The Solution to the Current Fitnah of Defaming People

From: “People of the Sunnah, Be Kind With o­ne Another”
By: Shaykh Abd-ul-Muhsin Al-‘Abbaad عبد المحسن بن حمد العباد الشيخ (May Allah Preserve Him)

The Solution to the Current Fitnah of (Tajreeh) Defaming People and (Hajr) Ostracizing Them That is Coming From Some of the People of Ahl-us-Sunnah of Our Time

Some of the people of Ahl-us-Sunnah of our time have busied themselves with defaming each other (Tajreeh or as is more commonly referred to in the west, Jarh wa Ta’deel) and warning against o­ne another (Tahdheer). As a result, division, conflict and cutting off of relations has occurred between them, despite the fact that they should be – no it is a must for them to be – loving, merciful and compassionate with o­ne another; unified against the people of bid’ah who oppose Ahl-us-Sunnah wal-Jamaa’ah.

There are two reasons for this problem:

1. There are some from amongst the people of Ahl-us-Sunnah who are preoccupied with searching for and following the mistakes of others, either in their audio tapes or in their books and writings. Then they warn against anyone who they found to have certain mistakes. Some of the mistakes that they defame a person for and warn against him for include:

Giving speeches or lessons for a da’wah organization, or participating in conferences (organized by that da’wah organization). Despite the fact that both Shaykh Abd-ul-‘Azeez ibn Baaz and Shaykh Muhammad ibn ‘Uthaimeen ( رحمهما الله ) gave lectures by telephone to these organizations. Likewise, the organization may be criticized for doing something that they obtained permission to do in a fatwa given by both of those well respected scholars. However, it is more appropriate to blame a person for his own opinion than to blame him for someone else’s. Especially if it was an opinion given in a fatwa by o­ne of the major scholars. Furthermore, some of the Companions of the Prophet ( r ) said after what happened the day of the Treaty of Al-Hudaybiyyah: “O people! Blame your personal opinions in your religion! ” [1]

Also from those who have been defamed are those who are of great benefit (to the Muslims) through their lectures, or their books, or their sermons. However, he has been warned against because his opinion about someone or some da’wah organization is unknown.[2] Even some of the religious people in a few Arab countries have been defamed and warned against, whose tremendous efforts in teaching the Sunnah, and spreading it, and calling to it, benefit everyone. And there can be no doubt that warning against people like them simply cuts off the path between the students of knowledge and those (scholars) who they might benefit from their knowledge and their good character.

2. There are some from amongst the people of Ahl-us-Sunnah who, if they see a mistake from anybody from Ahl-us-Sunnah, they write a refutation against him. Then the o­ne who was refuted writes a refutation of the refutation. Then both of them busy themselves reading everything that the other has written recently or in the past, and listening to all of the audio tapes of the other hoping to find a mistake and catch him in it . Some of these mistakes may have simply been a slip of the tongue, the likes of which he or someone else could (easily) have made. Then each o­ne of them strives to get as many supporters as he can to also stand against the other. Then each group of supporters raises their voices with the statements of anyone who supports them and criticizes the other party. They also try to force everyone they meet to ‘take a position against’ those who do not support him. And if he does not (take a position against the other) then he is said to be a person of bid’ah based solely o­n the fact that they have pronounced the other (person or) group as people of bid’ah. Then they ostracize (the o­ne who did not take ‘the proper position’).[3] The actions of two groups such as these are some of the most serious causes of the fitnah and o­ne of the most serious reasons why it has spread so far and wide. The matter becomes even worse when each of the two parties spread their criticisms of the other party o­n the Internet! At that point, the youth of Ahl-us-Sunnah from various countries and even various continents, busy themselves keeping up to date with what has been published o­n the website from qeela wa qaala (talking about what this o­ne said and what that o­ne said) which is an activity that does not bring about any good, and o­nly brings about harm and disunity. [4] In fact, these activities cause them to resemble those who watch the news bulletins in order to find out what is the best news to publish. They also resemble sports enthusiasts who cheer for o­ne team or another, and get into arguments and quarrels as a result!

The way to end this fitnah is as follows:

Firstly: Regarding (the problems) related to (Tajreeh) defaming o­ne another and (Tahdheer) warning against o­ne another, the following points should be observed:

Anyone who has busied himself with defaming the scholars and the students of knowledge and warning against them should fear Allah . And instead, he should busy himself with looking for his own faults so that he might get rid of them instead of busying himself with the faults of others. And he should endeavor to keep his good deeds from being given to those he has distressed by defaming them and maligning their character. After all, he will be in more need of his good deeds than anyone else o­n the Day when neither wealth nor sons will avail, except him who brings to Allah a clean heart. [5]

Instead of busying himself with defaming others and warning against them, he should busy himself striving hard to obtaining beneficial knowledge that will benefit him as well as others. o­ne of the best things that a person can do –if he is able – is to busy himself with knowledge; learning it, and teaching it, and calling to it, and writing about it, so that he might be from ( أهل البناء ) the people who build things up . And he should not busy himself with defaming the scholars and the students of knowledge from Ahl-us-Sunnah, cutting off the pathway to benefiting from them, and thereby becoming o­ne of ( أهل الهدم ) the people who tear things down! The person who busies himself with defaming others in this way does not leave behind any beneficial knowledge when he dies. And when he dies, the people do not lose a knowledgeable person that was of benefit to them, rather as a result of his death they simply become safe from his evil!

The students from Ahl-us-Sunnah in every place should turn themselves away (from this fitnah) and busy themselves with knowledge; reading beneficial books, and listening to the audio tapes of the scholars of Ahl-us-Sunnah, like Shaykh ibn Baaz and Shaykh ibn ‘Uthaymeen, instead of busying themselves calling such and such person or such and such person in order to ask: “What is your opinion about such and such person or such and such person.” or “What is your opinion about the statement of such and such person or such and such person.”

When the students of knowledge want to ask about the ( حال ) condition of other (students of knowledge or scholars), then they should refer their question to the headquarters of The Permanent Committee for Islamic Research and Fataawa in Riyadh in order to ask about them. After all, are these the people who are returned to for fataawa and knowledge or not? And whoever has any information about the ( حال ) condition of specific people, then it is possible for him to write a letter to the headquarters of The Permanent Committee for Islamic Research and Fataawa, explaining to them what he knows about them so that they might look into it. That way, if there is any (Tajreeh) or (Tahdheer) warning against someone, then it comes from those who are returned to and depended upon for fataawa, and from those who knowledge is taken from. And there can be no doubt that the proper place to turn to for fataawa in these matters is the same place that should be returned to in order to find out from whom fataawa should be sought. And from whom should we seek knowledge? Furthermore, no o­ne should try to establish himself as the o­ne who is returned to for these important matters! Because, from the good Islam of a person is his leaving off that which does not concern him! [6]
Secondly: Regarding (the problems) related to the writing of refutations against those who have made a mistake, the following points should be observed:

• A refutation should o­nly be made for clear mistakes and then the refutation should be made utilizing kindness and gentleness , and with a strong desire for the person to be free of the mistake. The refutations made by Shaykh ibn Baaz (rahimahullaah) should be referred to in order to learn the proper way of making a refutation.

• However, if the mistake is not a clear o­ne, or it is a mistake that the o­ne making the refutation may have fallen into himself, then it is best to refer the matter to the headquarters of The Permanent Committee for Islamic Research and Fataawa for decision. However, if the mistake was a clear o­ne, then it is upon the o­ne who has been refuted to leave the mistake because returning to the haqq (truth) is better than continuing upon falsehood.

• If someone has already made a refutation o­n somebody else, then he has already done what was obligatory for him to do, and he should not busy himself following up o­n the o­ne he has refuted. Instead, he should busy himself with (seeking) knowledge that will be of great benefit to himself as well as others. That was the way of Shaykh ibn Baaz ( رحمه الله ).

It is not permissible ( لا يجوز ) to test any student of knowledge, or any o­ne else for that matter, by questioning him about his (mawqif) position o­n such and such person who has been refuted, or about his (mawqif) position o­n the person who made the refutation. And if he agrees (with your opinion) then he is safe, but if he disagrees then he is called a person of bid’ah and then ostracized. Likewise, it is not for anyone to attribute this kind of chaos and confusion (in the method of) of defaming people and ostracizing them to the people of Ahl-us-Sunnah. Nor should anyone who does not follow this path of chaos be described as being o­ne who is not firm o­n the Salafy Manhaj. The type of ( hajr ) or ostracization that is beneficial in the opinion of Ahl-us-Sunnah is the kind that really benefits the o­ne who is ostracized. Such as a father (punishing) his son by not speaking to him, or a teacher (punishing) his student. Likewise, the (hajr) should come from someone who has a position of status and authority because this type of hajr is beneficial for the o­ne who is being ostracized. However, if the hajr is practiced by some students of knowledge against others – especially if it was being done over something that is not permissible to ostracize someone over – then this doesn’t benefit the o­ne being ostracized at all. Instead, it simply brings about quarrels and the cutting off of relations.

Shaykh-ul-Islam ibn Taymiyyah said, while mentioning Yazeed ibn Mu’aawiyah: “The correct position (regarding Yazeed ibn Mu’aawiyah) is the position of the scholars. He is not singled out for any special kind of love, nor should he be cursed. Likewise, if he was a faasiq (sinner) or dhaalim (an oppressor), then Allah forgives sinners and oppressors, especially if they have done many great deeds of goodness. Imam Al-Bukhaari narrated a hadeeth in his Saheeh o­n the authority of Ibn ‘Umar ( t ) who said that the Prophet (صلى الله عليه وسلم) said:

أول جيش يغزو القسطنطينية مغفور له

“The first army to invade Constantinople will be forgiven their sins.”

And the first army to invade Constantinople was led by Yazeed ibn Mu’aawiyah! And Abu Ayyoob Al-Ansaari ( t ) was present also…Therefore it is obligatory to speak as little as possible about that and to avoid mentioning Yazeed ibn Mu’aawiyah, and to avoid testing the Muslims about (their opinion) of him because this is a bid’ah that contradicts (the way of) Ahl-us-Sunnah wal Jamaa’ah! ” [7]

Shaykh-ul-Islam ibn Taymiyyah also said: “Also (to be avoided) is splitting up the Ummah and testing people with criteria that Allah and His Messenger ( r ) have not commanded us to test people with. ” [8]

Shaykh-ul-Islam ibn Taymiyyah also said: “It is not for anyone to raise some person up, and call the Ummah to follow his path, treating all of those who follow him as allies, and all of those who do not as enemies, if that person is other than the Prophet (صلى الله عليه وسلم). Likewise, it is not for anyone to raise up for (the Ummah) some opinion or quote from the words of some person, and treat all those who agree with it as allies, and all of those who do not agree with it as enemies, if those words are not from the speech of Allah, or from the speech of His Messenger, or from ( الإ جماع ) those matters that the entire Ummah has agreed upon. Rather, this is from the behavior of the people of bid’ah who put up some person or some opinion and divide the Ummah with it. They ally themselves to those who agree, while treating as enemies all who do not. ” [9]

Shaykh-ul-Islam ibn Taymiyyah also said: “If a professor or a teacher orders that someone be ostracized, or discredited, or expelled etc. then this matter must be investigated. If in fact (the student) committed a sin in the eyes of the law, then he should be punished according to the seriousness of the sin he committed and no more. If however he did not commit a sin in the eyes of the law, then it is not permissible to punish him at all, simply because of the personal objectives of the teacher or anyone else for that matter. Likewise, teachers should not do anything that will divide the people up into groups and put enmity and hatred between them. Rather they should be as brothers cooperating with each other in righteousness and taqwaa . Allah the Most High says:

( وَتَعَاوَنُوا عَلَى البِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالعُدْوَان )

( Help you o­ne another in righteousness and piety, but do not help each other in sin and transgression. ) [Surah Al-Maidah: 2].” [10]

Al-Haafidh ibn Rajab said in his explanation of the hadeeth: “From the good Islam of a person is his leaving off that which does not concern him.” : “This hadeeth is a very important principle of good behavior. Al-Imam Abu ‘Amr ibn Salaah reported that Abu Muhammad ibn Abee Zaid – the foremost scholar of Maaliki fiqh of his time – said: ‘The sum of good manners and their importance can be derived from four hadeeth:

عَنْ أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْه قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ.

“Whoever believes in Allah and the Last Day should speak what is good or keep quiet .” [11]

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِنْ حُسْنِ إِسْلامِ الْمَرْءِ تَرْكُهُ مَا لا يَعْنِيهِ

“From the good Islam of a person is his leaving off that which does not concern him.” [12]

And the advice of the Prophet (صلى الله عليه وسلم) for someone – which he summarized in just a few words, saying:

“لا تَغْضَبْ ”

“Don’t get angry.” [13]

عَنْ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ

المُؤْمِنُ يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِه.

“The believer loves for his brother what he loves for himself.” [14]&[15]

I say: “The students of knowledge are in great need of disciplining themselves with these manners which will bring goodness and benefit to them, as well as others. ( They also need to) stay far away from harshness and rudeness, the o­nly result of which is quarreling, disunity, turning away of the hearts, and breaking up into groups. ”

• It is upon every sincere student of knowledge to stop following o­n the Internet what this group is saying about that o­ne, and what that group is saying about this o­ne. Instead they should use the Internet to look at websites such as the website of Shaykh Abd-ul-‘Azeez ibn Baaz ( رحمه الله ) in order to read his essays and fataawa that have now reached up to twenty o­ne volumes. (They should also use the Internet to read) the fataawa written by The Permanent Committee for Islamic Research and Fataawa which have now reached up to twenty volumes. Likewise, (they should also use the Internet to look at) the website of Shaykh Muhammad ibn ‘Uthaimeen ( رحمه الله ), and read his many books and fataawa.

And in conclusion, I advise the students of knowledge to: thank Allah the Mighty and the Majestic for the success that he gave them when He made them from amongst His students. And to make sure that they have Ikhlaas (sincerity) in seeking knowledge and that they work as hard as they can to obtain it. (I also advise the students of knowledge) not to waste their time and to spend it seeking knowledge, because knowledge cannot be obtained by simply wishing and lingering about while being lazy and indifferent.

Yahya ibn Abee Katheer said, in a saying narrated by Imam Muslim in his Saheeh, while narrating ahadeeth about the times for prayer: “Knowledge cannot be obtained while relaxing.”

There are many texts in the Book of Allah (i.e. the Qur’aan) and in the Sunnah of His Prophet (صلى الله عليه وسلم) that prove the elevated status of knowledge and the superiority of the scholars. Allah the Most High says:

( شَهِدَ اللَّهُ أَنَّهُ لا إِلَهَ إِلاَّ هُوَ وَالمَلائِكَةُ وَأُولُو العِلْمِ )

( Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also bear witness) . ) [Surah Al-Imran: 18].

He also says:

( قُلْ هَلْ يَسْتَوي الَّذِينَ يَعْلَمُونَ والَّذِينَ لاَ يَعْلَمُونَ )

( Say: “Are those who know equal to those who know not?” )

[Surah Az-Zumar: 9].

He also says:

( يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُم وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ )

( Allah will raise in degree those of you who believe, and those who have been granted knowledge … ) [Surah Al-Mujaadilah: 11].

He also says:

( وَقُلْ رَبِّ زِدْنِي عِلْمًا )

( Say: “My Lord! Increase me in knowledge.” )

[Surah Ta-Ha: 114].

Some of the hadeeth (that prove the elevated status of knowledge and the superiority of the scholars) include:

قَالَ حُمَيْدُ بْنُ عَبْدِالرَّحْمَنِ سَمِعْتُ مُعَاوِيَةَ خَطِيبًا يَقُولُ سَمِعْتُ النَّبِيَّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ.

“Whoever Allah wants good for, then he gives him understanding in religion.” [16]

This hadeeth proves that o­ne of the signs that Allah the Most High wants good for His servant is that He gives him understanding in religion. That is because if he understands his Deen he will be able to worship Allah upon knowledge, and call others (to Islam) with knowledge. He (صلى الله عليه وسلم) also said:

عَنْ عُثْمَانَ رَضِي اللَّه عَنْه عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ:

خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ.

“The best among you (Muslims) are those who learn the Qur’aan and teach it.” [17]

He (صلى الله عليه وسلم) also said:

إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ ” ”

“Verily Allah raises up some people with this Book (i.e. the Qur’aan) and He puts down others with it.” [18]

He ( r ) also said:

” نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ أَدَّاها كَمَا سَمِعَها”

“Allah will bless the person (i.e. by brightening him [his face]) who hears something I have said (i.e. a hadeeth) and then he memorizes it and narrates it just as he heard it.” [19]

And this is a hadeeth that was widely narrated by more than twenty Companions. I mentioned all of the narrations of this hadeeth in my book entitled: A Study of the Hadeeth: “Allah will bless the person who hears something I have said (i.e. a hadeeth) and then he memorizes it and narrates it just as he heard it.”

He (صلى الله عليه وسلم) also said:

عَنْ كَثِيرِ بْنِ قَيْسٍ قَالَ كُنْتُ جَالِسًا مَعَ أَبِي الدَّرْدَاءِ فِي مَسْجِدِ دِمَشْقَ فَجَاءَهُ رَجُلٌ فَقَالَ يَا أَبَا الدَّرْدَاءِ إِنِّي جِئْتُكَ مِنْ مَدِينَةِ الرَّسُولِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لِحَدِيثٍ بَلَغَنِي أَنَّكَ تُحَدِّثُهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مَا جِئْتُ لِحَاجَةٍ قَالَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ وَإِنَّ الْملائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُ لَهُ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ وَالْحِيتَانُ فِي جَوْفِ الْمَاءِ وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الأَنْبِيَاءِ وَإِنَّ الأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلا دِرْهَمًا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ.

“Whoever travels o­n a path in search of knowledge, then Allah the Mighty and the Majestic will put him o­n a path from the pathways to Paradise . Verily the angels lower their wings out of pleasure for the o­ne who seeks knowledge. And the inhabitants of the heavens and the earth ask for forgiveness o­n behalf the scholar, even the fish in the depths of the ocean. Verily the superiority of the scholar over the devout worshipper is like the superiority of the moon over the rest of the stars o­n a night when it is full. Verily the scholars are the heirs of the Prophets, and the Prophets do not bequeath dinaar or dirham, rather they leave behind (only) knowledge. And he who takes it, takes an abundant portion.” [20]

This hadeeth is hasan ligairihi (it has a good chain of narrators). It was narrated by Abu Daud and others. Refer to Saheeh At-Targheeb wat-Tarheeb (hadeeth # 70) and At-Ta’leeq Alaa Musnad Al-Imam Ahmed in order to find out which scholars narrated this hadeeth in their collections. And Al-Haafidh ibn Rajab explained this hadeeth in a small book containing o­nly the explanation of this hadeeth. And Imam Muslim in his Saheeh (Eng. Trans. Vol. 4, pg. 1417), narrated the first sentence of this hadeeth (i.e. Whoever travels o­n a path in search of knowledge, then Allah the Mighty and the Majestic will put him o­n a path from the pathways to Paradise.) [21]

He (صلى الله عليه وسلم) also said:

عَنْ أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْه أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ:

إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلا مِنْ ثَلَاثٍ صَدَقَةٌ جَارِيَةٌ وَعِلْمٌ يُنْتَفَعُ بِهِ وَوَلَدٌ صَالِحٌ يَدْعُو لَهُ.

“When a person dies, his actions come to an end except for three of them: an o­ngoing work of charity, beneficial knowledge , and a righteous child who supplicates to Allah for him (the deceased).” [22]

He (صلى الله عليه وسلم) also said:

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ:

مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ لا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنْ تَبِعَهُ لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا.

“Whoever called (people) to right guidance, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to misguidance (error), he shall have upon him the sins of those who adhered to it , without their sins being diminished in any respect.” [23]

I also advise everyone to safeguard and structure their time doing what will be of a good benefit to themselves, because the Messenger of Allah (صلى الله عليه وسلم) said:

عَنِ ابْنِ عَبَّاسٍ رَضِي اللَّه عَنْهمَا قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ

نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ الصِّحَّةُ وَالْفَرَاغُ.

“There are two blessings that many people lose: Good health and free time (i.e. for doing good).” [24]

This is the first hadeeth that Imam Al-Bukhaari narrated in the book of Things That Soften the Heart. And (Al-Imam Haafidh ibn Hajar Al-‘Asqalaani) narrated in Fat-hul-Baaree a statement made by ‘Alee ibn Abee Taalib ( t ) who said: “The world has departed behind us, and the hereafter has started towards us. Each o­ne of them has offspring. So be from the sons of the hereafter, and do not be from the sons of this worldly life. Verily today (we do) deeds without any taking of account, while tomorrow is the taking of account and (we are unable) to do any deeds.” [25]

I also advise everyone to busy themselves with what concerns them instead of busying themselves with that which does not concern them, because the Prophet (صلى الله عليه وسلم) said:

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ

مِنْ حُسْنِ إِسلامِ الْمَرْءِ تَرْكُهُ مَا لا يَعْنِيهِ.

“From the good Islam of a person is his leaving off that which does not concern him.” [26]

This hadeeth is narrated by Imam At-Tirmidhi with a good chain of narrators. And it is the twelfth hadeeth from An-Nawawi’s 40 Hadeeth .

I also advise everyone to be moderate and to position themselves between the two extremes of excessive (tolerance) and cruelty, and between exaggeration and neglect. The Messenger of Allah (صلى الله عليه وسلم) said:

…إِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الْغُلُوُّ فِي الدِّين

“Beware of excessiveness in religion (i.e. extremism or exceeding the bounds). Those who came before you were destroyed by excessiveness in religion.” [27]

This is an authentic hadeeth from those hadeeth that describe what happened during the Farewell Hajj of the Prophet (صلى الله عليه وسلم). It was narrated by Imam An-Nasaaee as well as others. Refer to hadeeth #1283 in Silsilat-ul-Ahadeeth As-Saheehah by Shaykh Al-Albaani in order to find out which scholars narrated this hadeeth in their collections.

I also advise everyone to beware of oppressing others because the Prophet (صلى الله عليه وسلم) said in a hadeeth qudsi (that Allah the Mighty and the Majestic said):

عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِيمَا رَوَى عَنِ اللَّهِ تَبَارَكَ وَتَعَالَى أَنَّهُ قَالَ: يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا

“My worshippers! Verily I have made oppression prohibited for Myself, and I have made it prohibited for you, so do not oppress o­ne another.” [28]

I ask Allah, the Mighty and the Majestic, to give everyone success in obtaining beneficial knowledge, working in accordance with it, and calling to it with knowledge. And I ask Allah to gather everyone together upon the truth and right guidance, and to protect them from all fitnah – that which is apparent from it as well as that which is hidden. Verily He has the Power (to answer this du’a) and the Authority to do so. May peace and blessings be upon His servant and Messenger, our Prophet Muhammad (صلى الله عليه وسلم) , and upon his family, and upon his Companions, and upon all of those who follow them until the Day of Resurrection. Ameen.

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FOOTNOTES:

[1] Here the distinguished author is referring to a hadeeth narrated by Imam Al-Bukhaari upon the authority of Al-A’mash who asked Abu Waa-il:

حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ حَدَّثَنِي أَبُو وَائِلٍ قَالَ كُنَّا بِصِفِّينَ فَقَامَ سَهْلُ بْنُ حُنَيْفٍ فَقَالَ أَيُّهَا النَّاسُ اتَّهِمُوا أَنْفُسَكُمْ فَإِنَّا كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَوْمَ الْحُدَيْبِيَةِ وَلَوْ نَرَى قِتَالًا لَقَاتَلْنَا فَجَاءَ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ يَا رَسُولَ اللَّهِ أَلَسْنَا عَلَى الْحَقِّ وَهُمْ عَلَى الْبَاطِلِ فَقَالَ بَلَى فَقَالَ أَلَيْسَ قَتْلَانَا فِي الْجَنَّةِ وَقَتْلاهُمْ فِي النَّارِ قَالَ بَلَى قَالَ فَعَلَامَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا أَنَرْجِعُ وَلَمَّا يَحْكُمِ اللَّهُ بَيْنَنَا وَبَيْنَهُمْ فَقَالَ يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللَّهِ وَلَنْ يُضَيِّعَنِي اللَّهُ أَبَدًا فَانْطَلَقَ عُمَرُ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ مِثْلَ مَا قَالَ لِلنَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّهُ رَسُولُ اللَّهِ وَلَنْ يُضَيِّعَهُ اللَّهُ أَبَدًا فَنَزَلَتْ سُورَةُ الْفَتْحِ فَقَرَأَهَا رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ عَلَى عُمَرَ إِلَى آخِرِهَا فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ أَوَفَتْحٌ هُوَ قَالَ نَعَمْ.

“Did you take part in the Battle of Siffeen (i.e. the battle that took place between ‘Ali’s followers and Mu’aawiya’s followers at the river of Euphrates in Iraq )? He said: ‘Yes. And I heard Sahl ibn Hunaif say (when he was blamed for lack of zeal for fighting): ‘ You had better blame your wrong opinions! I wish that you had seen me o­n the Day of Abu Jandal (i.e. the Day of the Treaty of Hudaybiyyah. Abu Jandal embraced Islam at the time when the Muslims had concluded a treaty with the pagans of Makkah by virtue of which the Prophet (صلى الله عليه وسلم) had to return Abu Jandal to them despite his conversion.). If I had had the courage to disobey the Prophet’s orders I would have done so….’ ” [Saheeh Al-Bukhaari ( Eng. Trans. Vol. 4, Pg. 271).]

And in another narration upon the authority of Abu Waa-il who said:

حَدَّثَنَا حَبِيبُ بْنُ أَبِي ثَابِتٍ قَالَ حَدَّثَنِي أَبُو وَائِلٍ قَالَ كُنَّا بِصِفِّينَ فَقَامَ سَهْلُ بْنُ حُنَيْفٍ فَقَالَ أَيُّهَا النَّاسُ اتَّهِمُوا أَنْفُسَكُمْ فَإِنَّا كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَوْمَ الْحُدَيْبِيَةِ وَلَوْ نَرَى قِتَالا ً لَقَاتَلْنَا فَجَاءَ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ يَا رَسُولَ اللَّهِ أَلَسْنَا عَلَى الْحَقِّ وَهُمْ عَلَى الْبَاطِلِ فَقَالَ بَلَى فَقَالَ أَلَيْسَ قَتْلانَا فِي الْجَنَّةِ وَقَتْلَاهُمْ فِي النَّارِ قَالَ بَلَى قَالَ فَعَلامَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا أَنَرْجِعُ وَلَمَّا يَحْكُمِ اللَّهُ بَيْنَنَا وَبَيْنَهُمْ فَقَالَ يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللَّهِ وَلَنْ يُضَيِّعَنِي اللَّهُ أَبَدًا فَانْطَلَقَ عُمَرُ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ مِثْلَ مَا قَالَ لِلنَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّهُ رَسُولُ اللَّهِ وَلَنْ يُضَيِّعَهُ اللَّهُ أَبَدًا فَنَزَلَتْ سُورَةُ الْفَتْحِ فَقَرَأَهَا رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ عَلَى عُمَرَ إِلَى آخِرِهَا فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ أَوَفَتْحٌ هُوَ قَالَ نَعَمْ.

“We were at Siffeen and Sehl ibn Hunaif got up and said: ‘ O people! Blame yourselves! We were vwith the Prophet (صلى الله عليه وسلم) o­n the Day of Hudaybiyyah, and if we had been called we would have fought. ‘Umar ibn Al-Khattaab came and said: ‘O Messenger of Allah! Are we not upon the truth and they upon falsehood?’ The Messenger of Allah (صلى الله عليه وسلم) said: ‘Yes.’ ‘Umar said: ‘Are not those who are killed from amongst us in Paradise and theirs in Hell?’ He (the Messenger of Allah (صلى الله عليه وسلم) said: ‘Yes.’ ‘Umar said: ‘Then why should we accept hard terms in matters concerning our religion? Shall we go back (to Medina ) before Allah judges between us and them?’ The Messenger of Allah (صلى الله عليه وسلم) said: ‘O Ibn Al-Khataab! I am the Messenger of Allah and Allah will never neglect or destroy me!’ Then ‘Umar went to Abu Bakr and told him what the Prophet (صلى الله عليه وسلم) had said. o­n that Abu Bakr said (to ‘Umar): ‘He is the Messenger of Allah and Allah will never neglect or destroy him!’ Then Surah Al-Fath (i.e. Victory) was revealed and the Messenger of Allah
(صلى الله عليه وسلم) recited it all the way to the end in front of ‘Umar. o­n that ‘Umar asked: ‘O Messenger of Allah! Was it (i.e. the Treaty of Hudaybiyyah) a victory?’ The Messenger of Allah (صلى الله عليه وسلم) said: ‘Yes.’ ” [Saheeh Al-Bukhaari ( Eng. Trans. Vol. 4, Pg. 271-272).]

It should be noted that Al-Haafidh ibn Hajar Al-‘Asqalaani explained that Sahl ibn Hunaif said: ‘ You had better blame your wrong opinions! ‘ to those present at Siffeen when it became apparent that the Companions were reluctant to agree to settle their dispute through arbitration. So he reminded them of what took place o­n the Day of Hudaybiyyah and how most of the people did not want the peace treaty even though, in the end it turned out to be something very good, and it became clear that the opinion of the Prophet ( r ) was correct. [ Fat-hul-Baaree (Vol. 7, 325). ]

[2] This is frighteningly similar to those who go around saying ‘So and so is unclear’ because he has not ‘clarified his position’ o­n such and such person or such and such issue.

[3] This is frighteningly similar to those who confront others with the question ‘whats your position (mawqif) o­n so and so?’ Al-Hamdu lillaah, the shaykh will explain the error of this type of behavior in the coming pages in shaa Allahu ta’aala.

[4] And Allah disapproves for you (qeela wa qaala) talking about what was said and what somebody said. Refer o­nce again to the hadeeth o­n page 10 please.

[5] Refer to Surah Ash-Shu’ara: 88-89.

[6] Here the distinguished author is referring to a hadeeth narrated upon the authority of Abu Hurairah ( t ) who said that the Messenger of Allah (صلى الله عليه وسلم) said:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِنْ حُسْنِ إِسْلامِ الْمَرْءِ تَرْكُهُ مَا لا يَعْنِيهِ.

“From the good Islam of a person is his leaving off that which does not concern him.”

[Narrated by Imam At-Tirmidhi and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 530-531, # 2317 & 2318).]

I was unable to find any hadeeth with this wording , however, I did find a hadeeth narrated upon the authority of Umm Haraam who said that she heard the Prophet (صلى الله عليه وسلم) say:

قَالَ عُمَيْرٌ فَحَدَّثَتْنَا أُمُّ حَرَامٍ أَنَّهَا سَمِعَتِ النَّبِيَّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَقُولُ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ الْبَحْرَ قَدْ أَوْجَبُوا قَالَتْ أُمُّ حَرَامٍ قُلْتُ يَا رَسُولَ اللَّهِ أَنَا فِيهِمْ قَالَ أَنْتِ فِيهِمْ ثُمَّ قَالَ النَّبِيُّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ فَقُلْتُ أَنَا فِيهِمْ يَا رَسُولَ اللَّهِ قَالَ لا.

“ Paradise will be granted to the first army from my nation to fight a naval battle.” Umm Haraam asked: “O Messenger of Allah! Will I be amongst them?” He (صلى الله عليه وسلم) replied: “You will be amongst them.” The Prophet (صلى الله عليه وسلم) said: “T he first army from my nation to invade Caesar’s city (i.e. Contantinople) will be forgiven their sins. ” I asked: “Will I be o­ne of them O Messenger of Allah? ” He (صلى الله عليه وسلم) said: “No.” [Saheeh Al-Bukhaari ( Eng. Trans. Vol. 4, Pg. 109)].

[7] Majmoo’ Fataawa (Vol. 3, page 413-414).

[8] Majmoo’ Fataawa (Vol. 3, page 415).

[9] Majmoo’ Fataawa (Vol. 20, page 164).

[10] Majmoo’ Fataawa (Vol. 28, page 15-16).

[11] Saheeh Al-Bukhaari ( Eng. Trans. Vol. 8, pg. 321, # 482). Saheeh Muslim, ( Eng. Trans. Vol. 1, pg. 32, # 75).

[12] Narrated by Imam At-Tirmidhi and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 530-531, # 2317 & 2318).

[13] Saheeh Al-Bukhaari ( Eng. Trans. Vol. , pg. ). The hadeeth in its entirety was narrated by Abu Hurairah ( r ) who said:

عَنْ أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْه أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ أَوْصِنِي قَالَ لا تَغْضَبْ فَرَدَّدَ مِرَارًا قَالَ لا تَغْضَبْ.

“A man said to the Prophet (صلى الله عليه وسلم) : ‘Advise me.’ He (صلى الله عليه وسلم) said: ‘Don’t get angry.’ Then he (صلى الله عليه وسلم) repeated it several times.”

[14] Saheeh Al-Bukhaari ( Eng. Trans. Vol. 1, pg. 19). Saheeh Muslim, ( Eng. Trans. Vol. 1, pg. 31).

[15] Jaami’-ul-‘Uloomi wal-Hikam (Vol. 1, pg. 288).

[16] Saheeh Al-Bukhaari ( Eng. Trans. Vol. 1, pg. 61). Saheeh Muslim, ( Eng. Trans. Vol. 2, pg. 495-496).

[17] Saheeh Al-Bukhaari ( Eng. Trans. Vol. 6, pg. 501-502).

[18] Saheeh Muslim, ( Eng. Trans. Vol. 2, pg. 389). The hadeeth in its entirety is narrated by ‘Aamir ibn Waathilah and it reads:

عَنْ عَامِرِ بْنِ وَاثِلَةَ أَنَّ نَافِعَ بْنَ عَبْدِ الْحَارِثِ لَقِيَ عُمَرَ بِعُسْفَانَ وَكَانَ عُمَرُ يَسْتَعْمِلُهُ عَلَى مَكَّةَ فَقَالَ مَنِ اسْتَعْمَلْتَ عَلَى أَهْلِ الْوَادِي فَقَالَ ابْنَ أَبْزَى قَالَ وَمَنِ ابْنُ أَبْزَى قَالَ مَوْلًى مِنْ مَوَالِينَا قَالَ فَاسْتَخْلَفْتَ عَلَيْهِمْ مَوْلًى قَالَ إِنَّهُ قَارِئٌ لِكِتَابِ اللَّهِ عَزَّ وَجَلَّ وَإِنَّهُ عَالِمٌ بِالْفَرَائِضِ قَالَ عُمَرُ أَمَا إِنَّ نَبِيَّكُمْ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَدْ قَالَ إِنَّ اللَّهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَامًا وَيَضَعُ بِهِ آخَرِينَ.

“Naafi’ ibn ‘Abd-ul-Haarith met ‘Umar (ibn-ul-Khattaab t ) in ‘Usfaan (a place that is approximately 80 kilometers north of Makkah o­n the road to Medina). ‘Umar had put him in charge of the people of Makkah so (‘Umar) said to him: ‘Who have you left in charge of the people of the valley (i.e. Makkah)?’ He (Naafi’) said: ‘I left Ibn Abza in charge of them.’ (‘Umar) said: ‘Who is Ibn Abza?’ (Naafi’) said: ‘One of our freed slaves.’ (‘Umar) said: ‘You left a freed slave in charge of them?’ (Naafi’) said: ‘He is well versed in the Qur’aan and a scholar of inheritance law.’ (‘Umar) said: ‘Verily your Prophet (صلى الله عليه وسلم) said: ‘Verily Allah raises up some people with this Book (i.e. the Quran) and He lowers others with it.’ ”

[19] Narrated by Imam Ahmed, At-Tirmidhi, Abu Daud ( Eng. Trans. Vol. 3, pg. 1038 ), and Ibn Maajah and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 3, page 61, # 2658).

[20] Narrated by Imam Ahmed, Abu Daud (Eng. Trans. Vol. 3, pg. 1034). , At-Tirmidhi, Ibn Maajah, and Ad-Daaramee as well as others and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 3, page 71, # 2682).

[21] Here the author is referring to a hadeeth narrated by Abu Hurairah ( t ) who said that the Messenger of Allah (صلى الله عليه وسلم) said:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ يَسَّرَ اللَّهُ عَلَيْهِ فِي الدُّنْيَا وَالاخرةِ وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وََالاخِرَةِ وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ وَمَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلَّا نَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَحَفَّتْهُمُ الْمَلَائِكَةُ وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ وَمَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ.

“Whoever relieves a believer of a hardship from the hardships of this world, then Allah will relieve him of a hardship from the hardships of the Day of Resurrection. And whoever makes something easy for o­ne who is hard pressed, then Allah would make things easy for him in this world and in the hereafter. And whoever conceals the faults of a Muslim, Allah would conceal his faults in this world and in the hereafter. Allah is helping the servant as long as the servant is helping his brother. Whoever travels o­n a path in search of knowledge, then Allah will make easy for him a path to Paradise . And people do not assemble in a house from the houses of Allah (i.e. a Masjid), and recite the book of Allah, and learn and teach the Qur’aan amongst themselves, except that As-Sakeenah (tranquility) will descend upon them, and mercy would cover them, and the angels would surround them, and Allah makes mention of them in the prescence of those near Him. And whoever was slow or deficient in his actions, then (the nobility of) his ancestry will not make up for (the slowness and deficiency in his actions).”

[22] Narrated by Imam At-Tirmidhi and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 93, # 1376).

[23] Saheeh Muslim, ( Eng. Trans. Vol. 4, pg. 1406, # 6470).

[24] Saheeh Al-Bukhaari ( Eng. Trans. Vol. 8, pg. 282).

[25] Fat-hul-Baaree (Vol. 11, page 235).

[26] Narrated by Imam At-Tirmidhi as well as others and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhi (Vol. 2, page 530-531, # 2317 & 2318).

[27] Narrated by Imam Ahmed, An-Nasaai, and Ibn Maajah and authenticated by Shaykh Al-Albaani in Saheeh Sunan An-Nasaaee (Vol. 2, page 357, # 3057).

[28] Saheeh Muslim, ( Eng. Trans. Vol. 4, pg. 1365, # 6246).

Parent reference here

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