Who Are The Salaf?
Question: I hear much about the Salaf, who are the Salaf O Noble Shaykh?
Answer:
The meaning of the [word] Salaf is Al-Mutaqaddimoon (the predecessors) so every person that precedes another is a Salaf for him. But when this term is used unrestrictedly, then it only refers to the first three praised generations - from the Sahaabah (Companions), the Taabi’oon (those that followed them) and those that followed them (i.e. Atba’ at-Taabyi’een). They indeed are the Salaf as-Saalih (Pious Predecessors).
Whoever came after them and traversed upon their Minhaaj (way and methodology) then he is like them upon the way of the Salaf; even though he may have come after them with regards to time because as-Salafiyyah is a designation which applies to the Minhaaj (way and methodology) which was traversed by the Salaf as-Saalih (Pious Predecessors), as stated by the Prophet (ﷺ):
“Indeed my nation will split into seventy three sects all of them in the Fire except one and it is al-Jamaa’ah (the united body of the Muslims).”
And in another wording: “..whoever is upon the same as what I am upon and my companions.”
So based upon that then as-Salafiyyah here is specific in meaning, hence whoever is upon the Minhaaj (way and methodology) of the Sahaabah, the Taabi’oon and those who followed them upon goodness then he is a Salafi even if he is in our contemporary times and whilst it being the fourteenth century after the Hijrah (the Migration of the Prophet (ﷺ) from Makkah to Madeenah). Yes.
Shaykh Muhammad bin Saalih al-`Uthaymeen Fataawa Noor 'alaa al-Darb (1/35).
Translated by Abu 'Abdillaah Bilaal Hussain al-Kashmiree.
Question: I hear much about the Salaf, who are the Salaf O Noble Shaykh?
Answer:
The meaning of the [word] Salaf is Al-Mutaqaddimoon (the predecessors) so every person that precedes another is a Salaf for him. But when this term is used unrestrictedly, then it only refers to the first three praised generations - from the Sahaabah (Companions), the Taabi’oon (those that followed them) and those that followed them (i.e. Atba’ at-Taabyi’een). They indeed are the Salaf as-Saalih (Pious Predecessors).
Whoever came after them and traversed upon their Minhaaj (way and methodology) then he is like them upon the way of the Salaf; even though he may have come after them with regards to time because as-Salafiyyah is a designation which applies to the Minhaaj (way and methodology) which was traversed by the Salaf as-Saalih (Pious Predecessors), as stated by the Prophet (ﷺ):
“Indeed my nation will split into seventy three sects all of them in the Fire except one and it is al-Jamaa’ah (the united body of the Muslims).”
And in another wording: “..whoever is upon the same as what I am upon and my companions.”
So based upon that then as-Salafiyyah here is specific in meaning, hence whoever is upon the Minhaaj (way and methodology) of the Sahaabah, the Taabi’oon and those who followed them upon goodness then he is a Salafi even if he is in our contemporary times and whilst it being the fourteenth century after the Hijrah (the Migration of the Prophet (ﷺ) from Makkah to Madeenah). Yes.
Shaykh Muhammad bin Saalih al-`Uthaymeen Fataawa Noor 'alaa al-Darb (1/35).
Translated by Abu 'Abdillaah Bilaal Hussain al-Kashmiree.
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The Rejection Of All Newly Invented Matters (Bid'ah) In The Deen
By Ibn Rajab al-Hanbalee (d. 795H) rahimahullaah
On the authority of ‘Aaishah (radiallaahu ‘anha), who said: The Messenger of Allaah (ﷺ) said: “Whoever introduces into this affair of ours that which is not from it then it will be rejected.”
The wording in Muslim is: “Whoever performs an action that is not according to our affair then it will be rejected.”
So this Hadeeth is a tremendous principle from the foundational principles of Islaam. It is like a scale for (measuring) actions that are outward apparent actions; just like the Hadeeth "every action is judged by the intentions" is a scale for (measuring) actions that are the hidden inner ones. So just like every action which is not intended for seeking the Face of Allaah, the Most High, then there is no reward in it for the one who performs it. Likewise, every action that is not according to a command from Allaah and His Messenger (ﷺ) then it will be rejected from the person who performs it. And every person who introduces something in the religion for which Allaah and His Messenger have not given him any permission, then it has nothing to do with the religion whatsoever.
Then Ibn Rajab (rahimahullaah) mentions:
So this Hadeeth proves, through what it explicitly states, that every action that is not in accordance to the affair (i.e. the religion and legislation) of the Legislator then it will be rejected. And it proves, through what is understood from it, that every action that is in accordance to His affair then it is not rejected (i.e. it is accepted). And the intent here by “His affair” is His religion and His legislation, just as the intent by his (ﷺ) statement in another narration: “Whoever introduces into this affair of ours that which is not from it [then it will be rejected].”
So the meaning therefore is that whoever has an action that is outside of the legislation and it is not Mutaqayyid (laid down and stipulated) by the legislation then it is rejected.
And his (ﷺ) statement: “…that is not according to our affair ...” It is an indication to the fact that the actions of those people who perform them, it is incumbent that they all fall under the rulings of the Sharee’ah (legislation), and that the rulings of the Sharee’ah (legislation) are authoritative and decisive over all of them with its commands and prohibitions. And the person whose action comes under the rulings of the Sharee’ah and in agreement to it, then it is accepted. And the person whose action is not under that then it is rejected.
Reference: Jaami’ al-‘Uloom wal-Hikam by Ibn Rajab rahimahullaah, p.118-119, checking by Taariq b. ‘Awadullaah, Daar Ibn al-Jawzee print, 9th Edition, 1431H.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
By Ibn Rajab al-Hanbalee (d. 795H) rahimahullaah
On the authority of ‘Aaishah (radiallaahu ‘anha), who said: The Messenger of Allaah (ﷺ) said: “Whoever introduces into this affair of ours that which is not from it then it will be rejected.”
The wording in Muslim is: “Whoever performs an action that is not according to our affair then it will be rejected.”
So this Hadeeth is a tremendous principle from the foundational principles of Islaam. It is like a scale for (measuring) actions that are outward apparent actions; just like the Hadeeth "every action is judged by the intentions" is a scale for (measuring) actions that are the hidden inner ones. So just like every action which is not intended for seeking the Face of Allaah, the Most High, then there is no reward in it for the one who performs it. Likewise, every action that is not according to a command from Allaah and His Messenger (ﷺ) then it will be rejected from the person who performs it. And every person who introduces something in the religion for which Allaah and His Messenger have not given him any permission, then it has nothing to do with the religion whatsoever.
Then Ibn Rajab (rahimahullaah) mentions:
So this Hadeeth proves, through what it explicitly states, that every action that is not in accordance to the affair (i.e. the religion and legislation) of the Legislator then it will be rejected. And it proves, through what is understood from it, that every action that is in accordance to His affair then it is not rejected (i.e. it is accepted). And the intent here by “His affair” is His religion and His legislation, just as the intent by his (ﷺ) statement in another narration: “Whoever introduces into this affair of ours that which is not from it [then it will be rejected].”
So the meaning therefore is that whoever has an action that is outside of the legislation and it is not Mutaqayyid (laid down and stipulated) by the legislation then it is rejected.
And his (ﷺ) statement: “…that is not according to our affair ...” It is an indication to the fact that the actions of those people who perform them, it is incumbent that they all fall under the rulings of the Sharee’ah (legislation), and that the rulings of the Sharee’ah (legislation) are authoritative and decisive over all of them with its commands and prohibitions. And the person whose action comes under the rulings of the Sharee’ah and in agreement to it, then it is accepted. And the person whose action is not under that then it is rejected.
Reference: Jaami’ al-‘Uloom wal-Hikam by Ibn Rajab rahimahullaah, p.118-119, checking by Taariq b. ‘Awadullaah, Daar Ibn al-Jawzee print, 9th Edition, 1431H.
Translation by: Aboo 'Abdillaah Bilal Hussain al-Kashmiree
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The Rejection Of All Newly Invented Matters In The Deen.pdf
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The Rejection Of All Newly Invented Matters (Bid'ah) In The Deen... By Ibn Rajab al-Hanbalee (d. 795H) rahimahullaah
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The True Slave
By Shaykh Ibn ‘Uthaymeen rahimahullaah
From sincerity to Allaah is defending the religion of Allaah, the Most High, which He has legislated for His worshippers, proving the falsity of the plot of the plotters and refuting the Mulhidoon (Atheists) who present the religion as if it were bonds and chains that fetter and inhibit people from their freedoms. Whilst in reality religion is the proper bounds set for true freedom; that is because mankind is bound (in servitude) to Allaah, the Mighty and Majestic, and enslaved to Allaah, and (by the bounds set) in the religion of Allaah. And if they are not bound by that then they will be enslaved to Shaytaan; and will be upon following the footsteps of Shaytaan, since the Nafs (self) is always Hammamah (fervently eager and vehemently restless). Therefore, never does a person’s Nafs remain calm and subdued. Rather, it is incumbent that it has some (type of) interests and motivations in something, whether that is in something good or evil. How excellent is the statement of Ibn al-Qayyim rahimahullaah in his ‘an-Nooniyyah’; he mentions:
“They fled from the enslavement for which they were created…And were put to trial and tested with enslavement to the Nafs (self) and the Shaytaan.”
They ran away from the slavery and servitude for which they had been created and that is the worship of Allaah. Allaah, the Most High, mentions: “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone).” [Surah Adh-Dhariyat: 56]. But they ran away from this enslavement which is total freedom and complete happiness to the enslavement of the self and the Shaytaan.
Furthermore, the Nafs (self) – we seek refuge in Allaah from its evil – seeks to enslave the person and instructs him with desires so that he becomes subservient to its desires.
Subsequently, if desire overcomes then al-‘Aql (sound reason and intellect) is lost. As the poet said: “Two (types of) intoxication, being intoxicated with desire and intoxicated with fine wine…then when would the one who is inebriated with both (types of) intoxications sober up and awaken?”
He is describing a person who drinks wine – and Allaah’s Aid is sought – and he says that the person who has both types of intoxication, (he is in the state of) being intoxicated with desires and drunkenness with wine, so when would the one who has both types of intoxication wake up? And it is clear that there is no hope for such a person to sober up and awaken.
Then in summary, indeed a person must devote himself in servitude to Allaah, the Mighty and Majestic, and not (in servitude) to the Nafs and the Shaytaan, so that he is able to free himself from the bonds and shackles that harm him and do not benefit him.
Reference: Sharh Riyaadh as-Saaliheen, Explanation by Ibn al-‘Uthaymeen rahimahullaah, (2/385-386), Daar Madaar al-Watan print, 1425H
Translation by: Aboo Abdillaah Bilaal Hussain al-Kashmiree.
By Shaykh Ibn ‘Uthaymeen rahimahullaah
From sincerity to Allaah is defending the religion of Allaah, the Most High, which He has legislated for His worshippers, proving the falsity of the plot of the plotters and refuting the Mulhidoon (Atheists) who present the religion as if it were bonds and chains that fetter and inhibit people from their freedoms. Whilst in reality religion is the proper bounds set for true freedom; that is because mankind is bound (in servitude) to Allaah, the Mighty and Majestic, and enslaved to Allaah, and (by the bounds set) in the religion of Allaah. And if they are not bound by that then they will be enslaved to Shaytaan; and will be upon following the footsteps of Shaytaan, since the Nafs (self) is always Hammamah (fervently eager and vehemently restless). Therefore, never does a person’s Nafs remain calm and subdued. Rather, it is incumbent that it has some (type of) interests and motivations in something, whether that is in something good or evil. How excellent is the statement of Ibn al-Qayyim rahimahullaah in his ‘an-Nooniyyah’; he mentions:
“They fled from the enslavement for which they were created…And were put to trial and tested with enslavement to the Nafs (self) and the Shaytaan.”
They ran away from the slavery and servitude for which they had been created and that is the worship of Allaah. Allaah, the Most High, mentions: “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone).” [Surah Adh-Dhariyat: 56]. But they ran away from this enslavement which is total freedom and complete happiness to the enslavement of the self and the Shaytaan.
Furthermore, the Nafs (self) – we seek refuge in Allaah from its evil – seeks to enslave the person and instructs him with desires so that he becomes subservient to its desires.
Subsequently, if desire overcomes then al-‘Aql (sound reason and intellect) is lost. As the poet said: “Two (types of) intoxication, being intoxicated with desire and intoxicated with fine wine…then when would the one who is inebriated with both (types of) intoxications sober up and awaken?”
He is describing a person who drinks wine – and Allaah’s Aid is sought – and he says that the person who has both types of intoxication, (he is in the state of) being intoxicated with desires and drunkenness with wine, so when would the one who has both types of intoxication wake up? And it is clear that there is no hope for such a person to sober up and awaken.
Then in summary, indeed a person must devote himself in servitude to Allaah, the Mighty and Majestic, and not (in servitude) to the Nafs and the Shaytaan, so that he is able to free himself from the bonds and shackles that harm him and do not benefit him.
Reference: Sharh Riyaadh as-Saaliheen, Explanation by Ibn al-‘Uthaymeen rahimahullaah, (2/385-386), Daar Madaar al-Watan print, 1425H
Translation by: Aboo Abdillaah Bilaal Hussain al-Kashmiree.
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Passing Away Of The Scholars - A Great Calamity
Abdullaah b. al-Mubaarak (d. 181H) rahimahullaah said:
“Know, O my brother, that indeed death today is an honor for every Muslim who will meet Allaah upon the Sunnah. Fa Inna lillah wa inna ilayhi raaji'oon (And indeed we belong to Allaah and we shall return to Him). And to Allaah we complain about our loneliness, passing away of the brothers, the lack of helpers and the innovations becoming manifest and apparent. And to Allaah we complain about the greatness of (the calamity of) what has befallen this Ummah from the passing away of the scholars, the people of the Sunnah and the innovations becoming manifest and apparent.”
اعْلَمُ أَي أَخي أَنَّ الْمَوْتَ الْيَوْمَ كَرَامَةٌ لِكُلِّ مُسْلِمٍ لَقِيَ اللَّهَ عَلَى السُّنَّةِ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، فَإِلَى اللَّهِ نَشْكُو وَحْشَتَنَا، وَذَهَابَ الْإِخْوَانِ، وَقِلَّةَ الْأَعْوَانِ، وَظُهُورَ الْبِدَعِ، وَإِلَى اللَّهِ نَشْكُو عَظِيمَ مَا حَلَّ بِهَذِهِ الْأُمَّةِ مَنْ ذَهَابِ الْعُلَمَاءِ وَأَهْلِ السُّنَّةِ، وَظُهُورِ الْبِدَعِ
Translated by: Aboo 'Abdillaah Bilaal Hussain al-Kashmiree
Reference: Kitaab al-Bid’a of Ibn Waddaah (d. 287 H), p.87 -88 (no.97), checking by Badr al-Badr, Daar as-Sumay'iee, First Edition 1416H/1996CE.
Abdullaah b. al-Mubaarak (d. 181H) rahimahullaah said:
“Know, O my brother, that indeed death today is an honor for every Muslim who will meet Allaah upon the Sunnah. Fa Inna lillah wa inna ilayhi raaji'oon (And indeed we belong to Allaah and we shall return to Him). And to Allaah we complain about our loneliness, passing away of the brothers, the lack of helpers and the innovations becoming manifest and apparent. And to Allaah we complain about the greatness of (the calamity of) what has befallen this Ummah from the passing away of the scholars, the people of the Sunnah and the innovations becoming manifest and apparent.”
اعْلَمُ أَي أَخي أَنَّ الْمَوْتَ الْيَوْمَ كَرَامَةٌ لِكُلِّ مُسْلِمٍ لَقِيَ اللَّهَ عَلَى السُّنَّةِ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، فَإِلَى اللَّهِ نَشْكُو وَحْشَتَنَا، وَذَهَابَ الْإِخْوَانِ، وَقِلَّةَ الْأَعْوَانِ، وَظُهُورَ الْبِدَعِ، وَإِلَى اللَّهِ نَشْكُو عَظِيمَ مَا حَلَّ بِهَذِهِ الْأُمَّةِ مَنْ ذَهَابِ الْعُلَمَاءِ وَأَهْلِ السُّنَّةِ، وَظُهُورِ الْبِدَعِ
Translated by: Aboo 'Abdillaah Bilaal Hussain al-Kashmiree
Reference: Kitaab al-Bid’a of Ibn Waddaah (d. 287 H), p.87 -88 (no.97), checking by Badr al-Badr, Daar as-Sumay'iee, First Edition 1416H/1996CE.
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The People Of Desires Dispute Using The Vague and Unclear Texts From The Qur'an
Ibn Katheer (d. 774H) rahimahullaah mentions: "And they (i.e. the innovators such as the Qadariyyah and those of their ilk) argue in support of their innovation by using vague and unclear texts from the Qur'an (as evidence) and they leave and abandon from it what is clearly in refutation of them. And this is the case with all the people of misguidance and deviation/transgression. And it is mentioned in an authentic (Saheeh) Hadeeth:
"If you see those who follow that which is not clear from it (i.e. the Qur'an), then know that they are the ones that Allaah has named, so beware of them." [Al-Bukharee (no.4547) & Muslim (no.2665)].
Meaning (Allaah), the Most High, (named them) in His statement:
"So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof." [Surah Aal Imraan: 7].
So, all praise be to Allaah, there is nothing in the Qur'an which is a valid evidence for an innovator (to use in support of his misguidance). Since the Qur'an came to distinguish between the truth from falsehood - clearly making a distinction between guidance and misguidance. Moreover, it does not have any contradictions in it nor any discrepancies because it is from Allaah, a revelation sent down from the All-Wise, the Most Praiseworthy."
Reference: Tafseer Ibn Katheer - Tafseer al-Qur'aan al-'Adheem, (1/33), Daar al-Ma'rifah print, Second Edition, 1413H/1993CE.
Translation by: Aboo 'Abdillaah Bilaal Hussain al-Kashmiree.
Ibn Katheer (d. 774H) rahimahullaah mentions: "And they (i.e. the innovators such as the Qadariyyah and those of their ilk) argue in support of their innovation by using vague and unclear texts from the Qur'an (as evidence) and they leave and abandon from it what is clearly in refutation of them. And this is the case with all the people of misguidance and deviation/transgression. And it is mentioned in an authentic (Saheeh) Hadeeth:
"If you see those who follow that which is not clear from it (i.e. the Qur'an), then know that they are the ones that Allaah has named, so beware of them." [Al-Bukharee (no.4547) & Muslim (no.2665)].
Meaning (Allaah), the Most High, (named them) in His statement:
"So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof." [Surah Aal Imraan: 7].
So, all praise be to Allaah, there is nothing in the Qur'an which is a valid evidence for an innovator (to use in support of his misguidance). Since the Qur'an came to distinguish between the truth from falsehood - clearly making a distinction between guidance and misguidance. Moreover, it does not have any contradictions in it nor any discrepancies because it is from Allaah, a revelation sent down from the All-Wise, the Most Praiseworthy."
Reference: Tafseer Ibn Katheer - Tafseer al-Qur'aan al-'Adheem, (1/33), Daar al-Ma'rifah print, Second Edition, 1413H/1993CE.
Translation by: Aboo 'Abdillaah Bilaal Hussain al-Kashmiree.
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Gain Knowledge From The Upright Scholars That Are Upon The Correct Way
By Shaykh Saaleh al-Fawzaan hafidhahullaah
So we must focus on and pay attention to the way of the Salaf, we should not let the one who undermines and belittles its importance and significance or he describes it with lowly and reprehensible attributes lead us to renounce and turn away from it. This does not lower its importance and significance within our souls. Rather, this only increases it (in importance) within our souls because they have not waged war against it except due to the fact that it is the path to the truth whilst they want misguidance.
So be warned from them, O servants of Allaah, and do not be satisfied by the mere anoscription and affiliation, and do not be sufficed by feigning knowledge without actually learning it. And gain knowledge from the well-known ‘Ulamaa (scholars), the upright scholars that are upon the correct way. So avoid and keep away from these deviated ways that Allaah has warned us from: "And follow not (other) paths, for they will separate you away from His Path.” [Surah Al-An'aam: 153]. The Path of Allaah, the One free from all imperfections and the Most High, is the way of Allaah.
Reference: Excerpt taken from Manhaj Salafus-Saaleh wa Haajatul-Ummah ilayhi, A Khutbah by Shaykh Saaleh al-Fawzaan
www.alfawzan.af.org.sa/ar/node/15030
Translation by Aboo Abdillaah Bilaal Hussain al-Kashmiree
By Shaykh Saaleh al-Fawzaan hafidhahullaah
So we must focus on and pay attention to the way of the Salaf, we should not let the one who undermines and belittles its importance and significance or he describes it with lowly and reprehensible attributes lead us to renounce and turn away from it. This does not lower its importance and significance within our souls. Rather, this only increases it (in importance) within our souls because they have not waged war against it except due to the fact that it is the path to the truth whilst they want misguidance.
So be warned from them, O servants of Allaah, and do not be satisfied by the mere anoscription and affiliation, and do not be sufficed by feigning knowledge without actually learning it. And gain knowledge from the well-known ‘Ulamaa (scholars), the upright scholars that are upon the correct way. So avoid and keep away from these deviated ways that Allaah has warned us from: "And follow not (other) paths, for they will separate you away from His Path.” [Surah Al-An'aam: 153]. The Path of Allaah, the One free from all imperfections and the Most High, is the way of Allaah.
Reference: Excerpt taken from Manhaj Salafus-Saaleh wa Haajatul-Ummah ilayhi, A Khutbah by Shaykh Saaleh al-Fawzaan
www.alfawzan.af.org.sa/ar/node/15030
Translation by Aboo Abdillaah Bilaal Hussain al-Kashmiree
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The Causes Behind The Corruption & Mischief On The Earth
Explanation by Ibn al-Qayyim (d. 751H) rahimahullaah
The statement of Allaah, the Most High:
"And do not cause Fasaad (corruption and mischief) upon the earth, after it has been set in order." [Surah al-A'raaf: 56].
Most of the Mufassireen (explainers/exegists of the Qur'an) have said: Do not spread mischief and corruption in it through sinning and disobedience, and (through) the call and propagation to having obedience to other than Allaah; after Allaah had rectified and set the world in order with the sending of the Prophets, and by clarifying the Sharee'ah (Divine Legislation) and the call and invitation to the obedience of Allaah. For indeed worship of others besides Allaah, the Da'wah to other than Him and associating partners with Him is the greatest of Fasaad (corruption and mischief) in the Earth. Rather, the corruption of the Earth, in reality, truly occurs through Shirk (associating partners) with Allaah and opposing His commandment.
Allaah, the Most High, says:
"Fasaad (evil and corruption) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds)." [Surah ar-Rum: 41].
Attiyyah said about this Aayah: "Do not commit sins and disobedience (to Allaah) upon the land, since Allaah will withhold the rains and the crops will perish due to your sinning and disobedience."
And some of the Salaf said: "If the rain is withheld (i.e drought), then the animals curse the disobedient sinful ones from the children of Adam, and they say: 'O Allaah curse them! For indeed the earth is parched and dry and the rain has been withheld because of them.'
In summary, then Shirk (associating partners to Allaah - Polytheism), Da'wah (calling and propagation) to other than Allaah, setting up and establishment of others besides Allaah for worship, and obedience to and following other than the Messenger of Allaah (ﷺ) are from the greatest of corruption and evil upon the land.
Moreover, there is no rectification of the land nor its inhabitants unless Allaah alone is the One Who is worshipped [and obeyed], and the Da'wah (call) is to Him and not to others besides Him; and at-Taa'ah (obedience) and al-Ittibaa' (following and emulating) are only for His Messenger (ﷺ) and none else. And (as for obedience to) anyone other than him (ﷺ), then it is only obligatory to obey him if he commands with the obedience to the Messenger (ﷺ). And if he orders with having disobedience to him (ﷺ) and opposing his Sharee'ah (laws and legislation) then there is no hearing and obeying him (in that). For indeed Allaah has rectified the earth through His Messenger and His religion, and through commanding with His Tawheed, and He has prohibited from corrupting the earth by committing Shirk with Allaah and opposing His Messenger (ﷺ).
And whoever ponders over the different conditions and circumstances of the world will find that the cause/reason behind every (type of) rectification in the Earth is the Tawheed of Allaah, His Worship and obedience of His Messenger. And every evil in the world, Fitnah (trials and tribulations), Balaa (hardships and affliction), Qaht (withholding of the rains - droughts), being conquered and overpowered by the enemy and other such matters, then the reason/cause of it is opposing His Messenger and Da'wah (calling and propagating) to other than Allaah and His Messenger.
Reference: Badaai' al-Fawaa’id by Imaam Ibn al-Qayyim, p.856-857, Daar 'Aalam al-Fawaa’id print, checking by 'Alee b. Muhammad al-'Imraan.
Translated by Aboo 'Abdillaah Bilaal Hussain al-Kashmiree.
(5th Jaamadul-Aakhir 1444H/ 29th December 2022. Makkah, Kingdom of Saudi Arabia.)
Explanation by Ibn al-Qayyim (d. 751H) rahimahullaah
The statement of Allaah, the Most High:
"And do not cause Fasaad (corruption and mischief) upon the earth, after it has been set in order." [Surah al-A'raaf: 56].
Most of the Mufassireen (explainers/exegists of the Qur'an) have said: Do not spread mischief and corruption in it through sinning and disobedience, and (through) the call and propagation to having obedience to other than Allaah; after Allaah had rectified and set the world in order with the sending of the Prophets, and by clarifying the Sharee'ah (Divine Legislation) and the call and invitation to the obedience of Allaah. For indeed worship of others besides Allaah, the Da'wah to other than Him and associating partners with Him is the greatest of Fasaad (corruption and mischief) in the Earth. Rather, the corruption of the Earth, in reality, truly occurs through Shirk (associating partners) with Allaah and opposing His commandment.
Allaah, the Most High, says:
"Fasaad (evil and corruption) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds)." [Surah ar-Rum: 41].
Attiyyah said about this Aayah: "Do not commit sins and disobedience (to Allaah) upon the land, since Allaah will withhold the rains and the crops will perish due to your sinning and disobedience."
And some of the Salaf said: "If the rain is withheld (i.e drought), then the animals curse the disobedient sinful ones from the children of Adam, and they say: 'O Allaah curse them! For indeed the earth is parched and dry and the rain has been withheld because of them.'
In summary, then Shirk (associating partners to Allaah - Polytheism), Da'wah (calling and propagation) to other than Allaah, setting up and establishment of others besides Allaah for worship, and obedience to and following other than the Messenger of Allaah (ﷺ) are from the greatest of corruption and evil upon the land.
Moreover, there is no rectification of the land nor its inhabitants unless Allaah alone is the One Who is worshipped [and obeyed], and the Da'wah (call) is to Him and not to others besides Him; and at-Taa'ah (obedience) and al-Ittibaa' (following and emulating) are only for His Messenger (ﷺ) and none else. And (as for obedience to) anyone other than him (ﷺ), then it is only obligatory to obey him if he commands with the obedience to the Messenger (ﷺ). And if he orders with having disobedience to him (ﷺ) and opposing his Sharee'ah (laws and legislation) then there is no hearing and obeying him (in that). For indeed Allaah has rectified the earth through His Messenger and His religion, and through commanding with His Tawheed, and He has prohibited from corrupting the earth by committing Shirk with Allaah and opposing His Messenger (ﷺ).
And whoever ponders over the different conditions and circumstances of the world will find that the cause/reason behind every (type of) rectification in the Earth is the Tawheed of Allaah, His Worship and obedience of His Messenger. And every evil in the world, Fitnah (trials and tribulations), Balaa (hardships and affliction), Qaht (withholding of the rains - droughts), being conquered and overpowered by the enemy and other such matters, then the reason/cause of it is opposing His Messenger and Da'wah (calling and propagating) to other than Allaah and His Messenger.
Reference: Badaai' al-Fawaa’id by Imaam Ibn al-Qayyim, p.856-857, Daar 'Aalam al-Fawaa’id print, checking by 'Alee b. Muhammad al-'Imraan.
Translated by Aboo 'Abdillaah Bilaal Hussain al-Kashmiree.
(5th Jaamadul-Aakhir 1444H/ 29th December 2022. Makkah, Kingdom of Saudi Arabia.)
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“EVERY DAY HE IS BRINGING ABOUT A MATTER”
Allaah, the Most High, says: “Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!” [Surah ar-Rahmaan: 28]
Imaam as-Sa’dee said in explanation of this Aayah:
Meaning: He (Allaah) is fully independent and free in His Dhaat (Self and Essence) from having any need of His Makhlooqaat (Creatures). He is Vastly Generous and Kind - and every single thing in creation is needy of Him. They ask Him for all their needs whether that is by way of their (physical) state (i.e. conduct and behaviour) or by their statement. They are never without need of Him even for the blink of an eye nor lesser than that. And He the Most High is: "Every day He is bringing about a matter."
He enriches the poor, He mends the broken, He gives abundantly to a people and He withholds from others, He gives life and death, He raises and lowers (i.e. by honouring whom He wills and abasing whom He wills). One affair does not preoccupy Him away from other affairs. The (sheer amount of these) Masaa'il (affairs and requests) do not cause Him to err, and the urgent imploring and beseeching of the beseechers does not weary Him, nor the very elaborately protracted and lengthy asking and requesting of the ones who make (great lengthy) requests.
So, free is He from all imperfections, al-Kareem (the Bountiful and Generous One), al-Wahhaab (the Bestower), the One Who bestows His bounties universally and perpetually to all the inhabitants of the heavens and the earth. And His Kindness/Graciousness encompasses all of creation in every instance and moment. And He is the Exalted One Who is not prevented by the sinning and disobedience of the sinners from giving, nor the rejection and turning away of the poor who are ignorant of Him and His Benevolence/Graciousness.
And these affairs which He, the Most High, has informed that: "Every day He is bringing about a matter" - they are His Decrees and His Tadabeer (arrangement and disposal of all affairs) which He has decreed and ordained in eternity. He, the Most High, does not cease to execute and implement them at the exact times that He necessitates by His Wisdom. They are His religious rulings[1] which are the commands and prohibitions, and (also) the universal rulings[2] which Allaah allows to take place with His servants during their stay in this worldly abode. Such that when this creation ends and Allaah, the Most High, causes them all to perish, and wills to execute and implement among them these rulings of recompense (i.e. reward and punishment), and to show them His Justice, His Favours and the abundance of His benevolence with which they will be able to know Him and single Him out (with His Oneness). And He will move His duty-bound slaves from the abode of tests and trials to the abode of al-Hayawaan (the eternal life that will never end). And then at that time (i.e. after leaving you to do as you wish) He will attend to implementing these rulings (i.e. recompense you with justice) since it's time would certainly have arrived. And this is what is meant by His statement: "We shall attend to you, O you two classes (Jinns and men)!" [Surah ar-Rahmaan: 31].
Reference: Tayseer al-Kareem ar-Rahmaan Fee Tafseer Kalaam al-Mannaan by Imaam as-Sa’dee, Mu’assasatul-Risaalah print, First Edition - 1420H or 2000CE.
Translated by Aboo ‘Abdillaah Bilaal Hussain al-Kashmiree.
[1st Ramadhaan 1444H, corresponding to 23rd March 2023, Makkah, Kingdom of Saudi Arabia].
[1] Al-Hukm ad-Deenee/Shar'iee (the religious or legislated rulings in the religion) that which Allaah loves and is pleased with irrespective of whether it takes place or not.
[2] Al-Hukm al-Qadaree or Kawnee (the universal or creational rulings) i.e. that which Allaah allows to take place irrespective of whether He is pleased with it or not.
Allaah, the Most High, says: “Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!” [Surah ar-Rahmaan: 28]
Imaam as-Sa’dee said in explanation of this Aayah:
Meaning: He (Allaah) is fully independent and free in His Dhaat (Self and Essence) from having any need of His Makhlooqaat (Creatures). He is Vastly Generous and Kind - and every single thing in creation is needy of Him. They ask Him for all their needs whether that is by way of their (physical) state (i.e. conduct and behaviour) or by their statement. They are never without need of Him even for the blink of an eye nor lesser than that. And He the Most High is: "Every day He is bringing about a matter."
He enriches the poor, He mends the broken, He gives abundantly to a people and He withholds from others, He gives life and death, He raises and lowers (i.e. by honouring whom He wills and abasing whom He wills). One affair does not preoccupy Him away from other affairs. The (sheer amount of these) Masaa'il (affairs and requests) do not cause Him to err, and the urgent imploring and beseeching of the beseechers does not weary Him, nor the very elaborately protracted and lengthy asking and requesting of the ones who make (great lengthy) requests.
So, free is He from all imperfections, al-Kareem (the Bountiful and Generous One), al-Wahhaab (the Bestower), the One Who bestows His bounties universally and perpetually to all the inhabitants of the heavens and the earth. And His Kindness/Graciousness encompasses all of creation in every instance and moment. And He is the Exalted One Who is not prevented by the sinning and disobedience of the sinners from giving, nor the rejection and turning away of the poor who are ignorant of Him and His Benevolence/Graciousness.
And these affairs which He, the Most High, has informed that: "Every day He is bringing about a matter" - they are His Decrees and His Tadabeer (arrangement and disposal of all affairs) which He has decreed and ordained in eternity. He, the Most High, does not cease to execute and implement them at the exact times that He necessitates by His Wisdom. They are His religious rulings[1] which are the commands and prohibitions, and (also) the universal rulings[2] which Allaah allows to take place with His servants during their stay in this worldly abode. Such that when this creation ends and Allaah, the Most High, causes them all to perish, and wills to execute and implement among them these rulings of recompense (i.e. reward and punishment), and to show them His Justice, His Favours and the abundance of His benevolence with which they will be able to know Him and single Him out (with His Oneness). And He will move His duty-bound slaves from the abode of tests and trials to the abode of al-Hayawaan (the eternal life that will never end). And then at that time (i.e. after leaving you to do as you wish) He will attend to implementing these rulings (i.e. recompense you with justice) since it's time would certainly have arrived. And this is what is meant by His statement: "We shall attend to you, O you two classes (Jinns and men)!" [Surah ar-Rahmaan: 31].
Reference: Tayseer al-Kareem ar-Rahmaan Fee Tafseer Kalaam al-Mannaan by Imaam as-Sa’dee, Mu’assasatul-Risaalah print, First Edition - 1420H or 2000CE.
Translated by Aboo ‘Abdillaah Bilaal Hussain al-Kashmiree.
[1st Ramadhaan 1444H, corresponding to 23rd March 2023, Makkah, Kingdom of Saudi Arabia].
[1] Al-Hukm ad-Deenee/Shar'iee (the religious or legislated rulings in the religion) that which Allaah loves and is pleased with irrespective of whether it takes place or not.
[2] Al-Hukm al-Qadaree or Kawnee (the universal or creational rulings) i.e. that which Allaah allows to take place irrespective of whether He is pleased with it or not.
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“EVERY DAY HE IS BRINGING ABOUT A MATTER”
Allaah, the Most High, says: “Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!” [Surah ar-Rahmaan: 28]
Allaah, the Most High, says: “Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some, etc.)!” [Surah ar-Rahmaan: 28]
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Confusion Without Light Upon The Path
Imaam Aboo Bakr Muhammad b. Hussain al-Aajurree rahimahullaah (d. 360H) said:
“So what do you think - may Allaah have mercy upon you - about a path that has many hardships and harms upon it, and the people need to traverse it during a dark gloomy night. So if there is no light upon the path then they would become confused and bewildered. Therefore, Allaah made lamps upon it that illuminate the path for them; and they walk through it being safe and sound.
Then there came generations of people that had to traverse it (i.e. the same path) and they do so. But whilst they are in that state (of walking through it) that suddenly the lights go out. So they remain in the darkness; what do you think about them (i.e. their predicament)?
This is how the scholars are among the people. Many people do not know how to perform the Faraaid (obligatory acts of worship), nor how to avoid the prohibitions, nor how to worship Allaah in all (the other acts of worships) that His creation worships Him with; (they are not able to know that) except with the remaining of the scholars. So if the scholars die then the people become perplexed and confused, knowledge is erased with their death and ignorance becomes prominent. Fa innaa lillaahi wa innaa ilayhi raaji’oon (for indeed we belong to Allaah and to Him we shall return). (It is) a calamity, what a most tremendously great calamity it is upon the Muslims!”
Reference: Akhlaaq al-‘Ulamaa of Imaam Aboo Bakr Muhammad b. Hussain al-Aajurree, checking by Isma’eel al-Ansaaree, Ri’aasah Idaaratul-Buhooth - Saudi Arabia, p.30-31.
Translated by: by Aboo ‘Abdillaah Bilaal Hussain al-Kashmiree.
Imaam Aboo Bakr Muhammad b. Hussain al-Aajurree rahimahullaah (d. 360H) said:
“So what do you think - may Allaah have mercy upon you - about a path that has many hardships and harms upon it, and the people need to traverse it during a dark gloomy night. So if there is no light upon the path then they would become confused and bewildered. Therefore, Allaah made lamps upon it that illuminate the path for them; and they walk through it being safe and sound.
Then there came generations of people that had to traverse it (i.e. the same path) and they do so. But whilst they are in that state (of walking through it) that suddenly the lights go out. So they remain in the darkness; what do you think about them (i.e. their predicament)?
This is how the scholars are among the people. Many people do not know how to perform the Faraaid (obligatory acts of worship), nor how to avoid the prohibitions, nor how to worship Allaah in all (the other acts of worships) that His creation worships Him with; (they are not able to know that) except with the remaining of the scholars. So if the scholars die then the people become perplexed and confused, knowledge is erased with their death and ignorance becomes prominent. Fa innaa lillaahi wa innaa ilayhi raaji’oon (for indeed we belong to Allaah and to Him we shall return). (It is) a calamity, what a most tremendously great calamity it is upon the Muslims!”
Reference: Akhlaaq al-‘Ulamaa of Imaam Aboo Bakr Muhammad b. Hussain al-Aajurree, checking by Isma’eel al-Ansaaree, Ri’aasah Idaaratul-Buhooth - Saudi Arabia, p.30-31.
Translated by: by Aboo ‘Abdillaah Bilaal Hussain al-Kashmiree.
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