The Position of the Muslim in Times of Fitnah – by Shaykh Adil Mansoor [Audio|Ar-En]

Listen / Download Mp3 Here (Time 01:12:18) Arabic/English
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Understanding Of The Religion Will Protect You From Trials – Abu Muhammad al-Maghribee [Audio|En]

This is part 1 of a new mini-series taken from a work of our noble sheikh Saaleh al-Fawzaan, hafidhahullahu ta’ala entitled The (Correct) Understanding of the Religion Will Protect You from Trias.

Listen / Download Mp3 Here (Time 42:14)

Posted from: http://followthesalaf.com (blog of Abu Muhammad al-Maghribee hafidhahullaah)

Warning Against the Fitnah of Takfeer : al-Albaani

By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
Translated By Abbas Abu Yahya

Contents

  1. Foreword
  2. The Principle of Understanding the Book & the Sunnah
  3. A Kufr less than Kufr
  4. The Relationship between Takfeer & Rebellion
  5. Making Takfeer of Sinners is not Allowed
  6. Purification and Education

Foreword by the translator

All Praise belongs to Allaah, Lord of all the worlds, May His prayers and blessings be upon the final Prophet Muhammad, his Family, his Companions and all those who follow his way.

From amongst the greatest blessings of Allaah Ta’aala upon this Ummah is that He has placed wisdom in the hearts of the people of knowledge. Just as one of the Salaf said:

“Whoever has many Aathaar (narrations), then he speaks with wisdom.”

And from amongst the people of knowledge of our time was the great Muhadith, Faqih, Allaama ash-Shaykh Muhammad Nasir ud-Deen al-Albaani – May Allaah have mercy on him.

This book is an amended transcript of one of the many, many sittings with the illustrious Shaykh, where he was asked about the issue of Takfeer. The sitting took place in Jordan. The transcript was amended by the Shaykh to make it suitable for print.

We ask our Lord Azza wa Jal to make this work a beacon of light, illuminating the path for those who have lost the way. We also ask Him to reward our noble Shaykh al-Albaani and place him in the hereafter among the ranks of the Prophets, the truthful, the martyrs, and the righteous, and they are the best of companions.

Abbas Abu Yahya

To Proceed:

Indeed all Praise belongs to Allaah, we praise Him, we seek His aid, and we seek His forgiveness. We seek refuge in Him from the evil of our selves, and the evil of our actions. Whom ever Allaah guides, there is none to misguide him, and who ever Allaah leaves astray then there is none that can guide him.

I testify that there is none worthy of worship except Allaah Azza wa Jal, Alone without any partner, and I testify that Muhammad is His slave and Messenger.

Indeed the issue of Takfeer generally, is not only for the rulers, but it is also for the ruled. It is an old and extensive fitnah that was germinated by a sect from the Islaamic sects of old who were known as the khawaarij.

It is with great sadness that – some of the callers to the Deen or those who are too enthusiastic – have fallen outside the realm of the Book and the Sunnah! But in the name of the Book and the Sunnah!

The reason for this goes back to two points:

The first reason is them being shallow in knowledge.

The second reason is – and this point is very important – that they never understood the regulations of the Sharia’. The Sharia’ is the foundation of the Authentic Islaamic Dawah. All those who are outside the Authentic Islaamic Dawah are regarded as being from the deviated sects away from the Jamaa’aah which the Messenger of Allaah – SallAllaahu alayhi wa sallam – praised in more than one hadeeth.

Regarding this Jamaa’aah which even our Lord Azza wa Jal mentioned, and explained that whomsoever went outside this Jamaa’aah has indeed broken away from Allaah and His Messenger. That is the saying of Allaah:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers. We shall keep him in the path he has chosen and burn him in Hell – what an evil destination.”

So indeed Allaah Ta’ala, in a matter, that has a very clear command according to the people of knowledge – did not summarize His statement by saying:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him . . . We shall keep him in the path”

The clearest evidence here is that Allaah associated contradicting and opposing the Messenger with following a way other than the believers’ path.

So, He said:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers. We shall keep him in the path he has chosen and burn him in Hell – what an evil destination.”

The Principle of Understanding the Book & the Sunnah

Therefore, following or not following the path of the Believers is a very important matter in relation to complying or denying that path. So whosoever follows the path of the Believers, then he is successful with the Lord of the worlds and whosoever differs from the path of the Believers, then Hell is sufficient for him – and what an evil destination.

From this point, numerous groups, old and new deviated because they never sufficed themselves to adhering to the path of the Believers. Instead, they rode on their own intelligence. Instead, they followed their own desires in trying to understand the Book and the Sunnah. Then they built upon their desires, their very dangerous results, and with that they left what the Salaf-As-Saalih – may Allaah be pleased with all of them- were upon.

The Messenger – SallAllaahu alayhi wa sallam – emphasized this section of the noble Ayah:

“follows other than the path of the believers”

He – SallAllaahu alayhi wa sallam – emphasized it by using an eloquent emphasis, in more than just one authentic prophetic ahadeeth. These ahadeeth, which I will indicate to and mention some of, are known amongst the general Muslims, let alone the scholars of the Muslims. But what is unknown about these ahadeeth, is that they direct one towards the obligation and necessity of adhering to the path of the Believers in their understanding of the Book and Sunnah.

This point has been forgotten – and its importance and its necessity have been forgotten by many of the specific people, not to speak of those who have become known – in these modern times – as ‘Jama’at Al- Takfeer ‘! Or by some of those kinds of groups who ascribe themselves to Jihaad, whereas in reality they are the scattered, defeated remnants of Takfeer! !

From amongst these types of people, there may be some who may very well in the depths of their hearts be righteous and sincere people. However, this alone is not sufficient for its possessor to be successful and for one to prosper with Allaah Azza wa Jal.

Due to this it is necessary for the Muslim to combine two points:

•Having truthful sincerity in ones intention, with Allaah Azza wa Jal.

•Following correctly what the Prophet – SallAllaahu alayhi wa sallam – was upon.

It is not only sufficient for a Muslim to be sincere and serious in respect to acting with the Book and the Sunnah and calling towards it. But, in addition to this, his methodology should be correct, good and upright; and his methodology cannot be complete in itself except by following what the righteous Salaf of this Ummah were upon – may Allaah be pleased with them all.

From these well known and established ahadeeth – that build a foundation for what I have said – as I indicated previously it is the hadeeth of the 73 sects, and it is none other than the saying of the Messenger – SallAllaahu alayhi wa sallam:

“The Jews had split up in to 71 sects and the Christians had split up into 72 sects, and my nation will split up into 73 sects all of whom will be in the fire except one. The Companions asked, ‘Which one O Messenger of Allaah?’ He replied: The Jamaa’aah.” In another narration: “What I am upon and my Companions are upon.”

So we find the Prophet’s answer, agreeing perfectly with the previous Ayah:

“Follows other than the path of the Believers”

Therefore, those who primarily enter into the generality of this Ayah are: the Companions of the Messenger – SallAllaahu alayhi wa sallam, since the Messenger – SallAllaahu alayhi wa sallam – was not content in this hadeeth with just saying: “What I am upon…..”

Perhaps this would actually be sufficient for the Muslim who truly understands the Book and the Sunnah. But he – SallAllaahu alayhi wa sallam – adapted practically Allaah’s saying, when Allaah characterized His Prophet that he was:

“For the Believers he is full of pity, kindness, and mercy”

It is from his – SallAllaahu alayhi wa sallam – perfect kindness and his complete mercy for his Companions and his followers, that he – sallAllaahu alayhi wa sallam – clearly illustrated for them the distinction of the saved sect. Which implies that the are people and companions of the saved sect are upon what the Messenger – sallAllaahu alayhi wa sallam – was also upon, and what his Companions were upon after him.

Therefore, it is not allowed – for the Muslims generally and the callers to Islaam specifically – to be content with just understanding the Book and Sunnah using the means of understanding which are well known. Such as knowledge of the Arabic language, the knowledge of abrogated and abrogative texts and other such rules. But it is necessary, primarily to return in all of this back to what the Companions of the Prophet – SallAllaahu alayhi wa sallam -were upon, because they were – which is clear from their traditions and their biographies – the most sincere to Allaah Azza wa Jal in worship. They had more of an understanding of the Book and the Sunnah than us, and many other praise worthy characteristics with which they were shaped, and cultivated with its exquisite manners.

What resembles this hadeeth perfectly – in respect to its fruits and benefits – is the hadeeth of the Rightly Guided Khulafaah, which is narrated in the books of as-Sunnan from the narration of al-Irbaad bin Saireeyah – may Allaah be pleased with him. He said that the Messenger of Allaah – SallAllaahu alayhi wa sallam -gave us an admonition which caused hearts to tremble, and eyes to shed tears.

So we said, “It is as if this is a farewell speech, so advise us O Messenger of Allaah!”

He said: “I advise you to hear and obey, even if an African slave rules over you, and indeed whomsoever from you lives will see many differences, so hold on to my Sunnah and the Sunnah of the Rightly Guided Khulafaah after me, bite on to it with your molar teeth……………….” To the end of the hadeeth.

The proof from this hadeeth is also the same evidence from the answer of the Messenger – SallAllaahu alayhi wa sallam -about the previous question (about the 73 sects). In as much as he compelled his nation to follow the characteristics of his Companions due to their adherence to his Sunnah, and he did not limit it to just that, but rather he said:

“……And the Sunnah of the Rightly Guided Khulafaah after me.”

Therefore, it is necessary for us – and this being our situation – to constantly repeat always and forever this fundamental principle. If we intend to understand our Aqeedah, understand our worship, and understand our manners and behavior.

It is necessary for us to return to our Salaf-us-Saalih to understand all these matters, which are necessary for a Muslim, so that he can actualize in himself – with sincerity – that he is from the Saved Sect.

From this point many of the sects of old and new have deviated, when they did not pay heed to the evidence in the previous Ayah, and to the significance of the hadeeth of the Sunnah of the Rightly Guided Khulafaah, and likewise the hadeeth of the splitting of the Ummah.

Therefore, it was completely natural that they deviated like those who deviated previously from the Book of Allaah, and the Sunnah of the Messenger of Allaah – SallAllaahu alayhi wa sallam – and the manhaj of the Salaf-us-Saalih.

From those who deviated were the Khawaarij of old and of recent times!

Indeed the foundation of the fitnah of Takfeer in this era – rather, since a long time – is surrounding the Ayah, which they themselves always keep mentioning, which is none other than His Ta’alaa saying:

“And whosoever does not judge with what Allaah has revealed are the kuffaar”

So they take this Ayah without a deep understanding, and they present it without detailed knowledge.

We know that this noble Ayah has been repeated and ends with three different wordings:

“so they are kuffaar”

“so they are oppressors”

“so they are transgressors/sinners”

It is from complete ignorance that those who reason with just this Ayah with its first wording which is : “so they are kuffaar” that they have not become acquainted with – at the very least – with some of the other texts of the Sharia’, whether from the Qur’aan or the Sunnah, in which the word (al-kufr ) is mentioned. Instead they have taken it – without any understanding to mean exiting from the Deen, and that there is no difference between the one who fell into kufr, and between those mushrikeen from the Jews and the Christians and followers of the other faiths outside the faith of Islaam.

Whereas the word al-kufr in the language of the Book and the Sunnah does not – always – carry this meaning, which they constantly repeat, and attempt to impose their wrong and erroneous understanding.

The matter of this word (al-kufr ) whereas it does not direct to one meaning, is also the matter of the other two words “the oppressors” and “the transgressors/sinners”.

Just like the one who is characterized as an oppressor or sinner does not necessarily mean that he is someone who has apostated from the Deen, so the same goes for the one characterized that he is a kaafir, that it does not necessarily mean that he is someone who has apostated from the Deen.

This diversity in the meaning of one word, that is indicated by the language, and the Sharia’ came with the Arabic language; the language of the Noble Qur’aan. Due to this, it is obligatory on those who want to issue judgment on the Muslims; – regardless if it is the ruler or the ruled – that they be upon knowledge of the Book and Sunnah and in the light of the Salaf Saalih.

It is not possible to understand the Book and the Sunnah – and also what is contained within it- except with the path of the Arabic language and its literature, knowing it specifically and precisely. If the student of knowledge has a deficiency in the understanding of the language, what will help him in rectifying this deficiency is returning to the understanding of the scholars before him. Especially if they are the people from the first three generations that have been certified with goodness.

A Kufr less than Kufr

Now we return to this Ayah:

“and whosoever does not judge with what Allaah has revealed so they are the kaafiroon.”

So what is the intent of the word (al-kufr ) here? Does it take one outside of the Muslim Ummah or does it mean something else?

I say: It is necessary to have precision in understanding this Ayah. The Ayah could mean the kufr of action and that is leaving off some of the actions from the rulings of Islaam. In addition, what helps us in this understanding is the scholar of the Ummah and the interpreter of the Qur’aan, Abdullah bin Abbas -may Allaah be pleased with him. He was from the Companions that all Muslims are in agreement – except those who are from the deviant sects – that he is an Imaam in tafseer.

It is as if he heard in those days, the likes of what we hear today exactly, that there are people who understand the Aayaat on its apparent meaning without its explanation.

Ibn Abbas – may Allaah be please with him – said: “It is not the kufr which you understand to mean, indeed it is not the kufr which takes you outside the fold of the Ummah, it is a kufr less than kufr.”

Perhaps he means the khawaarij – who rebelled against, the Ameer ul-Mumineen Ali – may Allaah be please with him – and as a result of that they spilled the blood of the Believers, and they did to the Believers what is not done even by the Mushrikeen. Ibn Abbas said: “The matter is not like what they have said or what they presume but indeed it is a kufr less than kufr.”

This is the clear, precise answer from the explainer of the Qur’aan. The explanation of the Ayah, from which it is not possible to have an understanding other than this (i.e. kufr less than kufr) from the texts of the Qur’aan and the Sunnah, this is what we indicated towards previously in the beginning of this speech.

Indeed the word al-kufr, which is mentioned in many Quraanic texts and ahadeeth, is not possible to explain – regarding all these texts – that the meaning is equal to exiting outside of the Ummah. Like this is the example of the well-known hadeeth which is in the two authentic books of hadeeth (Saheeh Bukhari and Saheeh Muslim) on the authority of Abdullah bin Mas’ood -may Allaah be pleased with him – said that the Messenger of Allaah – SallAllaahu alayhi wa sallam – said:

“Cursing a Muslim is fassooq (sinful) and killing him is kufr.”

So the kufr mentioned here is sinning and it is disobedience, and the Messenger – SallAllaahu alayhi wa sallam – who is regarded as the most eloquent in expression – was intense in expressing rebuke, and he said: “…….. and killing him is kufr.”

From another angle we can question, is it possible for us to understand from the first section of this hadeeth – “Cursing a Muslim is fassooq…………” with the same word fisq (sin) which is mentioned in the previous Ayah with the third wording:

“Whosoever does not judge with what Allaah has revealed so those are the fasiqoon”

The answer is; it could mean that the word fisq also corresponds in its meaning to the word kufr which means going out of the Ummah. It could be that the word fisq also corresponds in meaning to the word kufr which does not mean going out of the Ummah, but indeed it means just what the explainer of the Qur’aan said: It is the kufr lesser than kufr.

This hadeeth emphasizes that the kufr here could be with this meaning; because Allaah Azza wa Jaal mentioned:

“And if two parties among the believers fall into fighting, then make peace between them both, but if one of them rebels against the other, then fight against the one that which rebels till it complies with the command of Allaah.”

Indeed here our Lord has mentioned the rebel sect which fights the truthful believing sect, and along with this Allaah did not judge upon the rebel sect that they were kuffar, even though the hadeeth says: “. . . killing him is kufr.”

Therefore killing him is a kufr lesser than kufr, exactly like Ibn Abbas said in the explanation of the previous Ayah.

A Muslim killing a Muslim is oppression and aggression against him, and evil and kufr, but this meaning of kufr, could be kufr of action, and perhaps could be kufr of belief.

From here comes the precise detailed exposition whose explanation and commentary was given by the Imaam in truth, the Shaykh of Islaam Ibn Taymeeyah – may Allaah have mercy on him – and then after him his devoted student Ibn Qayeem al-Jawzeeyah who took on this responsibility.

Since they were blessed in making aware and explaining the division of kufr into these two divisions, whose banner was raised by the explainer of the Qur’aan with those concise and complete words. Ibn Taymeeyah – may Allaah have mercy on him- and his student and companion Ibn al-Qayeem always repeatedly mentioned the necessity of distinguishing between the kufr of action and kufr of belief. Otherwise the Muslim would fall into, without knowing, the fitnah of rebelling against the community of Muslims, into which fell the khawaarij of old and some of their adherents of today.

The summary of this is: indeed his – SallAllaahu alayhi wa sallam – saying, “… killing him is kufr” does not mean, – in absolute terms – going out of the Ummah. There are many hadeeth regarding this. All these hadeeeth are irrefutable evidence upon those who only hold their own deficient understanding of this previous Ayah, and cling to the explanation that this is kufr of belief.

For now, this hadeeth is sufficient for us, because it is a definitive proof that a Muslim killing his brother Muslim is kufr with the meaning: kufr of action and it is not the kufr of belief!

Now, if we return to the ‘Jamaat al- Takfeer ‘ – or to those who branched off from them – and their accusation of the rulers and of those who live under their custody, and those who live under their leadership and those appointed by them, of kufr and apostasy!! Then this is built upon their evil view, which is they say: that these people have perpetrated a sin, so they have become kuffar because of that.

The Relationship between Takfeer & Rebellion

From the general matters which are beneficial to mention and narrate: I met some of those who used to be from Jamaaat al- Takfeer then Allaah Azza wa Jaal guided them.

I said to them: here you call some of the rulers kuffar, so what do you think, for example of making the imams of masaajid kuffar, and those who give the khutbah, and those who give the adhaan in the masaajid, and those who render service to the masaajid?! What do you think about making Takfeer of the teachers of the knowledge of the Sharia’ in schools, and other places, for example?

They said: they are kuffar because they are pleased with the rule of the rulers who judge without what Allaah has revealed!!!

I said to them: If this ‘being pleased’ was in agreement with the heart (i.e. belief), judging without what Allaah has revealed, then the kufr of action is altered to the kufr of belief. So, any ruler, who rules without what Allaah has revealed, and sees and believes that this ruling, is the appropriate ruling to be applied in this time! And that the ruling of the Sharia’ from the text of the Book and Sunnah is not appropriate to be applied, then there is no doubt that this kufr of this ruler is the kufr of belief and is not the kufr of action alone, and whoever is pleased with this, and believes it, then he also falls into the same group.

Then I said to them: Firstly, it is not possible for you to make a judgment upon every ruler who rules with the western kufr laws or with even some of them, and that if they were questioned about judging with other than what Allaah has revealed?! They would answer; that ruling with these rules is the truth and correct in this time! And it is not allowed to rule with the rules of Islaam!! Otherwise, if they say this, they would – truly- become kuffar without doubt or suspicion!

Then, if we came down to the people who are ruled, and from amongst them there are the scholars, amongst them are the righteous people etc. So how can you judge upon them with kufr just because you see them living under the rule, which includes them just as it includes you exactly! But you declare them to be kuffar, and apostates and that ruling with what Allaah has revealed is obligatory! Then you make an excuse for yourselves and contradict yourselves: that differing with the judgments of the Sharia’ with mere actions does not deem necessarily the ruling on the one who differs with the Sharia’ that he is an apostate from his Deen!

This is exactly what the people other than you are saying, whether you accuse them – wrongly – with the ruling of Takfeer and apostasy!!!

And from amongst the general discussions which show their mistakes and uncover their deviation, is saying to them:

When is a judgment given upon a Muslim that he has apostated from his Deen? A Muslim who testifies that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, and perhaps he prays.

Is it sufficient just one time? Or is it obligatory to be announced that he has apostated from the Deen?

They would not know the answer! They will not be guided to the truth!! So we are forced to give them the following example; we say to them:

A judge, judges with the Sharia’; this is his usual practice and this is his system, but in one judgment he misjudged, and gave a judgment against the Sharia’, i.e. he gave the right to the oppressor and prohibited it from the oppressed, so this is – most certainly – judging without what Allaah has revealed! So do you say that his kufr is the kufr of apostasy?

They will say: No, because this happened to him one time.

We say: What if the same judgment was issued from him a second time or a different judgment in which he also differed with the Sharia’, so has he committed kufr?

Then we repeat this to them: he does this ‘three times!’ or ‘Four times!’ when do you say that he has committed kufr? It is not possible for them to place a limit on the number of his judgments in which he has gone against the Sharia’, by which he can be declared a kaafir!!

The opposite of this is completely possible if it is known from him that he, in his first judgment deemed it correct to judge without what Allaah has revealed, – believing it is permissible to do so – and disapproved of judging with the Sharia’, then it would be correct to judge him with apostasy, even for this first judgment!
Contrary to this, if we saw several judgments from him in a number of decisions in which he went against the Sharia’, and if we were to ask him why did you judge without what Allaah has revealed?

He would reply saying: I was frightened and afraid for myself! Or I was bribed for example and that is worse than the first example, but along with this, it is not possible to say he is a kaafir until he declares what is in his heart, that he does hold the view of judging without what Allaah Azza wa Jaal has revealed, and only then is it possible to say that he is a kaafir, the kufr of apostasy.

A summary of the speech: it is necessary to know that kufr, like fisq(sinning) and oppression is divided into two types:

-Kufr and fisq and oppression which places one outside the Ummah, and all of these return to making it permissible by the heart.

-The other does not place one outside of the Ummah; and all of these return to making it permissible by actions.

Making Takfeer of Sinners is not Allowed

So every type of sin and specifically what is widespread in this time from what is regarded as permissible actions, such as interest, illegal sexual relations, drinking alcohol amongst them, all of these are kufr of action. So it is not allowed for us to make Takfeer of the sinners- who have been deceived by some of these sins – just because they have perpetrated a sin and regarded it as permissible actions for themselves! Except if it becomes apparent to us – with certainty – and it is unveiled with what is in the depths of their ownselves that from their Aqeedah they do not prohibit what Allaah and His Messenger have prohibited. So, if we know they have fallen into this opposition with their hearts, then we can judge that they have committed kufr, the kufr of apostasy.

And if we don’t know this, then there is no way for us to judge them with kufr, because we fear we will fall into the threat of the saying of his – SallAllaahu alayhi wa sallam – : “If a man says to his brother: ‘Oh kaffir! Indeed it returns to one of them.’

There are many ahadeeth mentioned with this meaning. I will mention a hadeeth, which is a great evidence. It is in the story of that Companion who killed one of the mushrikeen .

When the mushrik saw that he was about to come under the blow of the sword of the Muslim Companion, he said, “I testify that none is worthy of worship except Allaah!!” The Companion took no interest in that and killed him!! When the news reached the Prophet – SallAllaahu alayhi wa sallam – he disapproved of it severely. The Companion mentioned an excuse that he did not say what he said except from the fear of being killed, but the answer of the Messenger – SallAllaahu alayhi wa sallam – was:

“Did you open up his heart?!”

Therefore the kufr of belief does not have a fundamental connection with just actions, but it has a connection with the heart.

And it is not possible for us to know what is in the heart of the faasiq (sinner) or the adulterer or the thief or the one who is a fornicator nor the one who takes interest, etc. Except if he confesses with his tongue what is in his heart. As far as his action is concerned then it is notification that he has opposed the Sharia’, with a differing of action.

So, we say: without doubt you have opposed the Sharee’ah! and indeed you have committed fisq(a sin)! and adulterated! But we do not say: ‘Indeed you have become a kaafir and apostated from your Deen’, until there manifests from him something which will be an excuse for us with Allaah Azza wa Jaal in judging him regarding apostasy and following that comes the well know ruling in Islaam which is none other than the saying of the Messenger – SallAllaahu alayhi wa sallam -:“Whoever changes his Deen then kill him.”

Then I said and I continue to say to those who constantly make Takfeer of the Muslim rulers: let’s suppose the kufr of these rulers is the kufr of apostasy! And suppose there was a ruler who was above them, then it would be obligatory – in this situation – on that higher ruler to implement the Islaamic punishment on them.

However, how do you benefit yourselves practically if we agree for the sake of argument that all of these rulers are kuffar, and their kufr is the kufr of apostasy?

What can you possibly do and establish?

If the Takfeer is say: for the sake of ‘al Walaa wa al Baraa’, loyalty to the believers and disassociation from the kuffar!! Then we reply to them: loyalty and disassociation are connected to friendship and hate – by the heart and by actions -, and it is dependent on capability, therefore it is not conditional that you proclaim Takfeer, and declare apostacy, just because ‘al Walaa wa al Baraa’ are present. Rather, friendship and hate could both take place in an innovator, sinner, or an oppressor!!

Then I say to these people, here we have the kuffar, and they have occupied the many lands of Islaam! We are with sadness being trialed with the occupation of Palestine by the Jews. What is possible for us and for you to do about it? Is it important to stand – alone – against those rulers whom you think and claim are kuffar?

If only you had left this issue alone, and started laying down the foundation for the structure, on which the foundations of an Islaamic government stands, which is following the Sunnah of the Messenger of Allaah – SallAllaahu alayhi wa sallam -, this is how he educated his Companions, and they built from this source its system and its foundation.

We mention this a lot, and we emphasize it a lot: that it is necessary for all Muslim organizations to work in truth, in order to bring back the rule of Islaam. Not only in the Islaamic lands, but on the whole earth, and that is the fulfillment of His Tabaraka wa Ta’aala saying:

“It is He who has sent His Messenger with the guidance the Deen of Truth, to make it superior over all other religions even though the Mushrikeen hate it”

What has been mentioned by prophecies in some of the prophetic hadeeth is that this Ayaat will be realized at a later time.

For it to be possible for the Muslims to implement this Qur’aanic text and this divine promise, it is necessary to follow an evident path and a clear way. Will this evident path be by announcing a revolution against these rulers of whom it is thought that their kufr is the kufr of apostasy?! Then along with their suspicion, which is wrong and a suspicion which is mistaken, they cannot do anything!!
So what is the methodology? What is the path?

No doubt that the correct path, which is an exemplary path, is what the Messenger of Allaah – SallAllaahu alayhi wa sallam – used to constantly talk about and remind his companions about in every khutbah:

“And the best guidance is the guidance of Muhammed – SallAllaahu alayhi wa sallam .”

So it is upon all the Muslims without exception and specifically those who busy themselves with the return of Islaamic rule, that they begin from where the Messenger of Allaah – SallAllaahu alayhi wa sallam – began. We have labeled this in two concise words:

Purification and Education

Because we know the firmly established reality, which is being neglected or more accurately purposely neglected, by those extremists who do not have anything except that they proclaim Takfeer of the rulers, and then nothing else!!

And they continue to proclaim Takfeer of the rulers then nothing stems from them, or about them, except discord and strife!!

The calamities in these past few years which have been by the hands of these people, beginning from the discord (fitnah) of the Haraam of Makkah to the dissension in Egypt and the killing of Sadaat. Finally, in Syria and now in Egypt and Algeria- a sight that everyone can see; the shedding of the blood of many of the innocent Muslims because of these fitn, tribulations, and the occurrence of many trials and calamities.

All of this because they opposed many of the texts from the Book and the Sunnah and the most important of which is:

“Indeed in the Messenger of Allaah you have a good example to follow, for him who hopes in the meeting with Allaah and the Last Day and remembers Allaah much.”

If we really want to establish the rule of Allaah on the earth – in reality not just in a claim – then do we start with making Takfeer of the rulers while it is not possible for us to confront them – let alone fighting them – or do we start – with the obligation – the Messenger of Allaah – SallAllaahu alayhi wa sallam – started with?

There is no doubt that the answer is:

“Indeed in the Messenger of Allaah you have a good example to follow……”

But what did the Messenger of Allaah – SallAllaahu alayhi wa sallam -begin with?

It is known – with certainty – to anyone who has smelt the fragrance of knowledge that he began with the Daw’ah between individuals whom he thought were ready to accept the truth. Then whoever was ready to respond to him, from the individuals of the noble Companions responded to him – as it is well known in the prophetic biography. Then the punishment and the severity befell these Muslims in Makkah. After that came the command for the first migration and the second until Allaah Azza wa Jal consolidated Islaam in al-Madeena al-Munnawara. From there began the skirmishes and the opposition. Also, the fighting between the Muslims and the kuffaar on one side and the Jews from the other.……etc.

Therefore it is necessary for us to begin by teaching the people the true Islaam; like the Messenger – SallAllaahu alayhi wa sallam – had begun. Now we cannot just confine ourselves to teaching alone, because things have entered into Islaam which are not from it, and has no association with Islaam, from the bida’ and innovations which were the reason for the clear downfall of the lofty status of Islaam.

Because of this it is obligatory upon those inviting to Islaam to begin with purification of Islaam from what has entered into it.

The first principle – “Purification”

The second principle – “Education”
The education that is associated with this purification is the education of the young active Muslims on this pure Islaam.

If we study the reality of the Islaamic groups which have existed, for nearly a generation, and their ideas and the practice of these ideas. We would find that many of them have not benefited themselves, nor have they benefited others with anything that can be remembered! Despite their outcry and noise, that they want an Islaamic government!! Which was a reason of spilling blood of the innocent with this baseless argument!! Without them having realised anything from it.

We continue to hear from their beliefs which are opposed to the Book and Sunnah and actions which are negated by the Book and Sunnah, let alone them trying, again and again with futile attempts which oppose the Sharia’.

Finally I say: there is a statement which one of the propagators of Islaam said, which I used to hope that his followers would adhere to it and fulfill it, which is: ‘Establish the Islaamic state in your heart it will be established for you on the earth.’

Because If a Muslim corrects his Aqeedah built upon the Book and Sunnah, then there is no doubt that from this he will correct his worship, correct his behavior and his manners etc.

But, with regret, these fine words have not been acted upon by these people, they persist with an outcry to establish the Islaamic state but without any benefit! and it is said about them – and I swear by Allaah to this – what the poet said is true:

You hope for success and you do not follow its path
Indeed a ship does not sail on dry land.

Perhaps in this what I have mentioned is persuasive enough for every just person, and a termination for every oppressor.

We seek Allaah’s help.

 

Fleeing from Fitnah : Shaykh Muhammad al-Hamood

Taken from Al-Furqaan Magazine (no.61/pp.44-46)

Source: Al-Istiqaamah, Issue No.5

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wondering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones – those who uphold the banner of innovation and who unleash fitnah (trial and discord), who differ about the Book oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitnahs (trials and discord) of the misguided-ones.”2 And I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and that Muhammad sallaahu ‘alayhi wa sallam is His trustworthy Slave and Messenger. And may Allaah extol and send His blessings of peace upon him, his family and his companions.

To proceed:

FORBIDDANCE OF BEING HASTY AND IMPATIENT

From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this – in such times – lies in the Jamaa’ah; at the head of which are the scholars. So it is obligatory upon the people – those leading and those being led – to take hold of the sayings of the Scholars and to act upon them. Since the general masses being pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-‘aammah (affairs pertaining to public benefit and welfare) – from the matters related to peace, security and fear – should be referred back to those who possess sounds knowledge and understanding, as Allaah – the Most High – has said:

“When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger sallallaahu ‘alayhi wa sallam, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allaah upon you, you would have indeed followed Shaytaan – except for a few of you.” [Soorah an-Nisaa 4:83].

Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:
“This is the disciplinary admonition from Allaah to His Servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them some news concerning important issues – such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them – that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger sallaahu ‘alayhi wa sallam, and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allaah said: “Then the proper people would have investigated and evaluated the matter from them.” Meaning: That they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this – and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it.”3

THE SCHOLARS AND THE AFFAIRS OF THE UMMAH

In the issues of fitnah and other detailed issues, and issues connected to matters of public welfare of the Ummah – such as affairs related to siyaasatush-shar’iyyah (politics of the Sharee’ah), and the wide-spread evils, and their like – people are in need of having sound knowledge and understanding of the maslahah and mafsadah (related benefits and harms). Since these issues, most of the time, are the cause for fitnahs to occur, and they are not like the issues related to purification, Prayer, Hajj and their like; which it is possible for a young student of knowledge – or in some cases, even the layman – to speak about, and to prefer one saying over another. And this is because: “Understanding the objectives and goals of the Sharee’ah (Islaamic Law) is not possible, except by thoroughly studying the texts and studying the detailed workings of the Sharee’ah. Since fiqhul-maqaasid (the science of understanding the objectives and goals of the Sharee’ah) is indeed a great and mighty science which cannot be gained by just anyone. Rather, it can only be gained by one who has reached a high level of knowledge, has examined the state of affairs and is well acquainted with them, and who has looked into the various possible outcomes that may occur. And weighing between the benefits and harms is dependant upon understanding the Sharee’ah and its objectives, and having understanding of the state of affairs, and the various degrees of benefits and harms. So none of this is possible, except for the Scholars.”4

Imaam an-Nawawee (d.676H) – rahimahullaah – said:

“The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions – such as Prayer, Fasting, fornication or drinking intoxicants – then every Muslim is a scholar with regards to such issues. However, if the issue involves detailed matters, or matters connected to ijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit. Rather, this is only for the Scholars.“5

And the subjects that we have mentioned (i.e. that which is related to affairs of public benefit and interest of the Ummah; such as matters connected to Sharee’ah politics, weighing the affairs, correcting the widespread evil, takfeer (declaring Muslims to be unbelievers) and rebelling against the rulers) are from the most important subjects which have touched the Islaamic awakening in these days, and about which there is plenty of discussion, controversy and argumentation between those Muslim youths who are form in clinging to the Religion and who earnestly desire good. So these subjects are of an extremely important nature, and likewise, deviating from the correct path with regards to them is extremely dangerous!

Due to this, I wanted to gather some of the statements from our noble contemporary scholars on this subject – may Allaah protect them and look after them, and continue making them of benefit to the Ummah for the remainder of their time – those who are the Scholars of the Religion and the inheritors of the Prophets, those who concentrated on understanding the formulating principles regarding the halaal (lawful) and the haraam (prohibited). Shaykh ul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “And whosoever from this Ummah, is known for having truthfulness, whereby he has been praised and commended by the majority of the various groups of people from this Ummah, then those are the leaders of guidance and the beacons in the darkness.”6

So they are the Rabbaanee Scholars;7 those who teach the people the Book and the wisdom, and who cultivate the people upon it. And they are the people of deep understanding and wisdom, whom Allaah commanded us to ask, by His saying:

“Ask the People of Knowledge if you do not know.” [Soorah al-Anbiyaa 21:30]

So returning to them, being around them, and asking them, is the way out from the fitnahs – as we have previously explained – especially when there are a great number of differences and a great number of people differing, and many differing paths ahead of the traveller.

CLINGING TO THE JAMAA’AH

The Scholars are the leaders of the Jamaa’ah that we have been commanded to cling to; and which we have been warned against separating from – as occurs in the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu who related that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “The blood of a Muslim who testifies that none has the right to be worshipped, except Allaah; and that I am the Messenger of Allaah, is not lawful, except in one of three cases: the one who commits adultery, a life for a life, or the one who abandons his Religion and splits from the Jamaa’ah.”8

‘Umar ibn al-Khattab radiallaahu ‘anhu relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Cling to the Jamaa’ah and beware of splitting! For indeed Shaytaan is with the individual person but is further away from the two people. And whosoever desires the centre of Paradise, then let him cling to the Jamaa’ah. And whosoever is pleased by his good deeds and saddened by his bad deeds, then he is a Believer.”9

Thus, whosoever clings to the Jamaa’ah – not separating from it – will be the successful one. But whosoever splits from the Jamaa’ah and is amazed with his own opinion and knowledge, and the large number who follow him – then he is one who is destroyed.

Imaam Abu Bakr al-Aajurree (d.360H), after recording various Aayat (verses) and ahadeeth that order clinging to the Jamaa’ah, then said: “The sign for whosoever Allaah – the Mighty and Majestic – intends goodness for, is that he traverses this path: Clinging to the Book of Allaah the Mighty and Majestic, to the Sunnah of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, and to the path of his Companions radiallaahu ‘anhum; and all those who followed them in correctness and goodness, may Allaah have mercy upon them all; and also to what the Scholars of the Muslims were upon in the various lands – such as al-Awzaa’ee (d.157H), Sufyan ath-Thawree (d.164H), Maalik ibn Anas (d.179H), ash-Shafi’ee (d.204H), Ahmad ibn Hanbal (d.241H), al-Qaasim ibn Salaam (d.235H), and all those who were upon a path similar to theirs, avoiding taking any path which those scholars did not take.”10


1. Taken from Al-Furqaan Magazine (no.61/pp.44-46)
2. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal
3. Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.121).
4. Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.119) of Shaykh ‘Abdur-Rahmaan al-Luwayhiq.
5. Sharh Saheeh Muslim (2/23).
6. Majmoo’ul-Fataawaa (11/43).
7. The Rabaanee Scholar is the one possessing deep knowledge and who acts according to his knowledge and teaches it to others in accordance with their level. Refer to Fathul-Baaree (1/214) of Al-Haafidh Ibn Hajr.
8. Related by al-Bukhaaree (9/6) and Muslim (3/1302).
9. Saheeh: Related by Ahmad (1/18) and at-Tirmidhee (no.2254). It was authenticated by al-Albaanee in Dhilaalul-Jannah (no.87).
10. Ash-Sharee’ah (no.14) of Imaam al-Aajurree.

 

The Greater The Hardship The Greater The Reward : Abu Uwais Abdullaah Ali

 

Abu Uwais Abdullaah Ali [Rahimahullah] – Transcribed Lecture

Khutubatul-Haajah …..

The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta’ala).
If Allah loves a people, He puts them to trial, He tests them and places them in difficulty. Allah the Exalted states in Surah Baqarah :

“We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: ‘Verily We are from Allah and to Allah we return.’ They are those who will receive prayers from their Lord and Mercy and it is those who are guided.”

The great reward is in accordance to how great o­nes trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta’ala) at that time.

The believer praises Allah. The believer will be rewarded in his time of difficulty. The believer has burns and the Kaafir has burns. The believer needs an operation and a Kaafir needs an operation. The believer loses a mother and a Kaafir loses a mother. The believer loses his wife and the Kaafir will lose his wife. Everyone experiences difficulty. Everyone experiences trials and tribulations but the believer because of what Allaah (subhana wa ta’ala) has given him of Imaan and for what he has of patience and being pleased with the decree of Allaah, and seeking a reward from Allaah and seeing the wisdom of Allaah (subhana wa ta’ala) in his difficulty, he will be raised and he will receive great rewards.

Abu Dawud mentions in the Sunnan, related by Ahmad :
It is in the Saheehah (when you hear as-Saheehah it means it is authenticated by Shaikh Naasir ud-Din al-Albaani in his authentic books of narrations – Hadith No. 959) :The Prophet (sallallaahu ‘alayhi wa sallam) said :

“This my Ummah, is a Ummah that has mercy upon it, ‘Marhooma’- a Ummah that has mercy that’s been wrapped in Mercies; there is no punishment for this Ummah in the Hereafter except their punishment that they experience in the Dunya — killing and death and dying, trials and tribulations, earthquakes and the like.” And the wording of Abu Dawud is : ‘This Ummah reminds of the Ummah, that Allaah has placed His mercy upon. This Ummah will not have any punishment in the Hereafter, this punishment is in this world with fitn, trials, tribulations and punishments and difficulties, and earthquakes and killings, murder, death.. like this.

‘As recorded in Buhari and Muslim: The Prophet (sallallaahu ‘alayhi wa sallam) said :

“Whoever Allah wants good for him, he puts them to test. He puts them through difficulties. Like a diamond or some metal that has to be burnt and then that which is bad from it is removed so that you have that which is the pure diamond or the pure gold or whatever. Put them to tests, trials and difficulties.”

As narrated by Tirmidhi and Ibn Maajah : (This is the Hadith that we started with) – The Prophet (sallallaahu ‘alayhi wa sallam) said :

‘The greater reward is with the greater trial or the greater the trial or difficulty of test or hardship is then the greater the reward. And when Allah loves a person He will tests them. So he who will be pleased and then He will be pleased. He who is displeased, then He will be displeased.'(Sahaba’s name not clear) ‘The people as long as they are in good health, good shape, good condition they are covered. You don’t know their true character because they are in good situation, they are in good circumstance. As long as they are in a good circumstances they are covered. But if a trial or difficulty or a hardship comes upon them, then you will see their reality. They will go to their reality. The Mu’min will run to his Imaan, the Mu’min will run to his belief, the believer will run to his belief, his Imaan and the hypocrite will run to his hypocrisy, and the hypocrite will run to his hypocrisy. “Without being shaken, you don’t not know what comes to the top and what goes to the bottom. Without being shaken you don’t know a man from those who are faking; you won’t know women from those who are faking. You won’t know those who truly believe from those who don’t. Those who make a claim o­n their tongue and is not really in their hearts and from their limbs from those who are willing to die for this matter. This can o­nly be shown by trials, the tribulations and tests and difficulties.”

Imam Ahmed brought it and Sheikh Nassir brings in his Saheehah No. 147 : Suhaib said that, ‘we were sitting with the Prophet (sallallaahu ‘alayhi wa sallam) and suddenly he laughed. Suddenly the Prophet (sallallaahu ‘alayhi wa sallam) laughed. He asked his companions: ‘Won’t you ask me what I am laughing about?.’ So they asked the Prophet (sallallaahu ‘alayhi wa sallam) ‘what are you laughing about ?’ So he said : ‘I laughed because I was astonished at the affair of a believer.’ (Listen these are words of Musthafa alaihi salam. He doesn’t speak of his own desires whatever he speaks it is revelation; Listen, these are words of Rasulullah describing a believer.). All of his affairs, all of his circumstances are good, all of it. If something happens to him that he loves, if Allah blesses him with something that he loves, then he praises Allaah and this is good. And if something happens to him, if he is put into some difficulty, test or tribulation or hardship or something that he hates, he is patient and that is good for him. And no o­ne’s situation is totally good except the believer. And no o­ne else’s affair, no o­ne else’s circumstance, no o­ne else’s condition, no o­ne else’s situation is totally good except the mu’min, except the believer.’

‘The o­nes who received the most difficulty, and went through the most hardship were the beloved people to Allaah — the prophets. Allah loved them more than the rest of mankind or creatures. He tested them. He put them through test , he put them through hardship, he put them through difficulties. Listen to this narration of Ibn Majah and Sheikh Nassir also brings in his Saheehah No. 144 : (Sahaba’s name not clear) “I entered upon the Prophet (sallallaahu ‘alayhi wa sallam) before he passed away whilst he was suffering having a fever — I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the blanket. I said : ‘O Messenger of Allaah, how hard it is upon you.’ The Prophet (sallallaahu ‘alayhi wa sallam ) said : ‘Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and increased for him.’ I said : ‘O Messenger of Allaah who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O’ Messenger of Allaah?’ He said : ‘The prophets, then the righteous (saalihun)’ ,

some of them are tested with clothing, some of them are tested with no clothing except an abaya that they place around their bodies, nothing else. But o­ne of them used to be so happy when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were happy with trials and tribulations like you are happy with ease.”Allaah the Exalted states in Surah Al-Zumar:

“Verily the patient will get their reward without it being estimated, without it being calculated. It can’t be counted. O­ne is waiting for reward, for that o­ne who is patient.”

As-Sabr, patience Akhee Msulim, my brother Muslim, upon when you are put to trial, upon when you are put to test, upon when you go through sadness, upon when you go through hardship, upon when you go through difficulties, patience – As Sabr, then it is a sign that you are upon Khair. It is the sign that you are upon good. It is a distinguishing characteristic, or it is a distinguishing matter that shows that you are upon good. It is narrated in Abu Dawud :

‘Then it is saheeh, the happy o­ne, is the o­ne who can avoid trials and tribulations especially those that lead him astray or take him away from his deen, but the o­ne who is tested and is patient, so greater reward for him, unimaginable reward for him.’

Also it has been related by Bukhari and Muslim : Abbas said to Ibn Rabah :

“Shall I show you o­ne of the women of Jannah? Saudah, this black woman who told the Prophet (sallallaahu ‘alayhi wa sallam) : Verily I have seizures and I become uncovered, make dua to Allaah for me.’ The Prophet (sallallaahu ‘alayhi wa sallam) said: If you are patient you will have Jannah. And if you want I’ll make dua for you that you be healthy. She said : ‘I’ll be patient, I’ll be patient but make sure that I don’t become uncovered.’ So the Prophet (sallallaahu ‘alayhi wa sallam) made dua to Allaah that she does not become uncovered.’

This is how the Salaf were. Because of this some of the salafs used to say : If a difficulty happens to you, a hardship happens to you, if you are put to trial and tested and you are patient, then you have got o­nly o­ne difficulty. You have o­nly got o­ne hardship. You have o­nly got o­ne problem. Whenever a difficulty or hardship or trial comes your way and you are not patient, then you have two problems, and two hardships. And particularly if it is a loss of a child, or a loss of a loved o­ne. You are not patient with that then you have two difficulties.

The loss of the o­ne you love plus the loss of the reward you would have got if you had been patient. To be patient upon the tests, and the trials, and the hardships and the difficulties as a worship for Allaah, is a worship for Allaah. Many of us know that salaah is a worship, Zakah is a worship, and ruku is a worship and sujud is a worship, and reading Quraan is a worship , how many of us know that being patient upon a hardship, upon a sadness , being patient upon a difficulty, upon a test, upon a trial is a worship for Allaah. Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this. Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Tests, trials, difficulties, hardships, grief, sadness, pain it raises the level of the believer. It raises the level of the believer. It is an expiation for sins. It removes sins, these difficulties and it raises o­ne’s level higher with Allaah. Raises o­ne’s level higher, places o­ne in His station or circumstance that he might not have met, he would never have reached if he had not gone through that test. It is related in Saheeh also Muhammad bin Khalid Abi An Jaddi, his grandfather was a companion that he went out visiting a brother. Then he heard that the brother was sick. So he entered upon the brother and he said : ‘I came to you as a visitor, and now I am also o­ne visiting the sick and also someone giving you glad tidings.’ The person said: ‘how do you gather all this, i.e. somebody who is a visitor, somebody who is visiting a sick, somebody who is giving glad tidings? How do you gather all that?’He said : ‘I came out, I wanted to visit you, it reached me that you were sick, then it became that I am visiting the sick person also I give you glad tidings of something that I heard from the Messenger (sallallaahu ‘alayhi wa sallam) : If Allaah (subhana wa ta’ala) has decreed or wants for his servant a certain Manzala, a certain position in the Jannah, a high position in the Jannah, and the servant is not going to reach it, he’s going like he’s going, he’s not going to reach it, Allaah (subhana wa ta’ala) would test him, put him through hardships, would put him through difficulty regarding his body – may be he will get sick or something; or regarding his wealth – may be he will lose something; or regarding his children — may be o­ne of them will pass away or become sick or whatever. So that this person can become patient, have this Ibadah of worship, then what ? So that this person can reach the position that Allah wanted him to reach. So that he can reach the position Allaah wanted for him.

Same Hadith : ‘Who are the people who will receive the most difficulties, trials and tribulations? He said: the prophets, then those most like them, then like them, a man will be tested in accordance with his deen. A man will go through difficulties in according with his deen. A man will go through hardship in according with his deen. A man will experience sadness and grief in accordance with his deen. If his deen is strong, then his difficulties will be great. His trials will be hard. If he has in his deen some ease, or some lightness then he will be tested in accordance with the likeness of his deen. Because trials and tests want leave a servant until his sins are forgiven. That is, because the servant, he undergoes so many trials and tests, his sins are forgiven and it will be as if he is walking upon the earth without a sin. That he is walking upon the earth without a sin. In another Hadith (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu ‘alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu ‘alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience.

“There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree.”

If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty? Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : ‘No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.’

This should tell us to be patient. This should tell us that our pathways are not going to be full with rose petals and life is not always going to give you that which you want or think you deserve, that they are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no o­ne can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation. Will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah (subhana wa ta’ala) may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be their Haada

Advice During The Time In Which Trials Have Increased, People Of Innovation Have Spread And The Scholars Are Passing Away – By: Shaykh Saalih ibn Fawzaan al-Fawzaan

Question:

O Virtuous Shaykh, with what do you advise us during this time (in) which trials (fitan) have increased and the people of innovation have become widespread and the death of the scholars? (are increasing)

Answer:

I advise you with the first thing (which is) to have taqwa of Allaah and increase in your supplication to Allaah that He keeps us and you firm upon the religion and that He protects us and you from the evils of trials (fitan).

Then I advise you with seeking knowledge from the people of knowledge and the diligence in seeking knowledge, because one will not fall into trial (fitna) with Allaah’s permission (only) if he has the correct knowledge. But if you don’t have the correct knowledge, maybe you will fall into trial (fitna) while you are not aware (of it) and (while) you don’t know it is trial (fitna). It is upon you to seek knowledge from the people of knowledge and do not become lazy upon seeking knowledge whatever is possible for you.

Translated by Abu Anas Atif Hasan

The fitnah of As Shahawaat (Base Desires) – Shaykh Abdul Qadir al Junaid

What is meant by this type of fitnah is the fitnah of the desires which leads to and encourages one to engage in and commit sins or disobedience to Allah.

This type of fitnah is very dangerous especially in our times because of the fact that this type of fitnah is more appealing and closer to those who have weak souls. Thus, the (weak) individual gives in the first time, then gets drawn in to this type of fitnah and establishes a strong foothold in committing sins. Thus, his iman (faith) weakens or even leaves.

Some examples of this type of fitnah are: the desire for wealth, immoralities, amusement, food and drink, clothes, and the desire to imitate the kuffar and sinners. For example, the lust for wealth leads to falling into numerous sins like the bloodshed which emanates between warring countries or between tribes, breaking into people’s homes and businesses or their cars, embezzling people’s money by unlawful means or prohibited means like fraud or selling things which are prohibited.

Lust for immoralities leads to committing unlawful acts like rape, fornication or adultery, homosexuality, masturbation, luring minors or weak minded individuals into committing inappropriate acts. It also leads to watching pornographic channels, videos, on the internet or magazines. It also leads to harassing or following women in shopping malls or with video enhanced networking devices like that are included in mobile phones and computer cameras. In addition to these vices, this type of fitnah leads to lethargy with regards to performing the obligatory actions in addition to leniency with regards to them and even leads to eventually leaving them completely, not performing them at all. An individual may be chaste, have fear of Allah, be religious and then open the door to this type of fitnah and as a result become corrupt and then be destroyed.

Source : Hasten to do good deeds; (there will be) fitnah like a portion of a dark night .. (Must Read) – by: Sheikh Abdul Qaadir Bin Muhammad Al Junaid, Translated By: Abu Afnaan Muhammad Abdullah

The Best Way for Sisters to Say the Supplication to Alleviate Grief, Distress and Anxiety

According to Shaykh Al-Islam Ibn Taymiyyah (May Allah have mercy upon him)

An exclusive translation for Sisters Upon Al-Istiqaamah

http://uponistiqaamah.blogspot.com/2011/03/best-way-for-sisters-to-say.html

Story of a man who succumbed to Temptation (Inspirational Read !)

Story of a man who succumbed to Temptation
Inspirational Read !!

It is related that a group of people were once seated in the company of Al-Hasan Al-Basri, when some men passed by, dragging along with them a body of a dead man. When Al-Hasan saw the dead man, a glint of instant recognition could be discerned in his eyes, and he fell unconscious from the shock of some memory that had just been rekindled. When he regained consciousness, his companions asked him what was wrong with him.

He said: This man – referring to the dead man being dragged along on the ground – used to be one of the best worshipers and one of the most renowned ascetics (in the world) (renouncing all the temporary pleasures of this world because he was so busy and devoted to worship).

One day he left his home, intending to go to the Masjid to pray, but on the way, he saw a beautiful young Christian women, who became an immediate temptation to him.

When he proposed to her, she refused, saying; “I will not marry you until you become an adherent of my religion.”

He went on his way, but as time went on, he yearned for her continued to increase. He then succumbed to her wish and exited from the fold of (Islaam) the religion of pure, unadulterated Monotheism.

After he became a Christian and some time passed, the woman came out to him from behind the curtain and said, “You are a man who is bereft of goodness. You have forsaken your religion, which was important to you for your entire life, simply for the sake of a lust that is of no value. Indeed, I too am forsaking my religion, but not for the same reason. I am doing so in order to achieve a blissful existence that never comes to an end, an eternal existence under the care of the One, the As-Samad (i.e., Allaah; The Self-Sufficient Master, Whom all creature need, He neither eats nor drinks).” She then recited the entire Chapter of Al-Ikhlaas:

Say (O Muhammad (saw): “He is Allaah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him.” [Qur’aan:112:1-4]

When the people had heard about what she had said, they approached her and asked, “All along, you had this Chapter memorized?“

“No,” she answered. “By Allaah, I had never known it before. But after this man continued to insist upon having me, I saw a dream; I saw Hellfire, and my place in it was shown to me. I became terrified and panic-stricken. Maalik – the custodian of the Hellfire – said to me: ‘Do not be afraid or sad, for Allaah has ransomed (i.e., saved) you with this man (i.e., he will take the place in Hellfire that you would have taken had not Allaah saved you).’ He then took me by the hand and admitted me into Paradise. Seeing a line written inside of it, I read it; among what was written were these Words:

“Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lauh Al-Mahfooz).” {Qur’aan 13:39]}

He then recited the Al-Ikhlas Chapter to me, and I began to repeat it. Then I woke up and had it (the Al-Ikhlas Chapter) memorized.”

Al-Hasan then said, “The woman then embraced Islaam, and the man whose corpse you just saw being dragged away was killed for having apostatized. And I ask Allaah to make us firm and steadfast upon guidance and to grant us safety and success.”¹

[Transcribed from: Glimpses From The Lives Of Righteous People | Pages 53-55 | Compiled by: Majdi Muhammad Ash-Shahawi | Darussalam]

Footnote:
¹Bahrud-Dumu

Only Allaah Can Remove Harm – Shaykh AbdurRahman bin Nasr as-Sa’adi

وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧

<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]

  by Shaykh  AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya

This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.

If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.

 This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]

 << He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.

 <<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.

There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.

[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]

In times of calamity, people divide into four levels – Shaykh ibn Uthaymeen

Bismillaah

Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end result s of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and  and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:

“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen | Darussalam English Publications

Hardship and prosperity, obedience and sin – Sayings of the Salaf

It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2865.

https://www.sayingsofthesalaf.net/hardship-and-prosperity-obedience-and-sin/

Where do you stand? – Shaykh al Islaam Ibn al Qayyim

Oh you of little resolve! Where do you stand upon this path?

Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Shaykh al Islaam Ibn Qayyim in his work al-Fawaaid, page 41

The Supplication for When Things Become Difficult for a Person – Silsilah Ahadeeth As-Saheehah

The Supplication for When Things Become Difficult for a Person

2886 – From Anas that The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

اللّهُمَّ لا سَهْلَ إِلاّ ما جَعَلتَهُ سَهلاً، وَأَنْتَ تَجْعَلُ الْحَزَنَ إِذا شِئْتَ سَهْلاً

Allaahumma laa sahla ‘illaa ma ja’altahu sahlan, wa ‘Anta taj’alul-hazna ‘ithaa shi’ta sahlan

‘O Allaah there is nothing that is easy except that You made it easy, and You can make this difficulty easy if You so wish to’

Collected by Ibn Hibban in ‘Saheeh’, Ibn Sunni, and ad-Deeya in ‘al-Mukhtar’ and shaykh Albani declared it Saheeh upon the conditions of Muslim.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 hadeeth nos. 2886 p.902]

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Man is fickle when Ease comes to Him after Difficulty – Tafsir Ibn Kathir

Surah No.41 :(Fussilat)

(49. Man does not get tired of asking for good; but if an evil touches him, then he gives up all hope and is lost in despair.) (50. And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: “This is due to my (merit); I think not that the Hour will be established. But if I am brought back to my Lord, surely there will be for me the best with Him. “Then, We verily will show to the disbelievers what they have done, and We shall make them taste a severe torment.) (51. And when We show favor to man, he turns away and becomes arrogant; but when evil touches him, then he has recourse to long supplications.)

Allah tells us that man never gets bored of asking his Lord for good things, such as wealth, physical health, etc., but if evil touches him — i.e., trials and difficulties or poverty —

(then he gives up all hope and is lost in despair.), i.e., he thinks that he will never experience anything good again.

(And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: “This is due to my (merit)…”) means, if something good happens to him or some provision comes to him after a period of difficulty, he says, `this is because of me, because I deserve this from my Lord.’

(I think not that the Hour will be established.) means, he does not believe that the Hour will come. So when he is given some blessing, he becomes careless, arrogant and ungrateful, as Allah says:

(Nay! Verily, man does transgress. Because he considers himself self-sufficient.) (96:6)

(But if I am brought back to my Lord, surely there will be for me the best with Him.) means, `if there is a Hereafter after all, then my Lord will be generous and kind to me just as He was in this world.’ So he expects Allah to do him favors in spite of his bad deeds and lack of certain faith. Allah says:

(Then, We verily will show to the disbelievers what they have done, and We shall make them taste a severe torment.) Thus Allah threatens punishment and vengeance to those whose conduct and belief is like that.

(And when We show favor to man, he turns away and becomes arrogant;) means, he turns away from doing acts of obedience and is too proud to obey the commands of Allah. This is like the Ayah:

(But ﴿Fir`awn﴾ turned away along with his hosts) (51:39).

(but when evil touches him,) means, difficulties,

(then he has recourse to long supplications.) means, he asks at length for one thing. Long supplications are those which are long on words and short on meaning. The opposite is concise speech which is brief but full of meaning. And Allah says:

(And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him!) (10:12)

Source : Quran : Tafsir Ibn Kathir :  Surah No.41 :(Fussilat)

Is clinging to the religion a cause of affliction? – Imam Ibn Baaz

Source : Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997 – Everyday Issues

[Q]: There was a person in our city who was very firm in practicing the Religion, and was later afflicted with an illness. Some of the people started saying to him that the cause of him being afflicted with this illness is because of his adhering to the Religion. Being affected with this type of talk, the person then shaved off his beard and he neglected his Prayers. So is it permissible to say that the cause of his affliction was due to him clinging to the commandments of the Religion? And the one who says such a thing, is he considered a kaafir (disbeliever) because of such a saying?

[A]: ”Clinging on to the Religion is not a cause for his illness. Rather, it is a cause for every good, both in this life and in the Hereafter. And it is not permissible for any Muslim, that when some foolish and ignorant people utter words such as this, to give them any weight. Nor is it permissible to shave one’s beard or shorten it, or to neglect guarding the five obligatory Prayers in congregation. Rather, it is obligatory for such a person to remain steadfast upon the truth, and to keep away from all that Allaah has prohibited, and to beware of all that which angers Allaah and incurs His punishment – by obeying Allaah and His Messenger sallallaahu ‘alayhi wa sallam, Allaah – the One free from all defects said: “Whosoever obeys Allaah and His Messenger will be admitted into Gardens of Paradise, beneath which rivers flow, to dwell therein forever. That will be the greatest achievement. But whosoever disobeys Allaah and His Messenger and oversteps His limits, Allaah will cast him in the Fire, to abide therein; and he shall have a humiliating punishment.” [Soorah an-Nisaa 4:13-14]. And Allaah – the Mighty and Majestic – said: “Whosoever has taqwaa (piety, fear and obedience) of Allaah, He will make a way out for him. And He will provide for him from places he could never imagine.” [Soorah at-Talaaq 65:2-3]. And He – the Most Perfect – said: “Whosoever has taqwaa of Allaah, He will make his affair easy for him,” [Soorah at-Talaaq 65:4]. And the verses with this meaning are plentiful.

As for the person who says that the cause for such affliction is due to being firm and steadfast upon the Religion – then such a person is ignorant. It is obligatory to censure such a person and to know that clinging to the Religion does not bring about anything except good. As for what occurs to a Muslim by way of a calamity that he dislikes, then this is a form of expiating his evil actions and a forgiveness for his sins. As regards to the issue of takfeer (declaring a Muslim to be a kaafir, a disbeliever) upon this person, then this requires detail, and is known from the chapters concerning the judgement upon a murtad (apostate) – which can be found in the books of Islaamic jurisprudence and understanding. And with Allaah is the power and ability.”1

1. Al-Fataawaa (1/32-33).

Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer

Tafseer Ibn Katheer – Suratul Baqarah [Surah No.2]

(155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).)
(156. Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”)
(157. They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.)

Allah informs us that He tests and tries His servants, just as He said in another Ayah:

(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)

Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:

(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)

The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas’ (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:

(with something of fear, hunger,) meaning, a little of each. Then (Allah said),

(loss of wealth,) meaning, some of the wealth will be destroyed,

(lives) meaning, losing friends, relatives and loved ones to death,

(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:

(but give glad tidings to As-Sabirin (the patient).)

He then explained whom He meant by `the patient’ whom He praised:

(Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”) meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah’s servants and that their return will be to Him in the Hereafter.

This is why Allah said:

(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah’s praise and mercy will be with them. Sa`id bin Jubayr added, “Meaning, safety from the torment.”

(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: “What righteous things, and what a great heights.

(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.

(and it is they who are the guided ones) are the heights.”

The heights means more rewards, and these people will be awarded their rewards and more.

There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:(“Truly, to Allah we belong and truly, to Him we shall return.”) when afflictions strike.

For instance, Imam Ahmad reported that Umm Salamah narrated:

Once, Abu Salamah came back after he was with Allah’s Messenger and said: I heard Allah’s Messenger recite a statement that made me delighted. He said:(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,’ but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: “O Allah! Compensate me for my loss and give me what is better than it.” I then thought about it and said, “Who is better than Abu Salamah” When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah’s Messenger asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it.

He then asked me for marriage and when he finished his speech, I said, “O Messenger of Allah! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children.” He said: (As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, “I have surrendered to Allah’s Messenger.” Allah’s Messenger married her and Umm Salamah said later, “Allah compensated me with who is better than Abu Salamah: Allah’s Messenger .’ [ Muslim reported a shorter version of this Hadith]

Source : Quran : Tafsir Ibn Kathir : Surah No.2

When Does a Slave Know that a Trial is a Test or a Punishment? – Imam Ibn Baz

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz. Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]

Question:

If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

Answer:

Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers – alayhim as-Salaat wa as-Salaam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet – sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

Like Allaah Subhanahu said:

<< And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. >>

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah’s commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta’ala:

<< whosoever works evil, will have the recompense thereof >>

Also the saying of the Prophet – sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet – sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger – sallAllaahu alayhi wa sallam – that he said:

‘If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.’

[ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.

The greater the test, the greater the reward – Abu Uwais Abdullaah Ali

Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this.

Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Read the full transcribed lecture here:
The Greater The Hardship The Greater The Reward – Abu Uwais Abdullaah Ali – Transcribed Lecture

Prophet’s Guidance in Treating Afflictions – Imaam Ibn Qayyim Al-Jawziyyah

Another excellent piece of analysis & advice from Imam Ibn Qayyim Al-Jawziyyah

Source: Provisions for the Hereafter (Mukhtasar Zad Al-Ma’ad) – By: Imâm Ibn Qayyim al-Jawziyyah. Summarized by: Imam Muhammad Ibn Abdul Wahhab At-Tamimi Pgs.457-459.

Allah the Most High says,

“And certainly we shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say, “Inna Lillahi Wa Inna Ilaihi raji’un (Truly, to Allah we belong and truly, to Him we shall return).” They are those o­n whom are the Salawat ( i.e who are blessed and will be forgiven) from their Lord, and ( they are those who) receive His Mercy, and it is they who are the guided o­nes.” Surah Al-Baqarah 2:155-157

Then he (i.e. Ibn Al- Qayyim) mentioned the Hadeeth of Al-Istirja and then he said: This expression is o­ne of the most effective and most beneficial treatments for o­ne who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.(Al- Istirja’: saying the words: “Inna Lillahi Wa Inna Ilaihi raji’un”) Verily, we are for Allah and to Him we shall return. This Hadeeth was narrated by Muslim and Ahmad, o­n the authority of Umm Salamah radi Allahu anhu.

The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.

The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is o­ne of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He had willed, He could have made the calamity greater than it was.

Another part of his extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.

Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed , it increases it.

And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and Istirja’ is greater than it.

And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.

Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.

Another part of it is that he should sooth his heart by seeking recompense for it from Allah.

And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts( Allah’s Qadr), Allah will be pleased with him and whoever is angry at it, Allah will be angry with him.

Also a part of the treatment is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of the o­ne who is resigned, that is not praiseworthy and it is not rewarded.

Another part of it is the knowledge that o­ne of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.

Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).

And a part of it is the knowledge that the o­ne who put him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.

Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of the heart.

Still another part of it is the knowledge that the bitterness of this life is the sweetness of the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful o­ne, whose words are believed:“Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.”(Narrated Muslim, At-Tirmidihi, Ahmad and Ad-Darimi, o­n the authority of Anas Ibn Malik radi Allahu anha).

And in this matter, the minds of mankind are at fault and the reality of men is made clear (i.e. that they prefer the temporary pleasures of this world to the everlasting pleasures of the Hereafter).