Be Steadfast! For Times Will Worsen:
DO TIMES WORSEN as the ages go on? And is there a basis for believing in such a downward spiral of history?
The short answer to this is, yes!
Among the many hadiths that tell us exactly this, one well-known is the following. From al-Zubayr b. ‘Adi, who said: ‘We came to Anas b. Malik and complained to him about what was happening from al-Hajjaj. So he exhorted: “Patiently persevere! For there will not come a time upon you except that after it will be worse than it, until you meet your Lord. I heard this from your Prophet ﷺ.” [Al-Bukhari, no.7068]
The al-Hajjaj [b. Yusuf] spoken about was a brutal governor and lieutenant of the Umayyad caliph of the time. A glimpse of his tyranny can be seen in al-Dhahabi’s biographical remarks on him: ‘He was a tyrant, despot, hater of ‘Ali and the Prophet’s family, wicked, and a shedder of blood … He has some good deeds amidst an ocean of sins; his affair is left to Allah. He had faith, in general, and wasn’t alone among the oppressive tyrants and leaders.’ [Siyar A‘lam al-Nubala (Beirut: Mu’assasah al-Risalah, 1998), 4:343]
An objection raised against the idea that each age is worse than the one before it is that within four years of al-Hajjaj’s demise, it was the rule of ‘Umar b. ‘Abd al-‘Aziz. He was a paragon of godliness and learning who reversed the former tyranny that prevailed and returned the Muslims to a culture of justice, learning and piety. So this apparently shows that not every age is followed by one worse than it. Or does it?
We’re also told in the sounds hadiths that a righteous caliphate will one day be re-established, the Mahdi will come and spread justice, and that Palestine will be liberated. Again, this seems to suggest not every age is followed by one worse than it.
In trying to square this circle, classical ‘ulama offered the following opinions: [i] the hadith is to be taken as describing what is usually the case: [ii] it is an overall comparison between each successive age; and [iii] the deterioration refers to the demise of the scholars and the loss of religious guidance.
After discussing each view , Ibn Hajr concludes that the third opinion is the soundest. [Cf. Ibn Hajr al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Egypt: al-Dar al-‘Alamiyyah, 2012), 15:610-13]
He cites Ibn Mas‘ud saying: ‘There will not come upon you a time, except that it is worse than the time before it. I do not mean a leader better than another leader, nor a year better than another year. But your scholars and learned ones shall depart, and you will not find anyone to succeed them. Then there will come a people who will give fatwas according to their mere opinion.’ [Al-Darimi, Sunan, no.188. Ibn Hajr states, Fath al-Bari, 15:613, the chain is hasan]
This demonstrates the worsening has less to do with politics or economics – ‘I do not mean a leader better than another leader, nor a year better than another year’ – and more to do with an absence of scholars and sound religious guidance.
As for the apex of these worsening times, when religious guidance will be eclipsed by deceptions and distraction, that will happen during the times of the Dajjal. For one hadith states: ‘Nothing between the creation of Adam until the establishment of the Hour is graver than [the matter of] the Dajjal.’ [Muslim, no.2946]
We ask Allah for firmness of faith from the trials of the Dajjal, and from the trials of the times in which we currently live.
DO TIMES WORSEN as the ages go on? And is there a basis for believing in such a downward spiral of history?
The short answer to this is, yes!
Among the many hadiths that tell us exactly this, one well-known is the following. From al-Zubayr b. ‘Adi, who said: ‘We came to Anas b. Malik and complained to him about what was happening from al-Hajjaj. So he exhorted: “Patiently persevere! For there will not come a time upon you except that after it will be worse than it, until you meet your Lord. I heard this from your Prophet ﷺ.” [Al-Bukhari, no.7068]
The al-Hajjaj [b. Yusuf] spoken about was a brutal governor and lieutenant of the Umayyad caliph of the time. A glimpse of his tyranny can be seen in al-Dhahabi’s biographical remarks on him: ‘He was a tyrant, despot, hater of ‘Ali and the Prophet’s family, wicked, and a shedder of blood … He has some good deeds amidst an ocean of sins; his affair is left to Allah. He had faith, in general, and wasn’t alone among the oppressive tyrants and leaders.’ [Siyar A‘lam al-Nubala (Beirut: Mu’assasah al-Risalah, 1998), 4:343]
An objection raised against the idea that each age is worse than the one before it is that within four years of al-Hajjaj’s demise, it was the rule of ‘Umar b. ‘Abd al-‘Aziz. He was a paragon of godliness and learning who reversed the former tyranny that prevailed and returned the Muslims to a culture of justice, learning and piety. So this apparently shows that not every age is followed by one worse than it. Or does it?
We’re also told in the sounds hadiths that a righteous caliphate will one day be re-established, the Mahdi will come and spread justice, and that Palestine will be liberated. Again, this seems to suggest not every age is followed by one worse than it.
In trying to square this circle, classical ‘ulama offered the following opinions: [i] the hadith is to be taken as describing what is usually the case: [ii] it is an overall comparison between each successive age; and [iii] the deterioration refers to the demise of the scholars and the loss of religious guidance.
After discussing each view , Ibn Hajr concludes that the third opinion is the soundest. [Cf. Ibn Hajr al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Egypt: al-Dar al-‘Alamiyyah, 2012), 15:610-13]
He cites Ibn Mas‘ud saying: ‘There will not come upon you a time, except that it is worse than the time before it. I do not mean a leader better than another leader, nor a year better than another year. But your scholars and learned ones shall depart, and you will not find anyone to succeed them. Then there will come a people who will give fatwas according to their mere opinion.’ [Al-Darimi, Sunan, no.188. Ibn Hajr states, Fath al-Bari, 15:613, the chain is hasan]
This demonstrates the worsening has less to do with politics or economics – ‘I do not mean a leader better than another leader, nor a year better than another year’ – and more to do with an absence of scholars and sound religious guidance.
As for the apex of these worsening times, when religious guidance will be eclipsed by deceptions and distraction, that will happen during the times of the Dajjal. For one hadith states: ‘Nothing between the creation of Adam until the establishment of the Hour is graver than [the matter of] the Dajjal.’ [Muslim, no.2946]
We ask Allah for firmness of faith from the trials of the Dajjal, and from the trials of the times in which we currently live.
A Simplified Explanation of the ‘Aqidah Tahawiyyah Creed.
THE CLASSES ARE aimed at the general public, lay seekers, as well as students of Islamic knowledge. So please do join us at Chadwell Heath Central Masjid for: ‘The Foundations of Faith’ classes, starting this coming Saturday evening, insha’llah.
Classes are by Shaykh Surkheel Abu Aaliyah. While the classes are free and open to all, registration is required: https://themasjidapp.org/cheacs/events/5986
We hope to see you there, and please do share.
THE CLASSES ARE aimed at the general public, lay seekers, as well as students of Islamic knowledge. So please do join us at Chadwell Heath Central Masjid for: ‘The Foundations of Faith’ classes, starting this coming Saturday evening, insha’llah.
Classes are by Shaykh Surkheel Abu Aaliyah. While the classes are free and open to all, registration is required: https://themasjidapp.org/cheacs/events/5986
We hope to see you there, and please do share.
Intelligent Islam Requires Reasonable Reflection:
THE PREVALENT MOOD today is that science is all about facts and proofs, while religion is just mere opinion or ‘faith’, which is now taken to mean: a tendency to believe without any evidence.
The notion of faith (iman) as unsubstantiated belief, however, isn't how Islamic theology sees things. The Qur’an states, describing one of the many traumatic laments rejectors of Islam will have with each other in the Hereafter: ‘They will say: “Had we but listened or used our intelligence, we would not now be among the people of the Blazing Fire.”’ [Q.67:10]
Any who have read the Qur’an will not have failed to notice its repetitive instance to think, reflect and use our faculty of reason (‘aql). So, for instance, it asks: ‘Say: “I exhort you to one thing: that you awake for God’s sake, in pairs and individually, and reflect.”’ [Q.34:46] Or: ‘Thus does God make clear to you His signs that you may reason.’ [Q.2:242] So the Holy Qur’an invites people to make a pilgrimage of reason so as to reflect over its message and its ‘proofs’ for God’s existence.
Chief among the arguments for the existence of God are the ‘falaki’ or cosmic proofs offered by the Qur’an that urge us to ponder the order, intricacy and artistry of the starry heavens as evidence of God.
A more formal argument is the one known as the kalam cosmological argument, as well as the argument from fine-tuning. We may add to that the argument from moral truths, and from mathematical truths. While none of them might be a deal-clincher, collectively, each with their sound reasoning is a powerful and persuasive argument and can bring a person to the very threshold of faith.
So while the final step is, ultimately, a ‘leap of faith’, the actual run up to it is a matter which engages, not just the heart, but the faculty of mind or reason too. Islamic theology honours the quest for reason-based faith when it states, as per a famous Athari creedal text: tajibu ma‘rifatu’Llah bi’l-nazr fi’l-wujud wa’l-mawjud ‘ala kulli mukallaf qadir — ‘It is a requirement on ever sane person of legal capacity to know God via reflection upon existent entities.’ [Ibn Balban, Qala’id al-‘Iqyan (Jeddah: Dar al-Minhaj, 2015), 94]
And while mainstream Islamic theology settled upon accepting as valid faith that has not come about via reflection (nazr), but rather via imitation (taqlid), the thrust of its theological project, so as to shake off doubt or skepticism, is towards reflection, reasonable consideration and intelligent inquisitiveness.
Lastly, when theologians state there is an obligation to know God via reflection, this does not imply each person is obliged to learn the detailed (tafsili) proofs of the theologians, or the formal rational arguments for God’s existence. Those who can must do so, state our theologians. As for those who cannot, it suffices that they reflect in a general (ijmali) way. So if such a Muslim, upon seeing the diversity or beauty of the creation, was then led — albeit, rather intuitively — to glorify God, their iman isn’t held to be via taqlid, but via nazr; even if they cannot express it in the formal language of the theologians. This was stated by the Hanbali jurist, Ibn Muflih in his Usul al-Fiqh (Riyadh: Maktabah al-‘Ubaykan, 1999), 4:1538.
Given that most of us in this age have at least a half-decent modern education; and given also how even in popular culture we’re constantly exposed to ideas of science and basic rationality, it is not a big ask to urge even general Muslims to learn a basic argument or two for Allah’s existence. For in this day and age, Intelligent Islam must be every Muslim’s direction of travel.
THE PREVALENT MOOD today is that science is all about facts and proofs, while religion is just mere opinion or ‘faith’, which is now taken to mean: a tendency to believe without any evidence.
The notion of faith (iman) as unsubstantiated belief, however, isn't how Islamic theology sees things. The Qur’an states, describing one of the many traumatic laments rejectors of Islam will have with each other in the Hereafter: ‘They will say: “Had we but listened or used our intelligence, we would not now be among the people of the Blazing Fire.”’ [Q.67:10]
Any who have read the Qur’an will not have failed to notice its repetitive instance to think, reflect and use our faculty of reason (‘aql). So, for instance, it asks: ‘Say: “I exhort you to one thing: that you awake for God’s sake, in pairs and individually, and reflect.”’ [Q.34:46] Or: ‘Thus does God make clear to you His signs that you may reason.’ [Q.2:242] So the Holy Qur’an invites people to make a pilgrimage of reason so as to reflect over its message and its ‘proofs’ for God’s existence.
Chief among the arguments for the existence of God are the ‘falaki’ or cosmic proofs offered by the Qur’an that urge us to ponder the order, intricacy and artistry of the starry heavens as evidence of God.
A more formal argument is the one known as the kalam cosmological argument, as well as the argument from fine-tuning. We may add to that the argument from moral truths, and from mathematical truths. While none of them might be a deal-clincher, collectively, each with their sound reasoning is a powerful and persuasive argument and can bring a person to the very threshold of faith.
So while the final step is, ultimately, a ‘leap of faith’, the actual run up to it is a matter which engages, not just the heart, but the faculty of mind or reason too. Islamic theology honours the quest for reason-based faith when it states, as per a famous Athari creedal text: tajibu ma‘rifatu’Llah bi’l-nazr fi’l-wujud wa’l-mawjud ‘ala kulli mukallaf qadir — ‘It is a requirement on ever sane person of legal capacity to know God via reflection upon existent entities.’ [Ibn Balban, Qala’id al-‘Iqyan (Jeddah: Dar al-Minhaj, 2015), 94]
And while mainstream Islamic theology settled upon accepting as valid faith that has not come about via reflection (nazr), but rather via imitation (taqlid), the thrust of its theological project, so as to shake off doubt or skepticism, is towards reflection, reasonable consideration and intelligent inquisitiveness.
Lastly, when theologians state there is an obligation to know God via reflection, this does not imply each person is obliged to learn the detailed (tafsili) proofs of the theologians, or the formal rational arguments for God’s existence. Those who can must do so, state our theologians. As for those who cannot, it suffices that they reflect in a general (ijmali) way. So if such a Muslim, upon seeing the diversity or beauty of the creation, was then led — albeit, rather intuitively — to glorify God, their iman isn’t held to be via taqlid, but via nazr; even if they cannot express it in the formal language of the theologians. This was stated by the Hanbali jurist, Ibn Muflih in his Usul al-Fiqh (Riyadh: Maktabah al-‘Ubaykan, 1999), 4:1538.
Given that most of us in this age have at least a half-decent modern education; and given also how even in popular culture we’re constantly exposed to ideas of science and basic rationality, it is not a big ask to urge even general Muslims to learn a basic argument or two for Allah’s existence. For in this day and age, Intelligent Islam must be every Muslim’s direction of travel.
QUR’AN SHORTS: Assessing Situations and Forming Opinions with Justice:
Those whose judgements are swayed by their emotions or bitter experiences, from the truth, are in clear error. Truth-seeking and justice demand that we judge according to the evidences; neither ruling out what we dislike, nor being bias to what we like:
وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ
‘And when you judge between people, that you judge with justice.’ [Q.4:58]
Those whose judgements are swayed by their emotions or bitter experiences, from the truth, are in clear error. Truth-seeking and justice demand that we judge according to the evidences; neither ruling out what we dislike, nor being bias to what we like:
وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ
‘And when you judge between people, that you judge with justice.’ [Q.4:58]
QUR’AN SHORTS: How Souls can be at Peace Amidst Personal Tragedies, and How they can Grow in Divine Love through them:
At the onset of a calamity striking, if we truly know we belong to Allah, and that it is His right and wisdom that He take from us what He wills and leave what He wills, our hearts will remain at peace with our Lord. And if, at that time, we recall Allah will honour and reward those who patiently bearing such trials, hearts grow in love of their Lord:
ٱلَّذِينَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۭ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ. أُو۟لَـٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌۭ مِّن رَّبِّهِمْ وَرَحْمَةٌۭ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ
‘Those who, when afflicted with a calamity, say: “To Allah we belong, and to Him shall we return.” On such shall be blessings from their Lord and mercy; and such are the rightly-guided.’ [Q. 2:156-57]
At the onset of a calamity striking, if we truly know we belong to Allah, and that it is His right and wisdom that He take from us what He wills and leave what He wills, our hearts will remain at peace with our Lord. And if, at that time, we recall Allah will honour and reward those who patiently bearing such trials, hearts grow in love of their Lord:
ٱلَّذِينَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۭ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ. أُو۟لَـٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌۭ مِّن رَّبِّهِمْ وَرَحْمَةٌۭ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ
‘Those who, when afflicted with a calamity, say: “To Allah we belong, and to Him shall we return.” On such shall be blessings from their Lord and mercy; and such are the rightly-guided.’ [Q. 2:156-57]
Not Getting Blood on Our Hands:
ONE PRINCIPLE OF Islam that speaks to the spirit of upholding justice, and of rejecting sin and injustice, is the maxim:
الرِّضَا بِالفِعْلِ كَالفِعْلِ إِثَابَةً وَعِقَابًا، وَإِنْ تَجَرَّدَ عَنِ العَمَلِ وَالقَصْدِ.
‘Being content with the act is like [doing] the act [in terms of] punishment or reward, even when devoid of the act or intent.’
In other words, so much depends on our intention and on how we dispose our heart towards what is just and unjust, good and evil.
It is when the heart becomes desensitised to sin or injustice, that’s when the rot has set in. That’s when you can say the soul is seriously damaged. Ibn Mas‘ud once heard someone say that whoever does not enjoin good or forbid evil persishes. So he said: ‘Rather, one whose heart does not recognise good, nor reject evil, perishes.’ [Ibn Abi Shaybah, al-Musannaf, no.37581, and its chain is sahih. Cf. al-Arna’ut in his critical edition of Ibn Rajab al-Hanbali, Jami‘ al-‘Ulum wa’l-Hikam, 2:245]
In one hadith, the Prophet ﷺ said: ‘When a sin is committed on earth, one who is present but detests it, is as one who was not there. While one who wasn’t there, but is okay with it, is as if he were present.’ [Abu Dawud, no.4345, and it is hasan. Cf. al-Albani, Sahih al-Jami‘ al-Saghir, no.689]
Another states: ‘There will soon be rulers who you will approve of and object to. Whoever abhors their evil is absolved. Whoever objects is saved. But whoever is pleased with it or approves of it [is sinful].’ [Muslim, no.1854]
On this basis, Imam al-Sha‘bi once said to a man who expressed contentment with the killing of ‘Uthman: sharikta fi damihi – ‘You share in his blood.’ [Al-Qurtubi, al-Jami‘ li Ahkam al-Qur’an, 4:188]
To approve (or even be blasé about) the crime of killing a ruler without due process of shari’ah law is to have blood on one’s hands. Yet the same goes for when rulers kill dissidents or political opponents; wage wars on other Muslim states knowing the death toll will consist mainly of civilian men, women and children; or imprison ‘ulama because of justified critiques of unIslamic, public state actions. The hope here is that such people come under the hadith: ‘The greatest jihad is to speak a word of truth in front of a tyrannical ruler.’ [Al-Tirmidhi, no.2175, grading it hasan]
According to many scholars, one doesn’t have to be in the actual presence of such a ruler to engage in this jihad. It suffices to know that were you to speak truth to power, your life would likely be in serious danger for doing so due to the extent of the ruler’s reach.
To twist Islam’s clear teachings under the pretext that publically criticising such political wrongs is against the ijma‘ or way of the salaf, is perverting the truth and is the howling of false Salafism. One must never confuse the duty to condemn public wrongs, with open criticism of the actual ruler or leader at whose hands these wrongs have their origins. The first has a consensus about its legality; the latter is the subject of scholarly discussion and disagreement.
Yet more bizarre is when some voices go into fanboy mode for the ruler, pushing all sorts of quirky validations for their shari‘ah infringements. Instead, what is required, as a bare minimum, is our heart’s repudiation of these evil — lest we too wish to share in such crimes. If we find scholars known for their piety, justice and knowledge urging that any advice against public wrongs be given privately, then that may be due to their perception of the prevailing social mood or the political upheaval that could likely kick-off if things go public; and possibly viral!
But an ijtihadi fatwa not to openly critique a public wrong does not amount to being the way or consensus (ijma’) of the salaf. Whereas ensuring righting any wrong does not lead to greater wrong or worse public mayhem is expressly forbidden by consensus.
ONE PRINCIPLE OF Islam that speaks to the spirit of upholding justice, and of rejecting sin and injustice, is the maxim:
الرِّضَا بِالفِعْلِ كَالفِعْلِ إِثَابَةً وَعِقَابًا، وَإِنْ تَجَرَّدَ عَنِ العَمَلِ وَالقَصْدِ.
‘Being content with the act is like [doing] the act [in terms of] punishment or reward, even when devoid of the act or intent.’
In other words, so much depends on our intention and on how we dispose our heart towards what is just and unjust, good and evil.
It is when the heart becomes desensitised to sin or injustice, that’s when the rot has set in. That’s when you can say the soul is seriously damaged. Ibn Mas‘ud once heard someone say that whoever does not enjoin good or forbid evil persishes. So he said: ‘Rather, one whose heart does not recognise good, nor reject evil, perishes.’ [Ibn Abi Shaybah, al-Musannaf, no.37581, and its chain is sahih. Cf. al-Arna’ut in his critical edition of Ibn Rajab al-Hanbali, Jami‘ al-‘Ulum wa’l-Hikam, 2:245]
In one hadith, the Prophet ﷺ said: ‘When a sin is committed on earth, one who is present but detests it, is as one who was not there. While one who wasn’t there, but is okay with it, is as if he were present.’ [Abu Dawud, no.4345, and it is hasan. Cf. al-Albani, Sahih al-Jami‘ al-Saghir, no.689]
Another states: ‘There will soon be rulers who you will approve of and object to. Whoever abhors their evil is absolved. Whoever objects is saved. But whoever is pleased with it or approves of it [is sinful].’ [Muslim, no.1854]
On this basis, Imam al-Sha‘bi once said to a man who expressed contentment with the killing of ‘Uthman: sharikta fi damihi – ‘You share in his blood.’ [Al-Qurtubi, al-Jami‘ li Ahkam al-Qur’an, 4:188]
To approve (or even be blasé about) the crime of killing a ruler without due process of shari’ah law is to have blood on one’s hands. Yet the same goes for when rulers kill dissidents or political opponents; wage wars on other Muslim states knowing the death toll will consist mainly of civilian men, women and children; or imprison ‘ulama because of justified critiques of unIslamic, public state actions. The hope here is that such people come under the hadith: ‘The greatest jihad is to speak a word of truth in front of a tyrannical ruler.’ [Al-Tirmidhi, no.2175, grading it hasan]
According to many scholars, one doesn’t have to be in the actual presence of such a ruler to engage in this jihad. It suffices to know that were you to speak truth to power, your life would likely be in serious danger for doing so due to the extent of the ruler’s reach.
To twist Islam’s clear teachings under the pretext that publically criticising such political wrongs is against the ijma‘ or way of the salaf, is perverting the truth and is the howling of false Salafism. One must never confuse the duty to condemn public wrongs, with open criticism of the actual ruler or leader at whose hands these wrongs have their origins. The first has a consensus about its legality; the latter is the subject of scholarly discussion and disagreement.
Yet more bizarre is when some voices go into fanboy mode for the ruler, pushing all sorts of quirky validations for their shari‘ah infringements. Instead, what is required, as a bare minimum, is our heart’s repudiation of these evil — lest we too wish to share in such crimes. If we find scholars known for their piety, justice and knowledge urging that any advice against public wrongs be given privately, then that may be due to their perception of the prevailing social mood or the political upheaval that could likely kick-off if things go public; and possibly viral!
But an ijtihadi fatwa not to openly critique a public wrong does not amount to being the way or consensus (ijma’) of the salaf. Whereas ensuring righting any wrong does not lead to greater wrong or worse public mayhem is expressly forbidden by consensus.
*FUNDRAISING DINNER FOR EMERGENCY AID TO FAMILIES IN GAZA*
SATURDAY 24th February 2024
Join us for a Pre-Ramadan Fundraising Dinner for familes suffering in the Gaza conflict.
An evening with a 3-Course Dinner, Spiritual Learning and Live Nasheeds - all to help women & children suffering in Gaza.
TIME: 6:00PM DOORS OPEN SHARP
VENUE:
PAVILION VENUE
324 HOE STREET
WALTHAMSTOW, LONDON E17 9PX
Tube Station: WALTHAMSTOW CENTRAL
FREE PARKING
HOST: *AJMAL MASROOR*
GUEST SPEAKER: *SHEIKH ABU AALIYAH*
NASHEEDS: *HUSAYN AZIZI*
Tickets: £20 per head only !
*Book tickets Online :* 👇🏻
*FW-dinner.eventbrite.co.uk*
Sister Shams - 079 572 28985
BOOK YOUR TICKETS TODAY !
Join us for an uplifting evening full of spirituality, entertainment, delicious food - all for a good cause.
Book your tickets NOW.
SATURDAY 24th February 2024
Join us for a Pre-Ramadan Fundraising Dinner for familes suffering in the Gaza conflict.
An evening with a 3-Course Dinner, Spiritual Learning and Live Nasheeds - all to help women & children suffering in Gaza.
TIME: 6:00PM DOORS OPEN SHARP
VENUE:
PAVILION VENUE
324 HOE STREET
WALTHAMSTOW, LONDON E17 9PX
Tube Station: WALTHAMSTOW CENTRAL
FREE PARKING
HOST: *AJMAL MASROOR*
GUEST SPEAKER: *SHEIKH ABU AALIYAH*
NASHEEDS: *HUSAYN AZIZI*
Tickets: £20 per head only !
*Book tickets Online :* 👇🏻
*FW-dinner.eventbrite.co.uk*
Sister Shams - 079 572 28985
BOOK YOUR TICKETS TODAY !
Join us for an uplifting evening full of spirituality, entertainment, delicious food - all for a good cause.
Book your tickets NOW.
On Understanding our Times and Our People:
THE POST-RELIGIOUS person is beset by existential angst, despair and loneliness born from wrongly believing that life is bereft of meaning: we are all here by a series of huge cosmic flukes, and that despite our freedom to choose, death is our ultimate end, therefore life is pointless.
Knowing the psychology and philosophies that have created such a profane age, and have so damaged the human perception, is of paramount importance. Abdal Hakim Murad noted: ‘The greatness of a prophet, as opposed to a mere logician, is that he understands the inner life of his adversaries, and constructs arguments that help them to recognise the nature of their own subjectivity.’
THE POST-RELIGIOUS person is beset by existential angst, despair and loneliness born from wrongly believing that life is bereft of meaning: we are all here by a series of huge cosmic flukes, and that despite our freedom to choose, death is our ultimate end, therefore life is pointless.
Knowing the psychology and philosophies that have created such a profane age, and have so damaged the human perception, is of paramount importance. Abdal Hakim Murad noted: ‘The greatness of a prophet, as opposed to a mere logician, is that he understands the inner life of his adversaries, and constructs arguments that help them to recognise the nature of their own subjectivity.’
How Sins Can Destroy Relationships of True Love & Friendship:
THERE ARE A PLETHORA of verses in the Holy Qur’an and prophetic hadiths that speak about how the consequences of sins impact upon the well being of the social order. Their ill effect upon individuals is no less debilitating. One hadith tells us that:
‘No two people love each other for the sake of Allah, or for the sake of Islam, then fall out with each other, except due to a sin one of them commits.’1
Al-Munawi wrote while elaborating on the above hadith: ‘The punishment of seperation happens due to the sin. This is why Musa al-Kazim said: “If you see your friend change towards you, know that this is due to a sin that has been committed. So repent to Allah from every sin, and the love [between you] shall be rectified.” Al-Muzni said: “If you find from your brothers some alienation, repent to Allah, for you have committed a sin. If you find increase in affection from them, this is as a result of some act of obedience; so thank Allah, exalted is He.”’2
The hadith speaks of one sin which one of them commits. What about if it’s a case of both friends sinning or committing multiple sins?
Can relationships stand up to the divine consequences of unrepented sins?
Will sins not harm the divine blessings which keep hearts intimate or close in the first place?
So whether it be in our marriages, or our family life, or any other meaningful relationship we have with others, if there’s a rift or breakdown in friendship, we might want to consider our relationship with Allah first. It might be a case of being careful to guard against sins and not rebel against Allah’s commands. Which is to say, the solution might not be running to a counsellor to resolve marital problems or a strained relationship at the first hurdle. Instead, it could simply be the case of genuinely repenting to Allah, mending our ways, and of getting with the divine program God created us for.
One of Islam’s early pietists said: ‘If I sin against Allah, I see [the effect of] it in the behaviour of my wife or riding beast toward me.’3
Now that’s a radically different way of looking at the world, and of keeping our relationships in it. Wa’Llahu wali al-tawfiq.
_____________
1. Al-Bukhari, al-Adab al-Mufrad, no.401. The hadith is hasan. See: al-Munawi, Fayd al-Qadir (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2001), no.7879.
2. Fayd al-Qadir, 5:236.
3. Cited in Abu Nu‘aym, Hilyat al-Awliya (Egypt: Dar al-Rayyan, 1406H), 8:109.
THERE ARE A PLETHORA of verses in the Holy Qur’an and prophetic hadiths that speak about how the consequences of sins impact upon the well being of the social order. Their ill effect upon individuals is no less debilitating. One hadith tells us that:
‘No two people love each other for the sake of Allah, or for the sake of Islam, then fall out with each other, except due to a sin one of them commits.’1
Al-Munawi wrote while elaborating on the above hadith: ‘The punishment of seperation happens due to the sin. This is why Musa al-Kazim said: “If you see your friend change towards you, know that this is due to a sin that has been committed. So repent to Allah from every sin, and the love [between you] shall be rectified.” Al-Muzni said: “If you find from your brothers some alienation, repent to Allah, for you have committed a sin. If you find increase in affection from them, this is as a result of some act of obedience; so thank Allah, exalted is He.”’2
The hadith speaks of one sin which one of them commits. What about if it’s a case of both friends sinning or committing multiple sins?
Can relationships stand up to the divine consequences of unrepented sins?
Will sins not harm the divine blessings which keep hearts intimate or close in the first place?
So whether it be in our marriages, or our family life, or any other meaningful relationship we have with others, if there’s a rift or breakdown in friendship, we might want to consider our relationship with Allah first. It might be a case of being careful to guard against sins and not rebel against Allah’s commands. Which is to say, the solution might not be running to a counsellor to resolve marital problems or a strained relationship at the first hurdle. Instead, it could simply be the case of genuinely repenting to Allah, mending our ways, and of getting with the divine program God created us for.
One of Islam’s early pietists said: ‘If I sin against Allah, I see [the effect of] it in the behaviour of my wife or riding beast toward me.’3
Now that’s a radically different way of looking at the world, and of keeping our relationships in it. Wa’Llahu wali al-tawfiq.
_____________
1. Al-Bukhari, al-Adab al-Mufrad, no.401. The hadith is hasan. See: al-Munawi, Fayd al-Qadir (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2001), no.7879.
2. Fayd al-Qadir, 5:236.
3. Cited in Abu Nu‘aym, Hilyat al-Awliya (Egypt: Dar al-Rayyan, 1406H), 8:109.
Ramadan: Connecting to Allah, Concern for the Ummah: https://www.youtube.com/live/rNaW76UuiHY?si=G9hPhuj7AOwkoZgY
YouTube
Ramadan: Connecting to Allah, Concern for the Ummah | with Sheikh Abu Aaliyah
In this livestream Sheikh Abu Aaliyah will advise in your connection to Allah during Ramadan and concern for the ummah, in light of recent events.
Weblinks for Surkheel Abu Aaliyah:
Blog/website: https://www.thehumblei.com
YouTube: https://yout…
Weblinks for Surkheel Abu Aaliyah:
Blog/website: https://www.thehumblei.com
YouTube: https://yout…
Here is the latest post on The Humble I: https://thehumblei.com/2024/04/18/the-journey-begins-from-the-outside-in/
The Humble I
The Journey Begins from the Outside-In
We read in the Holy Qur’an: Assuredly, Allah loves those who turn to Him in repentance, and those who strive to purify themselves. [Q.2:222] Given that the context of the verse is about women’s men…
Ibn al-Jawzi on Being Rightly-Guided and Rightly-Guiding Through Example:
LEST THE SEEKER forgets, it must never be about learning or transmission of knowledge for the sake of itself. Rather, it must be about transformation via knowledge.
We must be not be fixated upon aqwal; mere ‘words’ as our goal, but on a‘mal and ahwal; actions and spiritual states. Learning isn’t the aim. Becoming is!
To this end, Ibn al-Jawzi said about two of his teachers that had the profoundest influence upon him: one being al-Anmati [d.538H/1142CE], the hadith master of Baghdad in his age; the other, al-Jawaliki [d.540H/1144CE], the grammarian:
‘I have met shaykhs with differing states and varying levels of knowledge. The most beneficial of them to me, in terms of companionship, were those who acted on their knowledge, even if others were more learned than them.
‘I have [also] met a group of hadith scholars who had memorised [much] and were learned. But they were lax about backbiting, under the guise of impugning or validating [hadith reporters] (jarh wa ta‘dil), and they took payment in return for narrating hadiths. They would [also] be hasty in answering questions, even if they were wrong, because [they thought] their status would diminish [if they did not].
‘I met ‘Abd al-Wahhab al-Anmati. He was on the code (qanun) of the salaf. No backbiting was ever heard in his sittings, and he never sought payment for teaching hadiths. Whenever I read heart-softening hadiths to him, he would weep incessantly. When he did weep, and I was young at the time, it would stir my heart and take root in it. He was on the character (samt) of those shaykhs whose description we hear about in the reports.
‘I [also] met Shaykh Abu Mansur al-Jawaliki. He was given to much silence and was extremely careful and judicious about what he would utter. Sometimes he would be asked a plain [easy] question that some of his young students would rush to answer. He would withhold from replying until he was absolutely sure. He fasted abundantly and frequently kept to silence.
‘I benefitted most from seeing these two more than I did from other than them. So what I understood from this was that guidance through action is better than guidance through speech.’1
____________
1. Ibn al-Jawzi, Sayd al-Khatir (Riyadh: Madar al-Watan, 2017), 208-09.
LEST THE SEEKER forgets, it must never be about learning or transmission of knowledge for the sake of itself. Rather, it must be about transformation via knowledge.
We must be not be fixated upon aqwal; mere ‘words’ as our goal, but on a‘mal and ahwal; actions and spiritual states. Learning isn’t the aim. Becoming is!
To this end, Ibn al-Jawzi said about two of his teachers that had the profoundest influence upon him: one being al-Anmati [d.538H/1142CE], the hadith master of Baghdad in his age; the other, al-Jawaliki [d.540H/1144CE], the grammarian:
‘I have met shaykhs with differing states and varying levels of knowledge. The most beneficial of them to me, in terms of companionship, were those who acted on their knowledge, even if others were more learned than them.
‘I have [also] met a group of hadith scholars who had memorised [much] and were learned. But they were lax about backbiting, under the guise of impugning or validating [hadith reporters] (jarh wa ta‘dil), and they took payment in return for narrating hadiths. They would [also] be hasty in answering questions, even if they were wrong, because [they thought] their status would diminish [if they did not].
‘I met ‘Abd al-Wahhab al-Anmati. He was on the code (qanun) of the salaf. No backbiting was ever heard in his sittings, and he never sought payment for teaching hadiths. Whenever I read heart-softening hadiths to him, he would weep incessantly. When he did weep, and I was young at the time, it would stir my heart and take root in it. He was on the character (samt) of those shaykhs whose description we hear about in the reports.
‘I [also] met Shaykh Abu Mansur al-Jawaliki. He was given to much silence and was extremely careful and judicious about what he would utter. Sometimes he would be asked a plain [easy] question that some of his young students would rush to answer. He would withhold from replying until he was absolutely sure. He fasted abundantly and frequently kept to silence.
‘I benefitted most from seeing these two more than I did from other than them. So what I understood from this was that guidance through action is better than guidance through speech.’1
____________
1. Ibn al-Jawzi, Sayd al-Khatir (Riyadh: Madar al-Watan, 2017), 208-09.
Only Kittens Pretend to Roar: On Fake Shaykhs and True Learning.
IN MANUALS WRITTEN TO train Muslim students of sacred knowledge, it cautions to beware of becoming an Abu Shibr (lit. “Father of a Span”). For it has been said by one of the salaf that:
‘Knowledge has three spans [or stretches]: One who enters the first stretch becomes arrogant, one who enters the second is humbled, while one who enters the third realises just how little they really know.’1
An Abu Shibr is someone who gets stuck in the first stretch. Having dipped his or her toes in the ocean of sacred learning, and having only taken tiny sips, Abu Shibr gets intoxicated, looses sight of his own infant level, and becomes vain and pretentious. For he deludes himself into thinking he’s now something in terms of learning: a duckling that thinks it’s a graceful swan, or a tiny kitten that thinks it’s a majestic tiger!
Not everyone who enters this first stretch of learning becomes drunk. Those who learn knowledge at the feet of wise, cultivating scholars are less likely to labour under such a delusion (and if some do slide into an Abu Shibr persona, their wise teacher is likely able to treat them with a corrective cure). Instead, it is those whose few crumbs of learning comes by way of a few books or some YouTube videos of non-scholars that are the usual culprits. And like an alcoholic in denial, Abu Shibr is a danger to himself and trouble to others. Brash, hostile, argumentative, divisive, self-assured to the point of kibr … we’ve all seen it - and some of us may have even been it!
As for the second and third spans of learning, as the years pass, the sincere, intelligent and well-trained student appreciates, first hand, just how vast and complex the ocean of sacred knowledge is. The seeker gradually becomes aware of the intricacies and complexities involved in sacred knowledge, and the deep scholarly conversations that surround it.
This is extremely humbling, making one acutely aware of their own simple level. With further learning, one is led to the stark realisation of just how little they actually know compared to the great masters and experts of this blessed tradition. Such realisation and humility is a genuine sign of learning.
As for the Abu Shibrs, then it has also been said: ‘The greatest enemy of knowledge is not ignorance, it is the illusion of knowledge.’
___________
1. Cited in Bakr Abu Zayd, Hilyat Talib al-‘Ilm (Beirut, Mu’assasah al-Risalah, 2002), 79.
IN MANUALS WRITTEN TO train Muslim students of sacred knowledge, it cautions to beware of becoming an Abu Shibr (lit. “Father of a Span”). For it has been said by one of the salaf that:
‘Knowledge has three spans [or stretches]: One who enters the first stretch becomes arrogant, one who enters the second is humbled, while one who enters the third realises just how little they really know.’1
An Abu Shibr is someone who gets stuck in the first stretch. Having dipped his or her toes in the ocean of sacred learning, and having only taken tiny sips, Abu Shibr gets intoxicated, looses sight of his own infant level, and becomes vain and pretentious. For he deludes himself into thinking he’s now something in terms of learning: a duckling that thinks it’s a graceful swan, or a tiny kitten that thinks it’s a majestic tiger!
Not everyone who enters this first stretch of learning becomes drunk. Those who learn knowledge at the feet of wise, cultivating scholars are less likely to labour under such a delusion (and if some do slide into an Abu Shibr persona, their wise teacher is likely able to treat them with a corrective cure). Instead, it is those whose few crumbs of learning comes by way of a few books or some YouTube videos of non-scholars that are the usual culprits. And like an alcoholic in denial, Abu Shibr is a danger to himself and trouble to others. Brash, hostile, argumentative, divisive, self-assured to the point of kibr … we’ve all seen it - and some of us may have even been it!
As for the second and third spans of learning, as the years pass, the sincere, intelligent and well-trained student appreciates, first hand, just how vast and complex the ocean of sacred knowledge is. The seeker gradually becomes aware of the intricacies and complexities involved in sacred knowledge, and the deep scholarly conversations that surround it.
This is extremely humbling, making one acutely aware of their own simple level. With further learning, one is led to the stark realisation of just how little they actually know compared to the great masters and experts of this blessed tradition. Such realisation and humility is a genuine sign of learning.
As for the Abu Shibrs, then it has also been said: ‘The greatest enemy of knowledge is not ignorance, it is the illusion of knowledge.’
___________
1. Cited in Bakr Abu Zayd, Hilyat Talib al-‘Ilm (Beirut, Mu’assasah al-Risalah, 2002), 79.
Imam Ahmad’s Short Deathbed Advice to the Seekers:
THE DANGER TODAY is not that Islam will lack preachers, du‘at or even high-minded academics. We are currently blessed to have a growing cadre of young men and women in the Islamic studies field producing outstanding and exemplary academic works. The danger is that Islam’s goal of transformation, through deepening the realities of faith (haqa’iq al-iman), will continue to be devalued, downplayed or neglected.
So we learn Islam to know more cerebral stuff. But we do not learn Islam to become transformed. Or that we learn Islam to be practicing at the surface level; that’s it. But we do not come to the deepest aspect of Islam that brings about the degrees of love and sanctity (wilayah) with Allah in the individual — which is ultimately what prophetic emulation is all about.
The embodiment of this spirit can be seen with Imam Ahmad b. Hanbal. Throughout his life, budding hadith experts and high-minded jurists formed part of his wider circle of students. Yet on his deathbed, he was asked who they should ask questions to after him? He replied, ‘Abd al-Wahhab al-Warraq. This raised some eyebrows on account of ‘Abd al-Wahhab, whilst being an individual of immense piety and sound knowledge, did not possess the breadth of learning in hadith or fiqh which others in the group did. When Imam Ahmad’s suggestion was queried, he said: ‘He is a righteous man. His like shall be enabled to do what is right.’1
Thus, what mattered to Imam Ahmad, as it must to us, was godliness and worldly detachment, instead of mere scholastic credentials.
________________
1. Cited in Abu Bakr al-Marrudhi, Kitab al-Wara’ (Riyadh: Dar al-Samay‘i, 1997),7; no.4.
THE DANGER TODAY is not that Islam will lack preachers, du‘at or even high-minded academics. We are currently blessed to have a growing cadre of young men and women in the Islamic studies field producing outstanding and exemplary academic works. The danger is that Islam’s goal of transformation, through deepening the realities of faith (haqa’iq al-iman), will continue to be devalued, downplayed or neglected.
So we learn Islam to know more cerebral stuff. But we do not learn Islam to become transformed. Or that we learn Islam to be practicing at the surface level; that’s it. But we do not come to the deepest aspect of Islam that brings about the degrees of love and sanctity (wilayah) with Allah in the individual — which is ultimately what prophetic emulation is all about.
The embodiment of this spirit can be seen with Imam Ahmad b. Hanbal. Throughout his life, budding hadith experts and high-minded jurists formed part of his wider circle of students. Yet on his deathbed, he was asked who they should ask questions to after him? He replied, ‘Abd al-Wahhab al-Warraq. This raised some eyebrows on account of ‘Abd al-Wahhab, whilst being an individual of immense piety and sound knowledge, did not possess the breadth of learning in hadith or fiqh which others in the group did. When Imam Ahmad’s suggestion was queried, he said: ‘He is a righteous man. His like shall be enabled to do what is right.’1
Thus, what mattered to Imam Ahmad, as it must to us, was godliness and worldly detachment, instead of mere scholastic credentials.
________________
1. Cited in Abu Bakr al-Marrudhi, Kitab al-Wara’ (Riyadh: Dar al-Samay‘i, 1997),7; no.4.
Dhikr is More than Just Counting Beads:
THE HOLY QUR’AN says: O you who believe! Remember Allah, and do so abundantly.[Q.1:123]
Ibn al-Salah [d.643H/1285CE] was asked when one becomes of those men and women who remember Allah abundantly? He replied:
‘When he is regular upon the [daily] remembrances (adhkar) reliably reported morning and evening, and at various other times and occasions in the day and night - as depicted in the book, The Deeds of the Day and Night - then he shall be of those who remember Allah, exalted is He, abundantly.’1
While Fakhr al-Din al-Razi [d.606H/1209CE] relates: ‘It is said that dhikr is of seven types: dhikr of the eyes is in weeping, dhikr of the ears is in listening attentively, dhikr of the tongue is in offering praise, dhikr of the hands is in giving, dhikr of the body is in loyalty and duty, dhikr of the heart is in fear and hope, and dhikr of the spirit is in submission and satisfaction.’2
Let us then be people of dhikr in each of life’s eight inevitabilities: joy and sorrow, meeting and parting, difficulty and ease, and illness and good health.
Wa’Llahu wali al-tawfiq.
_____________
1. Cited in al-Nawawi, al-Adhkar (Jeddah: Dar al-Minhaj, 2008), 39.
2. Al-Razi, Lawami‘ al-Bayyinat Sharh Asma’Llah wa’l-Sifat (Cairo: Maktabah al-Kuliyyat al-Azhariyyah, 1406H) 1:60
THE HOLY QUR’AN says: O you who believe! Remember Allah, and do so abundantly.[Q.1:123]
Ibn al-Salah [d.643H/1285CE] was asked when one becomes of those men and women who remember Allah abundantly? He replied:
‘When he is regular upon the [daily] remembrances (adhkar) reliably reported morning and evening, and at various other times and occasions in the day and night - as depicted in the book, The Deeds of the Day and Night - then he shall be of those who remember Allah, exalted is He, abundantly.’1
While Fakhr al-Din al-Razi [d.606H/1209CE] relates: ‘It is said that dhikr is of seven types: dhikr of the eyes is in weeping, dhikr of the ears is in listening attentively, dhikr of the tongue is in offering praise, dhikr of the hands is in giving, dhikr of the body is in loyalty and duty, dhikr of the heart is in fear and hope, and dhikr of the spirit is in submission and satisfaction.’2
Let us then be people of dhikr in each of life’s eight inevitabilities: joy and sorrow, meeting and parting, difficulty and ease, and illness and good health.
Wa’Llahu wali al-tawfiq.
_____________
1. Cited in al-Nawawi, al-Adhkar (Jeddah: Dar al-Minhaj, 2008), 39.
2. Al-Razi, Lawami‘ al-Bayyinat Sharh Asma’Llah wa’l-Sifat (Cairo: Maktabah al-Kuliyyat al-Azhariyyah, 1406H) 1:60
It’s Always an Agenda!
LET ME START by citing this crucial principle from Shaykh Ibn Taymiyyah, may Allah sanctify his soul:
‘It is why the Saved-Sect is described as ahl al-sunnah wa’l-jama‘ah. They are the great multitude and the overwhelming majority. As for the other sects, they are followers of aberrant opinions, schisms, innovations and deviant desires. None even comes close to the number of the saved-sect, let alone its calibre. Rather, each such sect is extremely small [in size].
‘The hallmark of these sects is their splitting from the Book, the Sunnah and the scholarly consensus (ijma‘). But whoever speaks with the Book, Sunnah and ijma’ is from ahl al-sunnah wa’l-jama‘ah.’1
He also wrote about the verse: If you differ in any matter, refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. [Q.4:59]:
‘They are commanded, if there is a dispute in any affair, that it be referred back to Allah and the Messenger … But if the people of fiqh concur upon a ruling then it is correct, or if the people of hadith unite on the soundness of a hadith then it [too] is the truth.’2
It’s become quite the thing, nowadays, for Muslims to accuse those who differ with them and their group to be peddling an agenda - even if me and my group are the ones contradicting the ijma’ and my critic is in line with the ijma’!
The few short paragraphs that follow are not intended to be anti-anybody as much as they are intended to be pro-truth: namely; follow the scholarly ijma’ where it is confirmed, and do not be bigoted or divisive in matters of legitimate scholarly differences and ijtihad.
With that in mind, let me say this:
Contrary to ad hoc, unintentional mistakes, any individual, movement or manhaj whose teachings consciously or deliberately undermine scholarly ijma’, or blurs and diminishes its binding nature, must be called out for what it truly is: an agenda.
Any devised or contrived plan to cast doubt on the validity of the Four orthodox Sunni schools of fiqh, or undermine their authority by luring hearts away to a contemporary clique of shaykhs who - for all practical purposes - replace the great mujtahid Imams of the past, is likewise an agenda!
And any devised attempt to saturate the Islamic book market, or Muslim social media, with literature, posts or videos peppered with regular and repeated anti-ijma’ sentiments, ijma’-amnesia or ijma’-hopping, whilst unconscionably calling it the way of the salaf, is also an agenda.
There are some who unknowingly or unwittingly propagate this agenda, and there are those who knowingly do so. Both, in their differing degrees and intentions, are part of the problem: not the solution.
I won’t say: ‘Who the hat fits, let them wear it.’ But rather, I’ll simply say: Who the hat fits … let them take it off in a hurry!
________________
1. Ahmad b. Taymiyyah, Majmu‘ al-Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 3:345-46.
2. ibid., 1:9-10.
LET ME START by citing this crucial principle from Shaykh Ibn Taymiyyah, may Allah sanctify his soul:
‘It is why the Saved-Sect is described as ahl al-sunnah wa’l-jama‘ah. They are the great multitude and the overwhelming majority. As for the other sects, they are followers of aberrant opinions, schisms, innovations and deviant desires. None even comes close to the number of the saved-sect, let alone its calibre. Rather, each such sect is extremely small [in size].
‘The hallmark of these sects is their splitting from the Book, the Sunnah and the scholarly consensus (ijma‘). But whoever speaks with the Book, Sunnah and ijma’ is from ahl al-sunnah wa’l-jama‘ah.’1
He also wrote about the verse: If you differ in any matter, refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. [Q.4:59]:
‘They are commanded, if there is a dispute in any affair, that it be referred back to Allah and the Messenger … But if the people of fiqh concur upon a ruling then it is correct, or if the people of hadith unite on the soundness of a hadith then it [too] is the truth.’2
It’s become quite the thing, nowadays, for Muslims to accuse those who differ with them and their group to be peddling an agenda - even if me and my group are the ones contradicting the ijma’ and my critic is in line with the ijma’!
The few short paragraphs that follow are not intended to be anti-anybody as much as they are intended to be pro-truth: namely; follow the scholarly ijma’ where it is confirmed, and do not be bigoted or divisive in matters of legitimate scholarly differences and ijtihad.
With that in mind, let me say this:
Contrary to ad hoc, unintentional mistakes, any individual, movement or manhaj whose teachings consciously or deliberately undermine scholarly ijma’, or blurs and diminishes its binding nature, must be called out for what it truly is: an agenda.
Any devised or contrived plan to cast doubt on the validity of the Four orthodox Sunni schools of fiqh, or undermine their authority by luring hearts away to a contemporary clique of shaykhs who - for all practical purposes - replace the great mujtahid Imams of the past, is likewise an agenda!
And any devised attempt to saturate the Islamic book market, or Muslim social media, with literature, posts or videos peppered with regular and repeated anti-ijma’ sentiments, ijma’-amnesia or ijma’-hopping, whilst unconscionably calling it the way of the salaf, is also an agenda.
There are some who unknowingly or unwittingly propagate this agenda, and there are those who knowingly do so. Both, in their differing degrees and intentions, are part of the problem: not the solution.
I won’t say: ‘Who the hat fits, let them wear it.’ But rather, I’ll simply say: Who the hat fits … let them take it off in a hurry!
________________
1. Ahmad b. Taymiyyah, Majmu‘ al-Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 3:345-46.
2. ibid., 1:9-10.