amazing is the affair of the believer, for all his affair (destined by Allaah) is good. If something good happens to him, he is thankful for it and that is good for him. If something of harm befalls him, he bears it with patience and that is good for him.” [Saheeh Muslim, 2999]

The words “that is good for him” remain unqualified, which means the reward for the one who maintains patience and is thankful in all his affairs, will be huge and without measure – and “the greatest of rewards come with the greatest of trials…” (see Tirmidhi, 2396).

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May Allaah keep us firm upon His Tawheed and increase our Tawwakul.

Out of fear of falling into the harmful

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Allaah سبحانه و تعالى Said in Al-Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ

“O you who believe! Have Taqwah of Allaah as is His Right (to be feared).” [Aal-Imran, 102]

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‘Atiyyah bin Urwa’ as-Sa’di رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

لا يبلغ العبد أن يكون من المتقين حتى يدع ما لا بأس به حذرا لما به البأس

“No servant will acquire the status of the Muttaqeen until he abandons what is harmless, out of caution (or fear) of falling into what is harmful.”

[Sunan Tirmidhi, 2451 (who classed it as 'hasan ghareeb'); also narrated by Ibn Majah, 2/1409 [#4215]; Al-Hakim, ; Mu’jam al-Kabeer, 446; Bayhaqi, 5/335; Musnad ibn Abi Shaybah, 591 and others – graded as da’eef by al-Albani in ‘Da’eef Tirmidhi’ and ‘Da’eef ibn Majah’ 4977 – see also Tafseer ibn Abi Hatim and Ibn Katheer, ‘Al-Baqarah’, 2]

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1. In his valuable ‘Tuhfat al-Ahwadi’, #2451, al-Mubarakpuri commented about “acquiring the status of the Muttaqeen”:

المتقي في اللغة اسم فاعل من قولهم وقاه فاتقى والوقاية فرط الصيانة وفي الشريعة الذي يقي نفسه تعاطي ما يستحق به العقوبة من فعل وترك , وقيل التقوى على ثلاثة مراتب : ‏

“Al-Mutaqi in the (Arabic) language is a name for the one who takes precaution in safeguarding himself (from excessiveness), which the Shari’ah protects the self from pursuing (a likely penalty that may arise from it) through his act of leaving it. It is said that taqwah is built upon three levels”:

الأولى : التقوى عن العذاب المخلد بالتبري من الشرك , كقوله تعالى { وألزمهم كلمة التقوى   ‏
والثانية : التجنب عن كل ما يؤثم من فعل أو ترك حتى الصغائر عند قوم , وهو التعارف بالتقوى في الشرع والمعنى بقوله { ولو أن أهل القرى آمنوا واتقوا
والثالثة : أن يتنزه عما يشغل سره عن الحق ويقبل بشراشره إلى الله وهي التقوى الحقيقية المطلوبة بقوله تعالى : { اتقوا الله حق تقاته } والحديث وإن استشهد به للمرتبة الثانية فإنه يجوز أن ينزل على المرتبة الثالثة

And about “out of caution (and fear) of falling into what is harmful”, he said:

مفعول له أي خوفا من أن يقع قيما فيه بأس . قال الطيبي رحمه الله : قوله أن يكون ظرف يبلغ على تقدير مضاف أي درجة المتقين . قال المناوي : أي يترك فضول الحلال حذرا من الوقوع في الحرام

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2. As-Sundi said that this means abandoning the harmless (even) where there is nothing wrong in what was being left, in replacement of what is good (or better)… (and leaving the harmless) out of habit for what is not conducive to one’s character – [see 'Hashiyah as-Sundi 'ala Ibn Majah', 4215]

3. Speaking about deliberation in protecting oneself against harm, Ibn al-Qayyim said in his Fawa’id:

التقوى ثلاث مراتب
حمية القلب والجوارح عن الآثام والمحرمات
حميتها عن المكروهات
الحمية عن الفضول وعما لا يعنى . وقد كان السلف الصالح يتقون بعض المباحات خشية الوقوع في المحرمات , فيجعلون التقوى حائلا منيعا من الوقوع فيما حرم الله

“Tawqah has three levels:

i. Protection of the heart and limbs against sin and muharamaat (forbidden matters)

ii. Protection against the makruhaat (disliked/detestable matters).

iii. Protecting against curiosity and whatever does not concern you. And the righteous Salaf were cautious of permissible matters, for fear that they (could be led to) fall into the forbidden matters afterwards. So they made taqwah an impenetrable barrier from falling into that which Allaah has forbidden…”

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4. Ibn Rajab mentioned that the Salaf would be greatly apprehensive of this Ayah:

إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Verily, Allaah accepts from those who are Al-Muttaqoon.” [Al-Ma'idah, 27]

Question: If we do not have taqwah, does this mean our actions are liable for rejection? If our actions are not achieving the desired results from prescribed acts (that increase one in taqwah) like fasting etc. then there is something fundamentally wrong with our priorities, and this concern alone should be sufficient to give any Muslim sleepless nights.

5. Likewise Allaah سبحانه و تعالى Said about that Qur’an, that it is:

هُدًى لِّلْمُتَّقِينَ

“guidance for those who are Muttaqoon.” [Al-Baqarah, 2]

Again the question arises: Can the Qur’an guide those who have no taqwah; or is tawqah a pre-requisite for being guided by Allaah? One key ingredient of taqwah is ikhlas (pure sincerity), when one has ikhlas (whether a Muslim or a non-Muslim), it is a means by which Allaah opens up their hearts to receive guidance – And Allaah guides not the fasiqoon nor those who disbelieve nor those who plot betrayal.

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6. Once we understand the inherent status of tawqah in Islam, it becomes profoundly clear the risks associated with having a casual attitude towards things that are considered permissible where there is no real need or purpose behind indulging in them. The above hadeeth provides a recommendation and a means to training the heart to become muttaqi – by constantly being on guard for any possibility of falling into a harm and/or sin. Aiming instead for a higher objective that instils the essence of tawqah within us, thereby becoming receptive of Allaah’s acceptance and mercy and grace.

And Allaah alone is the source of guidance.

Abu Bakr…A Qur’anic Analysis

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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There are too many narrations to enumerate in reference to Abu Bakr’s virtues and merits. This article is a simple 2-point analysis about the one whom the Prophet صلى الله عليه وسلم is reported to have said:

ما طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين خير من أبي بكر وعمر

“There is no one better, after the Prophets and Messengers upon whom the sun rises over and sets than Abu Bakr and Umar.”

[Ibn Hanbal, 'Fada'il Sahabah', 110; Ibn Hibban, 'At-Thiqat', 363; Khateeb, 'Jaami al-Akhlaq', 1716; Tareekh Dimishq, 11802 and others]

And about the one whom Umar رضي الله عنه said:

لو وزن إيمان أبي بكر بإيمان هذه الأمة لرجح به

“If the emaan (faith) of Abu Bakr is weighed against the emaan of the ummah, it would outweigh (the latter).” [Tareekh Dimishq, 11606; Tareekh Islam ad-Dhahabi, 2916]

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1. “ALLAH IS WITH US“:

Allaah سبحانه و تعالى Said about Musa and Haroon عليهم السلام, after they were ordered to go to Fir’awn to admonish and guide him:

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

“(Allaah) Said: Fear not, verily I am with you (both), Hearing and Seeing.”  [TaHa, 46 (see also 68)]

Allaah سبحانه و تعالى used similar phrases when describing the situation of the Prophet صلى الله عليه وسلم and Abu Bakr رضي الله عنه during their time in the cave on their hijrah to Madinah. Abu Bakr was afraid the pagan Quraish might discover them and feared that some harm might touch the Messenger صلى الله عليه وسلم:

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ

“If you help him (Muhammad صلى الله عليه وسلم) not (it does not matter), for Allaah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave…”

When the Messenger صلى الله عليه وسلم saw his (Abu Bakr’s) grief increasing, he strengthened his heart with the news:

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

“…he (Muhammad صلى الله عليه وسلم) said to his companion (Abu Bakr رضي الله عنه): “Grieve not, verily Allaah is with us.” [At-Tawbah, 40]

The Prophet صلى الله عليه وسلم kept reassuring Abu Bakr and strengthening his resolve, saying:

يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا

“O Abu Bakr! What do you think about two, with Allaah as their third?” [Saheeh Muslim, 2381]

Thus Allaah “being with someone” assures them of His Support, Help, Victory and Protection. This is why Allaah then continued in the same Ayah:

فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا

“And Allaah sent down His Sakeenah upon him, and strengthened him with forces that you saw not…”

Sakeenah comes from sukoon and denotes (dignified) calmness, quietness (of night), tranquillity, inner-peace etc. It was accorded to the Messenger صلى الله عليه وسلم – but some say it refers to Abu Bakr in order to eradicate his grief and reassure him.

Shaykh Salih Maghamisi demonstrates how the pronoun in the Ayah “Allaah sent down His Sakeenah upon him” is indeed speaking of Abu Bakr.

Thus we summarise: The words used in reference to Musa and Haroon :

تَخَافَا – (fear not)
إِنَّنِي مَعَكُمَا – (I am with you)

Words used in reference to Abu Bakr:

تَحْزَنْ – (grieve not)
إِنَّ اللَّهَ مَعَنَا – (verily Allaah is with us)

Both of these terms have appeared together in various context in seventeen Ayaat of Qur’an, for example:

وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“…and on them shall be no fear, nor shall they grieve.”

Reflecting the state in the Hereafter of those upon whom Allaah will have His Mercy. Grief is usually a characteristic of fear and the distinct differences between the two terms are inter-related to the mental and/or physical state (of harm) they both induce in a person.

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2. HE IS SIDDEEQ:

Abu Bakr never hesitated in his acceptance of the message of Islam and supported the Deen and the Prophet صلى الله عليه وسلم with his life and wealth. There was nothing that could sway his resolve from the truth; and after the Prophet صلى الله عليه وسلم returned to Makkah from the Isra’ and Mi’raaj, the Quraysh leaders tried to mock him at the impossibility of making such a journey in the span of one night. They went to Abu Bakr, and in an attempt to question his faith and ridicule the Prophet صلى الله عليه وسلم, they said to him: “Do you know what your companion (i.e. the Prophet صلى الله عليه وسلم) is saying? He says he went to Jerusalem and came back in one night.” Abu Bakr immediately replied: “If he said that, then he is truthful (it is the truth).”

And for this reason, the Prophet صلى الله عليه وسلم titled Abu Bakr As-Siddeeq (the [one who is himself] truthful one).  Sidq is a very powerful word in the Arabic language and denotes numerous meanings – these include: Utmost honesty (in speech and action); integrity where others also bear witness to one’s truthfulness; standing firm in the face of falsehood; not exaggerating nor diminishing facts etc.  In Al-Ahzab:8, Allaah Said that He Himself will ask the “truthful about their truth…”, while linking the opposite of truthfulness to “a painful torment”. It is interesting to read how the mufasireen explain this Ayah.

The word صِّدِّيقُ (Siddeeq) itself appears in the Qur’an a number of times, and the significance of this term becomes clear when we understand with whom it has been associated with. It has been used to describe Idrees, Ibraheem, Yusuf, (inc. صِدِّيقَ for Maryam) عليهم السلام – For example:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا

“And mention in the Book (the Qur’an) Ibraheem. Verily he was siddeeqan (and) a Prophet.” [Maryam, 56]

It is something that reflects the most loftiest of noble attributes, without which even the anbiya’ would not have been selected nor provided with missions, roles and responsibilities to fulfil.

These two specific aspects of Abu Bakr are from some of the reasons why the Ahlus Sunnah hold it integral to their creed that he رضي الله عنهما is the best of mankind after the Prophets and Messengers of Allaah; and indeed the best of all people from the Ummah of Muhammad صلى الله عليه وسلم

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For more on the virtues of Abu Bakr, see section of Ibn Jawzi’s ‘Manaqib as-Sideeq‘

Unity, blessing and food wastage

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه

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Gathering together and not indulging in waste

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‘Umar bin al-Khattab رضي الله عنه narrated that the Prophet صلى الله عليه و سلم said:

كلوا جميعا و لا تفرقوا ، فإن طعام الواحد يكفي الاثنين ، و طعام الاثنين يكفي الثلاثة و الأربعة ، كلوا جميعا و لا تفرقوا ، فإن البركة في الجماعة

“All of you eat together and do not be divided, for the food of one person is sufficient for two and that of two persons is enough for three and four. Do not be divided (dispersed) among yourselves, for blessing is in (being a) community.”

[Musnad al-Bazzar, 127 (inc. the last sentence) - graded as hasan in 'Saheeh al-Jaami', 4501/8630 and 'Silsilat as-Saheehah', 2691 - (see also Saheeh al-Bukhari, 5392)].

1. This beautiful hadeeth imparts many points of profound benefit for the Muslim community; as it provides a means to cementing communal unity. It also provides a solution to the problem of food wastage (and the looming global food supply crisis). A crisis that has primarily arisen due to the individualism of society, where every person is indoctrinated to “look after number one” under a consumerist capitalism – resulting in extravagance and wastage.

2. Allaah سبحانه و تعالى Said:

وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِي

“And waste not by extravagance, verily He likes not the Musrifoon (those who waste by extravagance).” [Al-Anaam, 141]

This Ayah promotes efficiency in being sufficient, just as the du’a of the Prophet صلى الله عليه و سلم highlights:

اللهم اجعل رزق آل محمد قوتا

“O Allaah! Provide for Muhammad’s family what will nourish (i.e. sustain) them.”  [Saheeh Muslim, 1055]

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3. What better solution to the problem of wastage than through the very simple act of sharing? An act that enforces discipline and guides every partaking member to take (only) what is necessary and divert the excess to fulfilling the needs of others – (see also ‘Fath al-Bari’, 5077).

4. Environmentalists have created slogans to “go green” and devised environmentally friendly action plans from pooling resources to leading a greener life in and around the home. What many have overlooked is the simple idea of cutting green-house emissions through sufficing oneself by sharing food collectively – (the food system and its subsequent packaging makes a substantial contribution towards such emissions).

See also “10 Tips to food management from a Muslim perspective“

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5. The hadeeth links barakah to the sharing of food to being part of a community. It shows the means by which bonds of brotherhood can be maintained because eating together and sharing food increases love and imbibes community spirit. Wahshi bin Harb رضي الله عنه narrated that the Companions of the Messenger صلى الله عليه و سلم said:

يا رسول الله إنا نأكل ولا نشبع قال فلعلكم تأكلون متفرقين قالوا نعم قال فاجتمعوا على طعامكم واذكروا اسم الله عليه يبارك لكم فيه

“‘O Messenger of Allaah, verily we eat and are not satisfied’. He صلى الله عليه و سلم said, ‘Perhaps you eat separately?’ They said, ‘Yes’. He صلى الله عليه و سلم said, ‘Gather together (to eat) and remember the name of Allaah and it will have barakah (be blessed for you).’”

[Abi Da'wud, 3764, Musnad Ahmad and others - graded as hasan bu Ibn Hajar in 'Takhreej Mishkat al-Masabih', 4/172 and al-Albani (see 'Saheeh ibn Majah', 2674)]

The Prophet صلى الله عليه و سلم also said:

أحب الطعام إلى الله ما كثرت عليه الأيدي

“The (most) beloved food to Allaah is the one touched by many hands (i.e. shared by many).” [Shu'ab al-Imaan, 7/3154 and others - graded as hasan by al-Araqi, Ibn Hajar and al-Albani (see 'Saheeh at-Targheeb', 2133)]

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May Allaah unite our hearts upon the Sunnah and make us not from the musrifoon.