Imam Bukhaaree and One Thousand Dinars

In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that  he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On long journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.

The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of  shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”

The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark;meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.

“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.

“And you are patiently accepting the fact that you have just lost such a huge sum of money?” the man asked in bewilderment.

“O ignorant one,” Imam Bukhaaree said,

“Do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that  the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject  myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”[1]

Footnotes:
[1] Refer Al-Fawaaid Ad-Daraaree As-Sujloonee, and to Seerathul Bukhaaree by Al-Mubaarakpooree

Source: The Boigraphy of Imaam Bukhaaree (May Allah have mercy on him), published by dar-us-salam. pg 143-144

Correct methodology with regard to advising the Rulers – Shaykh Saalih al-Fawzaan

Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Question :

What is the correct methodology for advising, particularly with regard to advising the rulers? Is it by publicising their evil actions from their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter?

Answer

Infallibility is not for anyone except Allaah’s Messenger . Rulers are humans and they make errors. So no doubt they have errors and mistakes, as they are not infallible. But do not make their errors a reason for you to publicise them and remove yourself from obeying them, even if they may be oppressive and unjust  ,and even if they may be sinful, so long as they do not commit clear disbelief. This is that the Prophet commanded us.

Quote:
This is the Creed of Ahlus-Sunnah wal-Jamaa’ah with respect to the Muslim ruler. The author of Al-‘Aqeedah at-Tahaawiyyah said:“And we do not hold it permissible to rebel against our Imaams and our leaders, even if they may be oppressive. Nor do we supplicate against them or remove ourselves from obedience to them. And we hold that obeying them is part of obeying Allaah and hence an obligation so long as they do not order (us) commit sins. We supplicate to Allaah for them that He grant them rectification and pardon.”This is the same belief that the callers to truth are upon to this very day. These same words and those that bear a similar meaning to it were constantly repeated by our teacher, Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah have mercy on him, in his classes and lectures.

Quote:

He is referring to the hadeeth of ‘Ubaadah bin as-Saamit (radhiyAllaahu anh) in which he said:“The Prophet summoned us and so we gave him the oath of allegiance that we would hear and obey (the leader) in matters that we liked and matters that we disliked and in things that were hard upon us and things that were easy upon us, and (that we would give him) preference over ourselves. And that we would not oppose the authority of the leader unless we notice him having open disbelief, for which you would have a clear proof from Allaah against him.”(Fath-ul-Baaree: 13/5)

Ahmad added to this in his narration:

“And if you believe that you have some justification in the matter (i.e. of rebelling), do no act upon this suspicion. Rather, just hear and obey until it reaches you, without removing yourself from the obedience.”

And there is further addition in the report of Ibn Hibbaan and Ahmad:

“…even if they take your wealth and beat your back.”

(Fath-ul-Baaree: 13/8)

And if they have sins and commit oppression and injustice, then indeed having patience while obeying them  keeps the unity, maintains unification of the Muslims, and protects the lands of the Muslims. Furthermore, there are great evils that result from in opposing them and seceding from them, which are greater than the evils that (may) come from them. So there will occur greater evil –

Quote:
The Shaykh, may Allaah preserve him, is referring to the hadeeth of the Ibn ‘Abbaas (radhiyAllaahu anh) in which he narrated that the Prophet said:“Whoever sees in his leader something that he dislikes, then let him be patient with it, for indeed, whoever splits away from the Jamaa’ah (unified group) even an inch, and then dies, he does not die except the death of some in the Days of Ignorance.”(Reported by Al-Bukhaaree (7054); See Fath-ul-Baaree (13/5))And he is also referring to the hadeeth of Anas bin Maalik (radhiyAllaahu anh) in which the Prophet said:“You will indeed see things after me that you will disapprove of.”

So they said:“What do you order us to do with them, O Messenger of Allaah?”

He replied:“Give them (i.e. the leaders) their rights and ask Allaah for your rights.”

(Reported by Al-Bukhaaree (7052); See Fath-ul-Baaree (13/5) and Sunan At-Tirmidhee (2190))

Quote:

Such as the rallies and demonstrations that have appeared in some of the neighbouring countries. These demonstrations are from the practices of the disbelievers , and not from the Muslims. And it is not part of the Religion in any way. They result in the shedding of blood, the destruction of property, and that misery gained over the Sunnah and its adherents. So won’t the callers to political instigation reflect on these consequences?

– than that which comes from them in the first place, so long as this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk). We are not saying that one should remain silent at the errors that come out from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, by advising them privately, and writing to them in private. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst the people. This is not permissible. Rather, a confidential letter, should be written, in which there is advice –

Quote:
(This is the methodology of the Salaf with regard to advising the rulers – that it be private and concealed so that there is no room for self-amazement (riyaa) to enter. And in these circumstances, it is much more likely that they (i.e. the leaders) will accept the advice and that Allaah will accept the (good) deed. We will mention some of the texts and narrations regarding this later.)

,and handed over to the ruler or read to him orally. As for a letter that is written, then photocopied, then distributed to the people, then this act is not permissible because it is publicising (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget a speech, but as for a written letter, it remains and passes through hands. So this is not from the truth. The Prophet said:

“The Religion is sincerity (advice). The Religion is sincerity (advice). The Religion is sincerity (advice).”

We said:

“To who, O Messenger of Allah?”

He said:

“To Allaah, His Book, His Messenger, the leaders of the Muslims and their common folk.”

(Reported by Muslim (55))

And in the hadeeth, it states:
“Verily Allaah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him and not associate anything (in worship) with Him; and that (2) you hold tight onto the Rope of Allaah, all of you together, and not be divided, and that (3) you mutually advise he whom Allaah gives authority of your affairs.”

(Saheeh: An authentic hadeeth reported by Ahmad (2/367) and Maalik in Al-Muwatta (2/756) with the verification of ‘Abdul-Baaqee.)

The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allaah says:

When there comes to them some matter touching (public) safety or fear, they make it known (among the people). But if Only they had referred it to the Messenger or to those charged with authority amongst them, the proper investigators would have understood it from them (directly).And had it not been for the Grace and Mercy of Allaâh upon you, You would have followed Shaitân (Satan), except for a few (from you).
(Surah an-Nisaa: 83)

So not everybody is fit to do this. And disseminating and publicising their errors is not from advising at all. Rather, it is from spreading evil and wickedness amongst those who believe. And it is not from the methodology of the Salaf As-Saalih, even if the intention of the one who does it may be good and pure, such as for the sake of forbidding an evil, according to his view. However, what he did is a greater evil than that which he is forbidding. Therefore, forbidding an evil may be evil in itself if it is done in a way other than what Allaah and His Messenger have legislated.

Quote:
Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said:“Gentleness is a way towards commanding good and forbidding evil. This is why it is said: “Let your commanding of good be good, and your forbidding of evil not evil.”And since commanding good and forbidding evil are from the greatest of obligatory and recommended acts, the benefit derived from it must always outweigh the evil… Rather, everything that Allaah commanded us with is in fact good. Allaah has praised good and the doers of good, and He has condemned evil and the doers of evil in many places (of the Qur’aan). So in the case where commanding good and forbidding evil will only bring about greater corruption, it is something that Allaah has not commanded, even if it results in a person abandoning an obligation and committing a prohibition, since the believer is only required to fear Allaah with regard to Allaah’s servants, and it is not upon him to guide.”(Al-Amr bil-Ma’roof wan-Nahee ‘anil-Munkar (pg. 19)This is since this person has not followed the legislated way of the Prophet, which he described when he said:“Whoever amongst you sees an evil, then let him change it with his hand. But if he is not able to, then with his tongue. And if he is not able to, then with his heart, and this is the weakest of Faith.”

(Reported by Muslim (49))

So Allaah’s Messenger divided people into three categories: Amongst them is he who able is able to terminate the evil with his hand, and he is the one in authority, such as the ruler and those entrusted with authority, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids (evil) by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid the evil with their hearts, by hating it and by hating and withdrawing away from those who do it.

Reference: Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Hope is the Guide & Fear is the Driver – The Journey to Allaah

The Journey to Allaah[The Journey to Allaah : -Ibn Rajab al Hanbali ; pg 62 ]

And worship your Lord till the certainty comes to you . [al Hijr :99]

al Hasan said,

“Persistence, persistence! Surely Allaah  has appointed the time of cessation of deeds to be just before death,”

and the he recited the above verse. He also said,

“Your souls are your mounts ,so tend to your mounts, in this way they will convey you to your Lord, Mighty & Magnificent.”

The meaning of tending to one’s mounts is to be easy on them, to keep them fit & healthy, & not  to overburden them.

Therefore if one feels his soul is coming to a halt in its travel, he tends to it by inculcating in its the desire to finish the journey,as the situation may demand .

One of the salaf said,

” Hope is the guide & fear is the driver & the soul will stop & it will then need gentle treatment & song to provoke it to into recommencing its journey”.

In this respect the camel leader, who drives on his herd by singing,said,
“its guide gave it glad tidings saying: Tomorrow shall you see bananas & mountains.”

Fear is like a whip & when a person is excessively whips the animal, it could die.As such one must also strike it with  “songs” of hope that would encourage it to eagerly revitalize its efforts until it arrives at the destination .

Abu Yazeed said,

” I have persistently guided my soul to Allaah without letting up, it weeping all the way, then i urged it to on until it laughed”

it is said,

“When it complained of the burdens of the journey,
he promised  it Of the relief of arrival so it revitalized of its efforts.”

The first dialogue between woman and man – Imam Ibn Kathir

Suddi narrated through Abu Saalih and Abu Maalik from Ibn ‘Abbaas and Ibn Mas’ud, and also from some other Companions who said:

Iblis (Satan) was expelled from Paradise and Adaam was made to dwell in it. He wandered through it alone as he had no partner in whom he could seek his comfort. However, once he slept and when he woke up, he found a woman sitting near his head, whom Allaah had created from his rib. Adam asked her: “What are you?” She replied: “A woman.” He asked her again: “What are you created for?” She answered: “So you could seek comfort in me.” Angels who were well aware of the extent of the knowledge of Adam asked: “What is her name O Adaam?” He said: “Eve (Hawwa).” They asked him: “Why is it Hawwa?” Adam replied: “Because she was created from something living.

Transcribed from: Stories of the Prophets (peace be upon them) || Ibn Kathir

Posted  by sister Umm Sufyan Fatima

Sharh as-Sunnah by Imam al Barbaharee – Mustafa George [Audio|En]

Sharhu Sunnah by Imam al Barbaharee / Riyadh al Saliheen

Sourcehttps://knowledgeofislamblog.wordpress.com/audios/sharh-us-sunnah

Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

Witchcraft exposed by Saudi TV

An episode of Saudi’s Government Agency General Presidency Of the Promotion of Virtue and the Prevention of Vice focuses on sorcerers/witches.

Exposed: the depths, in terms of blasphemy/depraved acts, sorcerers fall to please devils and cast spells. This is not fiction; it is from an official Saudi source.

Saudi has a dedicated police team to track and persecute sorcerers. Many diseases that science can’t cure are caused by witchcraft (in the West the afflicted are often regarded as a psychiatric patients and their suffering only numbed by drugs.)

Unfortunately in other Muslim countries these crimes are committed in open yet authorities do little to address them.

watch it in full !! (around 40 mins)

Related Links:

The Four Eyes – Sayings of the Salaf

It is reported that Khâlid b. Ma’dân – Allâh have mercy on him – said:

There is not a person except he has four eyes: two in his head with which he sees the matters of this worldly life, and two in his heart with which he looks to the matters of the hereafter. So if Allâh wants good for his servant, He opens his heart’s eyes, and so he perceives what he has been promised in the unseen world. Thus he is saved from the unseen [punishment] through the unseen [reward for the obedient].

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4: 543

https://www.sayingsofthesalaf.net/the-four-eyes/