Rejecting What You Don’t Know is A Practice of Jaahiliyyah

 

Shaykh Saalih al-Fawzaan (may Allaah have mercy on him) said:

The people of the pre-Islamic days of ignorance would debate and dispute regarding matters they had no knowledge of. What is obligatory upon a person is that he should not debate except with knowledge. As for what he does not know, he should remain silent concerning it. Allah the Exalted said: “Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them.” [Yoonus: 39]

This comprises of two aspects:             

The First Aspect: A person should not delve into that which he does not know nor reject that which he does not know. Rather, he should: “Allaah knows best.” As such, Allaah told His Prophet, Muhammad (sallallaahu alayhi wasallam): “And say, “My Lord, increase me in knowledge.” [Taa Haa: 114] So a person should not claim to have all the knowledge. Rather, he should limit himself and know his own worth. Even if he has a lot of knowledge, what is unknown to him is more. Allah the Exalted said: “But over every possessor of knowledge is one [more] knowing.” [Yoosuf: 76] until knowledge ends with Allaah, the All-Knowing.

The Second Aspect: He should not reject something that someone else knows. Therefore, if someone else possesses some knowledge that is unknown to you, do not reject the knowledge with someone else. This is because, there is no human being that has been given all of the knowledge. That is why the scholars say this phrase that they always repeat:

من حفظ حجة على من لم يحفظ

                                                                     

“Whoever memorized (some knowledge) is a proof against one who didn’t memorize.”

Source: Sharh Masaa’il Al-Jaahiliyyah, p. 293-294 by Shaykh Saalih al-Fawzaan, transl. by Abdus-Samee Abdus-Salaam.

The Best Knowledge That Should Be Sought

 

Imaam Ibn al-Qayyim al-Jawziyyah (may Allah have mercy on him) said:

The best knowledge, deeds and condition is knowledge about Allah, His Names, His Attributes, and His actions; doing things for His pleasure, and turning the heart towards Him with love, fear and hope. These are the noblest of what the world contains, and their rewards are the noblest of what is in the Hereafter. The most splendid goal is knowledge about Allah, loving Him, feeling His closeness, yearning to meet Him and enjoying His remembrance. This is the most sublime happiness of this worldly life and the Hereafter and is the main objective that should be sought in itself.

Source: Uddah as-Saabireen wa Dhakheerah ash-Shaakireen by Ibn al-Qayyim al-Jawziyyah; translated by Abdus-Samee’ Abdus-Salaam

The Reality and Evils of Bragging

 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

One of the characteristics of the pre-Islamic days of ignorance is bragging even if it is deservedly. They used to brag about their deeds and the deeds of their forefathers. This is prohibited, because bragging about one’s deeds leads to self-admiration and contempt for others. This is prohibited as it is one of the actions of the pre-Islamic days of ignorance.

Therefore, it is not permissible for a Muslim to brag, because no matter what he sacrifices and does, he will be falling short; and he cannot discharge everything Allaah has enjoined upon him. The right of Allaah is great; the right of parents is great and the right of relatives is great. There are great rights upon him. So, why should a person boast when he does something good or performs some good deeds despite the fact that he only did something little? This is with respect to bragging regarding that which is between him and the creatures. But if he brags with his deeds that is between him and Allaah, then this is worst, because it will lead to being amazed with the deed and to consider the deeds much; and this nullifies the deed.

So, it is obligatory upon a person to always consider himself as falling short in regard to that which is between him and Allaah. This is clear. [Similarly, he should also consider himself falling short] in that which is between him and the creatures. This is because if he considers himself falling short in his deed, such will spur him to be humble and increase in doing deeds. However, if he considers himself as being perfect and that he has fulfilled the obligation, this would make him desist from doing good deeds and think that he has attained the utmost degree, and thus refrain from doing good deeds.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 247-248 by Shaykh Saalih al-Fawzaan. Transl. by Abdus-Samee Abdus-Salaam.

Coping With Dispraise from Sincere and Insincere People

 

Whoever dispraised you is not free from three situations: it is either the person was truthful regarding what he said [about you] and his intention was to advise you and due to his love for you or he was truthful but his intent was to hurt you and embarrass you or he was lying.

If he was truthful and his intention was to advise you, then it is not proper for you to criticize him, become angry with him and hold grudge against him on account of that. Rather, it is good for you to take hold of his gift, because whosoever offers you a gift of your shortcomings has indeed shown you a destructive path so that you can avoid it. Therefore, it is necessary for you to be delighted with it and preoccupy yourself with removal of the blameworthy attribute from yourself if you can. But for you to be distressed, hate him and criticize him on account of it, then it is the peak of ignorance.

If the person’s intention, however, was to embarrass you, then you would have benefitted from his speech, since he guided you to your shortcoming if you were ignorant of it, in order to desist from it. This is one of the means of bliss. So, it is good for you to be delighted with it for attaining benefit through his speech; and all destructive evil characters in the hereafter, a person may only know about them from the saying of his enemies. Therefore, it is good for you to take advantage of it. If the intent of the enemy is to cause you embarrassment, then his crime is upon his own religion while it is a favour from him to you. Hence, do not be angry with him having benefited from his speech whereas it is harmful to him.

The third situation: He fabricated lies against you of which you are free from in the sight of Allaah the most High. You should not detest that nor preoccupy yourself with criticizing him. Rather, ponder over three matters:

First: If you are free from such shortcoming, you are not free from its likes, and what Allaah has concealed for you of you shortcomings are plenty; so thank Allaah the most High since He did not make him know about your shortcomings and He turned him away from you by mentioning what you are free from.

Second: This would serve as an expiation for your other evil deeds and sins. Everyone who backbites you has indeed given you gift of his good deeds, and everyone who praises you has indeed broken your back. So why should you be delighted that your back be broken and be sad for gifts of good deeds that will bring you close to Allaah the most High while you claim that you love closeness to Allaah!

Third: The wretched person has done harm to his religion so much so that he fell in the eyes of Allaah, ruined himself through his fabrication and exposed himself to Allaah’s painful punishment. So you don’t need to be angry with him in addition to Allaah’s anger that is upon him lest the devil makes you rejoice at his misfortune and say: ‘O Allaah destroy him.’ Rather, it is good for you to say: ‘O Allaah, rectify him, O Allaah accept his repentance, O Allaah have mercy on him’…”

Source: Maw’idhatul-Mu’mineen min Ihyaa Uloom ad-Deen, p. 445- 446 by Shaykh Muhammad Jamaal ad-Deen al-Qaasimee ad-Dimashqee; translated by Abdus-Samee Abdus-Salaam.

 

 

Reflection on the Condition and Honour of our Third Father

 

Imaam Ibn Qayyim al-Jawziyyah stated:

Ponder over the condition of our third father Ibraaheem, the Imaam of the monotheists, the chief of the Prophets, the pillar of the world, the intimate friend of the Lord of existence from the progeny of Aadam. Think over what led to his trial, his patience and his sacrifice to Allaah. Reflect on how it resulted in the sacrifice of himself to Allaah and his support to the religion of Allaah until He took him as an intimate friend and ordered His Messenger and intimate friend, Muhammad to follow his religion.

I will inform you of one trait from that which made Allaah to honor him in his trial concerning the slaughtering of his child. Allaah the most High rewarded him for surrendering his child to His command by blessing his lineage and making it plenty such that it filled the plain and mountain.  Allaah the most High has not honored anyone above him, as He is the Most Generous of the generous. Thus, whoever abandons something for His sake or does something for His sake, Allaah will grant him double and multiples of what he abandoned and reward him with manifolds of what he did for His sake.

When He ordered Ibraaheem to slaughter his son, he hastened to the command of Allah, his son agreed with his father out of pleasure and submission from both of them and Allah recognized the truthfulness and the devotion from them, so He ransomed him with a great sacrifice and He granted them what He gave them of virtue.  Part of the gift He bestowed on them was that He blessed them in their offspring to the extent that they filled the earth, because the aim of having a child is to procreate and produce offspring. Hence, Ibraaheem said: “My Lord! Grant me (offspring) from the righteous.” [Soorah as-Saaffaat: 100]

He also said: “O my Lord! Make me one who performs As-Salaah (Iqâmat-as-Salât), and (also) from my offspring.” [Soorah Ibraaheem: 40] Hence, the utmost of what he should be cautious and fearful of in slaughtering his child is the extinction of his lineage.  However, when he offered his son for sacrifice and the son submitted himself, Allaah multiplied his progenies for him, blessed them and made them plenty until they filled the world and He placed Prophethood and revelation among his offspring, among whom was Muhammad (sallallaahu alayhi wasallam).

Source: Miftaah Daar as-Sa‘aadah wa Manshoor Wilaayah Ahl al-‘Ilm wal-Iraadah, by Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

 

How should a student advise his teacher?

 

Question: How should a student advise his teacher?

Response: What is prescribed is the opposite. The teacher is the one who should advise the student, because the teacher is more knowledgeable of affairs and more acquainted with them. The student should continue to acquire knowledge from his teacher; because something may appear to the student as a violation [on the part of his teacher] whereas it is not.

Therefore, what is obligatory is that when a student finds something incomprehensible, he should ask his teacher with good manners. However, if the teacher is a misguided person or one who opposes the truth, it is not permissible to take knowledge from him.

On the other hand, if the teacher is one who clings to the truth, but some errors occurred from him, you are duty bound to advise him by way of asking him a question. For example, you may say: O Shaykh, what is the ruling on one who does such and such? He will take note of it and the desired would be attained, Allaah willing.

Source: Al-Ajwibah Al-Mufeedah An ‘As’ilah Al-Manaahij Al-Jadeedah, p. 137 by Shaykh Saalih bin Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

Oppose Your Base Desires

 

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) stated:

If you ponder over the seven categories of people whom Allah will shelter under the shade of His Throne – on a day in which there will be no other shade except His shade – you will recognize that they only attain that shade by opposing base desires. The powerful and capable leader will not be able to do justice, except by opposing his desires; the youth who prefers the worship of Allah to the callings of juvenility would not have been able to do that if he did not go against his desires.

The man whose heart was attached to the mosques was only able to bear that by countering his desire that was calling him to places of pleasure. The one who spends and conceals his charity from his left hand would not have been able to achieve that if not for his subdual of his desires. The one that was invited by a beautiful and noble woman but he feared Allah and opposed his desires.

Resistance to his desires made the one who remembered Allah in seclusion and shed tears due to the fear of Allah attain that. Therefore, the heat of the standing, its perspiration and intensity will not be a problem to them on the Day of Resurrection while the companions of desires suffer from heat and sweat in excess, and they will be waiting to enter the prison of desires after that.

We ask Allah to protect us from the desires of our souls that command evil; and may He make our desires follow what He loves and He is pleased with, for He has power over everything and worthy of response.

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen, by Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

 

Protective Jealousy Regarding Allaah and His Messenger is a Sign of Loving them

 

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) stated:

The strongest of people regarding their religion are the greatest in protective jealousy! The Prophet (sallallaahu alayhi wasallam) stated in an authentic hadeeth: “Are you surprised at Sa‘d’s high sense of jealousy?  I have a greater sense of jealousy and Allaah is more jealous than I.”[1]

Whosoever loves Allaah and His Messenger will have protective jealousy regarding Allaah and His Messenger to the extent of his love and reverence for them; but if his heart is devoid of protective jealousy for Allaah and His Messenger, then he is completely devoid of love (for Allaah and His Messenger) even if he claims to be one of the lovers.

Anyone who claims to love a person among the people and sees someone else violating the sanctity of his beloved, striving to hurt him, making him angry, disdaining his right, and belittling his command without feeling any sense of jealousy is a liar; his heart is rather calm. So how can it be true of a servant who claims to love Allaah that his mind is bereft of any sense of jealousy when His prohibitions are violated? He is also bereft of emotions when His rights are wasted!

The least class is for the individual to be jealous for Him over himself, his desires and his accompanying devil. So he should have the sense of jealousy for his beloved when His rights are neglected and His prohibitions violated. If this sense of jealousy leaves the heart, then love will go away from it. In fact, the religion will leave it even if its traces still remain in it. This sense of jealousy is the foundation of fighting in the way of Allaah, enjoining what is right and forbidding wrong because it serves as motivation towards that.

Hence, in the absence of this mindset, he will not strive in Allaah’s way nor enjoin what is good and forbid evil, because having protective jealousy towards Allaah and His Messenger is the only thing that brings about that…

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen, by Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

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[1]  Recorded al-Bukhaaree (6746) and Muslim (1499)

No One is excused from this Obligation

 

The word al-Ma’roof means devoutness and pious deed. It was named such because an upright nature knows it. Al-Munkar refers to every act of disobedience to Allaah. It was named munkar because hearts or upright nature abhors it. Therefore, the issue of enjoining good and forbidding evil is important in Islaam.

Allaah the Most High said:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

 “You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof (i.e. Islamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah…” [Soorah Aali-Imraan: 110]

This involves transference of goodness from one person to another. It is not sufficient that you make yourself righteous; rather strive to make others righteous. If you guide someone toward goodness and caution him against evil, you have spent a huge amount of charity upon him. This is because Allaah could make it beneficial to him more than the way wealth would benefit him.

So, the merit and benefit of enjoining good and forbidding evil is great.  It should be in accordance with a person’s ability. So no one should say, ‘I cannot enjoin good and forbid evil for the Prophet (sallallaahu alayhi wasallam) said: “Whoever sees evil amongst you must change it with his hand; but if he cannot, let him change it with his tongue; and if he cannot, then with his heart; and that is the weakest level of faith.” This shows that no one is excused with regard to the issue of enjoining good and forbidding evil. However, this depends on the ability of each individual.

The one who has authority should forbid, change and remove the evil with his hand. But the one who does not have authority should forbid, explain, advise, admonish and guide toward goodness with his tongue. This does not cost him anything. But the one who is incapable of using his tongue should forbid with his heart. There is no one who is incapable of rejecting evil with his heart. One may be incapable of using the tongue and hand; however, there is no one incapable of rejecting evil with the heart.

When you forbid evil with your heart, you should stay away from the people of evil and places of evil and distance yourself from it. Do not sit there and cooperate with them in their evil and then say: ‘I am rejecting the evil with my heart.’ This is not sufficient. Rather, it is a must for you to distance yourself from the evil and people of evil without mingling with them except if you are capable of making rectification. But if you cannot make rectification, stay away and protect yourself.

Source: al-Minhatur-Rabbaaniyyah fee Sharh al-Arba’een an-Nawawiyyah, p. 209-210, by Shaykh Saalih bin Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

 

Some Signs That a Person Is Afflicted With the Disease of Loving Leadership and Fame

 

Shaykh Hasan ibn Mansur Daghriri stated:

In conclusion, there are signs that indicate that a person is afflicted with this disease of loving leadership and fame – may Allaah protect us from that:

·         He is not sincere to Allaah in his deeds

·         He will only accept a position if he is above other people and would not accept a job except that he is the manager. He would not accept to be a teacher of a school; he wants to be the principal of the school [or the Imaam of a masjid], and so on.

·         Whenever he speaks about others he mentions their faults as if he is perfect and there is no one else who is fit to do the job except him.

·         If there were some possibility of him receiving a position of leadership he would never suggest a person who is more qualified, knowledgeable and righteous than himself. He will love to be the one on top and will never suggest that anyone else receives this position.

·         If he happens to be fired or let down he will be extremely regretful.

·         He is arrogant when it comes to interacting with others.

·         He has no success in fulfilling his responsibilities.

·         He does not accept the truth when it comes to him and if he were mistaken he would not accept or admit his mistakes. And the same goes for a person of bid’ah; he would not leave alone the bid’ah when it presented to him that he is guilty of it.

·         He loves that people mention him, talk good about him and praise him.   

Source: The Disease of Seeking Leadership and Fame by Shaykh Hasan Ibn Mansur Daghriri, p. 16.

The Prohibited form of Disagreement

 

Shaykh Saalih bin Fawzaan (may Allaah preserve him) stated:

We say: disagreement or difference of opinion is of two types:

The first type is disagreement regarding the religion like difference of opinion in ‘ibaadah and ‘aqeedah; this disagreement is blameworthy and prohibited. This is because there is no room for ijtihaad[1] and personal opinions regarding the religion. Rather, the religion is divinely restricted. ‘Aqeedah is divinely restricted and there is no room for ijtihaad in it. We are duty bound to adhere to what Allaah has legislated for us of religion and ‘aqeedah without delving into it with our personal views and ijtihaad. Similarly, ibaadah is divinely restricted. Whatever there is proof for, we should act on it, and that which there is no proof for it is an innovation, which we must abandon due to the hadeeth: “Whoever introduces into this affairs of ours anything which does not belong to it, it is rejected.” And the hadeeth: “Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in Hellfire.” Therefore, there is no room at all for disagreement in matters of ‘aqeedah, matters of ibaadah and matters of the religion in general; rather texts of the Qur’aan and the Sunnah must be followed therein and what the pious predecessors of this ummah were upon.

The second type is disagreement with regard to matters in which there is room for personal view or that which is open to ijtihaad such as issues of fiqh and deduction of rulings from the evidences. Difference of opinion may occur in this, because people’s intellectual capacities differ in making inferences from the legal texts, and issues of ijmaa’ (consensus) are restricted; it is not permissible to oppose them. However, that which there is no ijmaa’ on of issues of ijtihaad which are open to ijtihaad, Allaah the Mighty and Majestic has given each scholar according to what he possesses of perception and understanding, and what he arrives at from the legal texts; ijtihaad is legislated in that. Ijtihaad did occur during the time of the Prophet (sallallaahu alayhi wasallam) as it is known. This is difference of opinion in ijtihaad and not disagreement in ‘aqeedah nor disagreement concerning the religion. Rather, it was disagreement in matters of jurisprudence. During the time of the Prophet (sallallaahu alayhi wasallam), people used to do ijtihaad and differ.

Source: Sharh Masaa’il al-Jaahiliyyah, p. 41-43 by Shaykh Saalih bin Fawzaan bin ‘Abdullaah al-Fawzaan, translated by Abdus-Samee’ Abdus-Salaam.

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[1] Ijtihaad in Islam means striving to understand the sharee’ah ruling on the basis of sharee’ah evidence.

Means of Attaining Beneficial Knowledge

 

Beneficial knowledge has certain ways and means by which it is obtained, and certain paths that are taken in its acquisition and memorization. Amongst the most important of them are:

Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance from Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad (sallallaahu alayhi wasallam) to ask Him that He increases him in knowledge, in addition to his knowledge. He, the Exalted said: “And say, ‘O Lord! Increase me in knowledge.” [Soorah Taa Haa (21):114]. The Messenger (sallallaahu alayhi wasallam) used to say, “O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge.” [Reported by at-Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47)].

Secondly: This is the greatest and the essence of them all – sincerity in seeking the knowledge. The Messenger (sallallaahu alayhi wasallam) said, “Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection.” [Reported by Aboo Daawood with his wording in Kitaabul-Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48)].

Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah. A man came to Aboo Hurayrah (may Allaah be pleased with him) and said, “I desire to learn the knowledge but I fear that I may waste it.” So, Aboo Hurayrah replied to him, “Your abandonment of learning it is sufficient in wasting it.” [Refer to Tafseer As-Sa’dee (5/194)]. Imaam ash Shaafi’ee (may Allaah have mercy on him) said in this regard: “My brother! You will not acquire knowledge except by six matters, I will inform you of their detail with an explanation: Intelligence, zeal, striving, competence/proficiency. The companionship of a teacher… and a long time!”

Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the most High, has said: “Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing.” [Soorah al-Baqarah (2):282]. And He, the most High, also said: “O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood). [Soorah al-Anfaal (8): 29].

This is a clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. Consequently, ‘Abdullaah Ibn Mas’ood (may Allaah be pleased with him) said, “Indeed, I consider that a man loses knowledge which he once had, due to a sin which he committed.” [Jaami’ Bayaanul-‘Ilm wa Fadlilihi of Ibn ‘Abdul-Barr (1/196)].

Imaam ash-Shaafi’ee (may Allaah have mercy on him) said, “I complained to Wakee’ about the poorness of my memory. So he directed me to abandon disobedience, and informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient.” [Deewaanush-Shaafi’ee (p.88). Refer also to Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)]. Imaam Maalik said to Imaam ash-Shaafi’ee (may Allaah have mercy on them both), “I see that Allaah has placed light in your heart, so do not extinguish it with the darkness of disobedience.” [Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)].

Fifthly: Not being shy or arrogant in seeking knowledge, and this is why ‘Aa’ishah, (may Allaah be pleased with her), said, “How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion.” [Reported by Bukhaaree in Kitaabul-Ilm]. Umm Sulaym, (may Allaah be pleased with her), said, “O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a woman to make ghusl when she has a wet dream?” The Prophet (sallallaahu alayhi wasallam) said, “If she sees the fluid.” [Reported by Bukhaaree in Kitaabul-Ilm]. Mujaahid said, “The shy person and the arrogant one will not learn the knowledge.” [Reported by Bukhaaree in Kitaabul-Ilm].

Finally: Acting upon the knowledge. The Messenger of Allaah (may the peace and blessings of Allaah be upon him) said, “A servant’s two feet will not move on the Day of Judgement until he is questioned about four (things): His youth, how he spent it; his knowledge - how he acted upon it; his wealth - how he earned it and how he spent it and his body - how he used it.” [Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126)].

Source: Al-Hikmah fid-Da’wah Ilallaah (pp. 50-53) of Sa’eed Ibn Alee bin Wahf al-Qahtaanee, with modifications and additions.

The Recipe for Failure and Disappointment

 

Imaam Ibn Qayyim al-Jawziyyah stated:

Intention is the head and pillar of any affair, and its foundation and basis upon which it is built. Indeed, it is the spirit of an action, its leader and its driver. Action is dependent on it and built upon it; it is sound with his soundness, and it will be invalid with its invalidity. Through sincere intention, success is achieved and lack of it brings about disappointment; and the disparity of levels in this world and the Hereafter is in accordance with it.

Source: I’laam al-Muwaqqi‘een ‘an Rabb al-‘Aalameen by Imaam Ibn Qayyim al-Jawziyyah, transl. by Abdus-Samee’ Abdus-Salaam.       

How To Handle A Nammaam (tale-bearer)

Umm ‘Abdillaah al-Waadi’iyyah wrote:

Nameemah means conveying a speech from a people to another in order to sow dissention among them. Allaah the Mighty and Majestic has condemned the one who has this trait and He forbade listening to his speech. He said: “And obey not everyone who swears much, and is considered worthless. A slanderer, going about with calumnies. Hinderer of the good, transgressor, sinful.” [68: 10-12] As regards His saying, “Going about with calumnies,” it means carrying tales about in order to corrupt relations between people and to stir up discord among them as contained in the Tafsir of Ibn Kathir.

 Nameemah is one of the major sins. It is recorded in al-Bukhari and Muslim from Ibn ‘Abbaas that Allaah’s Messenger (sallallaahu alayhi wasallam) passed by two graves and said: “They are being punished, but they are not being punished for something great but whose (punishment) is great. One of them used to spread Nameemah while the other does not protect himself from his urine (when relieving himself).” The Prophet’ saying: “But they are not being punished for something great” means that Namimah and not cleansing oneself from the impurity of urine are little things and easy to avoid, but their punishment is severe. [In a hadeeth from] Muslim: “A Nammaam (one who spreads Nameemah) will not enter Paradise.” A poet said: “Nameemah does not unite between two companions; due to it, two friends will hate each other.”

Know that whoever conveys tales to you will convey tales against you. Advise whoever possesses this trait with gentleness, softness and beautiful admonition. But if he/she does not desist, warn your brothers/sisters against him/her and avoid his/her company because Allaah the Mighty and Majestic said: “And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur'ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong­doers, etc.).” [6: 68]

Source: Adapted from: My Sincere Advice to Women. See p. 53-62 by Umm Abdillaah al-Waadi’iyyah. Translated by Abdus-Samee’ Abdus-Salaam and Ishaaq Abdur-Raheem.

The Backbiter and the One Who Listens to Backbiting Are Both Sinful

Imaam an-Nawawee (may Allaah have mercy on him) stated:

Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it. Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting[1], to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned)

If he says with his tongue: ‘Be quiet’ while desiring with his heart for it to continue, then Abu Haamid al-Ghazaalee said: “This is hypocrisy. It does not remove him from the sin he is upon. Rather, he must hate it with his heart.” If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it.

After having done this, his hearing it without listening and paying attention to it will not harm him, while he is in this mentioned state. If he is able after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says: “And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur'ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong­doers, etc.).” [Surah al-An’aam]

It has been reported that Ibraaheem Ibn Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come. They were saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:

“And restrain your ears from hearing vile speech

Just as you restrain your tongue from speaking it

Because when you listen to this vile speech     

You are a partner to the one saying it, so reflect.”

Source: Guarding the Tongue, from the book: al-Adhkaar of Imaam an-Nawawee, p. 18-19. Translated by Isma’eel Alarcon. Published by al-Manhaj.com

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[1] This means that there are permissible forms of backbiting. See the post: “Let us Backbite for an Hour for the Sake of Allaah’ on this blog.

Don’t Be Unreasonable Student of Knowledge

Giyaath Ibn Ibraaheem[1] used to feign knowledge and claim that he has memorized Ahaadeeth and would narrate them. He was eminent and eloquent. The people used to sit around him and he would narrate amazing things to them which they believed.

One day, a man saw him doing something inappropriate and said to him: “Are you not shy of the people?” He replied: “Where are the people?” He said: “Those people who gather around you.” He said: “You mean those people; those people are not human being, they are cattle. If you want me to prove it to you, come with me.”

Then both of them went and Giyaath sat in his assembly and began to narrate to the people about Paradise and its description while they listened attentively.

When he noticed their attentiveness to his narrations, he fabricated a hadeeth from his intellect: “The Messenger of Allah (sallallaahu alayhi wasallam) said: “Whoever among you who can touch the tip of his nose with his tongue will enter Paradise.”

So the people immediately began to bring out their tongues, trying to touch the tip of their nose with it. Then Giyaath turned to his friend and said to him: “Did I not tell you that they are cattle?!”

Source: Searching For a Job? p. 106-107 by Dr. Muhammad al-Areefi, translated by this writer.

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[1] He was a liar and fabricator of hadeeth. Aboo Haatim stated about him in his book, al-Majrooheen: “He used to fabricate amazing narration “He used to fabricate amazing narrations ascribing them to reliable narrators.”

Knowledge is not by lots of Narrations

Shaykh Saalih bin Fawzaan stated:

Knowledge is not abundance of information, acquaintance and books. Rather, knowledge is only through understanding, following and acting; even if the knowledge is little. Therefore, little knowledge with righteous deed and understanding in Allah’s religion is abundance while ample knowledge without action and following (the Sunnah) is of no benefit.

There were scholars and monks among the Jews, in spite of this, their knowledge were of no benefit and they became those who earned Allah’s anger because they purposely disobeyed. So the goal is not abundance of knowledge and researches. The goal is action. This is the meaning of knowledge, and this is the way of those on whom Allaah has bestowed His Grace as stated by Allah the Most High:

Guide us to the Straight Way, The Way of those on whom You have bestowed Your Grace

They are the people of knowledge and action

Not (the way) of those who earned Your Anger (such as the Jews)

They are the people of knowledge without action.

Nor of those who went astray (such as the Christians).  [Qur’aan 1: 6 - 7]

They are the people of action, without knowledge.

So knowledge is non-beneficial without action, and action benefits not except with knowledge. It is essential for knowledge and action to co-exist, and this is the way of those on whom Allaah has bestowed His Grace.

Source: A Gift to the Reader in Annotation of Sharh As-Sunnah, vol. 2, p. 51-51 by Shaykh Saalih al-Fawzaan

How to Deal with a Mushrik Imaam

Shaykh Ibn Baaz (may Allah have mercy on him) stated:

One of the conditions of being an Imaam is that the Imaam must be a Muslim.  The scholars differ on whether uprightness is a condition the Imaam must fulfill or it is valid to perform prayer behind a defiantly disobedient person (faasiq). There are two views among the scholars. The correct view is that prayer is valid behind a defiantly disobedient person if he is a Muslim. However, it is not good to appoint a defiantly disobedient person when a better person is available. In fact, it is necessary for those in charge of affairs (the leaders) to make enquiries about the Imaam [before appointing him] in order to ensure that he is an upright Muslim, good in character and deeds because he will be emulated.

As for the person who visits graves in order to invoke its inhabitants, or seek succor from them or ask them to cure the sick and grant him for victory over the enemies [or practices fortune telling and sacrifices to the jinn], such a person is not a Muslim. He is a Mushrik (polytheist) because calling upon the dead, seeking aid from them, [fortune-telling and performing sacrifice to the jinn] are forms of kufr (disbelief) in Allaah. Therefore, it is not permissible to appoint him as an Imaam or observe prayer behind him. If the Muslims cannot find another masjid, they should pray before or after him; they should pray in the same masjid he prays. But it should be after him or before him. If it is possible to remove him, it is obligatory to remove him. But if it is not possible, the Muslims should wait for the prayer of this Mushrik Imaam and his followers, and thereafter they should observe theirs or they should precede them [to the masjid] when it is time to pray and pray before them if that is possible…

Source: Fataawaa Noor ‘alaa ad-Darb by Shaykh Ibn Baaz (may Allaah have mercy on him)

Levels of People in Understanding the Qur’aan and Sunnah

Shaykh Muhammad ‘Eed al-Abbaasee said,

 “… However, people are of differing types with regards to understanding and comprehension. So from them is the unlearned one who does not understand the meanings of the Glorious Qur’aan and the noble hadeeth, nor does he have the ability to deduce (rulings) from them, nor can he comprehend what is sought from them. Among them is the scholar who has understanding of the verses and the ahaadeeth and is aware of what rulings can be derived from them: he has the ability to deal with the apparent differences between them and he understands the Arabic language and its ways. And from them are those that are (at a level) between these two. They are not ignorant. But they do not have the knowledge to derive rulings, nor do they have the ability to understand what is being indicated to by the text; rather, they have some knowledge, awareness, understanding and contemplation. However, they do not reach the level of the scholar and the one who has penetrating insight into the Book and the Sunnah. So these are the levels of the people; and between them there are many varying grades.

The scholars call the first type of people muqallid, the second type are technically referred to as mujtahid, and the third type are technically referred to as muttabi’. The obligation upon the people of the first type is to perform taqleed of any scholar of the Book and the Sunnah who is reliable in his knowledge and religion. The obligation upon the second type of people is to perform ijtihaad in understanding what is indicated by (the text of) the Book and Sunnah, and then to follow it and to direct the people upon it. The obligation upon the third type is to follow (ittibaa’) those Sharee’ah evidences that they are aware of from the scholars. So whoever has the ability to perform ijtihaad, then taqleed and ittibaa’ of others is not lawful to him except in cases of necessity…whoever has the ability to perform ittibaa’ then taqleed and ijtihaad are not lawful to him. Whoever does not have the ability to perform ijtihaad nor ittibaa’ then taqleed is obligatory upon him. The proof of this is that the basic rule upon everyone is to follow (ittibaa’) the Book and the Sunnah if they have the ability, just as Allaah, the most perfect, said. “Follow what has been sent down from your Lord, and do not make ittibaa’ of friends and protectors other than Him.” [Sooratul-A’raaf 7:3].

“Take what the messenger gives you, and abstain from that which he prohibits you.” [Sooratul-Hashr 59:7].

So if a Muslim does not have the ability to understand the Book and the Sunnah, nor to deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the ability to do this, then he descends to the lowest level, which is taqleed; and this is when he enters into Allaah the Exalter’s saying: “Ask the people of knowledge if you do not know.” [Sooratun-Nahl 16:43].

Source: Bid’ah at-Ta’assubul-Madhhabee, p. 14-15 by Muhammad ‘Eed al-Abbaasee, A Return to the Sunnah, p. 66-67 compiled by Maaz Qureshi

Making a Choice Between Stricter and Easier Fatwa

Shaykh Muhammad bin Saalih al-Uthaymeen (may Allah have mercy on him) said:

If the scholars give an individual different fatwas, or if there is a difference in what he hears of their exhortations and advice, for example, then he should follow the one who he thinks is closer to the truth in terms of his knowledge and religious commitment. If the two men are equal in terms of knowledge and religious commitment, in his view, then in this case some of the scholars said that he should follow the view that is stricter. 

However, it was also said that he should follow that which is easier, and this is the correct view, because if the fatwas are equal in terms of evidence, then you should follow that which is easier, because the religion of Allah, may He be glorified and exalted, is based on ease and simplicity, not on hardship and difficulty. ‘Aa’ishah (may Allah be pleased with her) stated that the Messenger of Allah (sallallaahu alayhi wasallam) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin.[1] 

 Source: Kitaab al-‘Ilm, p. 152-153 by Shaykh Muhammad bin Saalih al-‘Uthaymeen

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[1] Recorded by al-Bukhaaree and Muslim