A believer will say on the Day of Judgment: I have major sins too!

bism0113Shaykh Sulayman Ar Ruhaylee: A man from the believers, a person of Tawheed, will be brought forth on the Day of Judgment. It will be said:

اعْرِضُوا عَلَيْهِ صِغَارَ ذُنُوبِهِ وَيُخَبَّأُ عَنْهُ كِبَارُهَا ، فَيُقَالُ لَهُ :عَمِلْتَ يَوْمَ كَذَا وَكَذَا , كَذَا، وَهُوَ مُقِرٌّ, لا يُنْكِرُ، وَهُوَ مُشْفِقٌ مِنْ كِبَارِهَا

Present to him his minor sins and conceal from him his major sins. Thus it will be said to him: On this day you did such and such, and this and that. And he will affirm that and he will not deny it. And he will be afraid lest his major sins be presented.

His minor actions will be presented to him, his minor sins. On this day you did such and such, and this and that. And he will affirm that and he will not deny these sins. But his heart will be terrified that his major sins will be mentioned; full of fear from his major sins.

فَيُقَالُ : أَعْطُوهُ مَكَانَ كُلِّ سَيِّئَةٍ عَمِلَهَا حَسَنَةً

It will be said: Give him in place of every sin he did; a good deed.

It will be said: Give him in place of every sin he did; a good deed.Allah will pardon his sins and honor him by replacing them with good deeds.

فَيَقُولُ : إِنَّ لِي ذُنُوبًا مَا أَرَاهَا

Thus he will say: Verily I have sins which I do not see!

After he had been terrified that his major sins would be mentioned, he began to hope they would be mentioned so they would be replaced with good deeds.

So when the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ mentioned that:

ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ

He smiled until his molar teeth became visible.

This was due to the situation of this man. He was terrified, petrified, frightened that his major sins would be mentioned. But when he saw the generosity of Allah, he desired them, so he started to look for them. He said: ‘Verily I have sins which I do not see.’ Meaning: the major sins which were concealed from him. He said this so his major sins could be exchanged for good deeds. So the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ smiled about that until his molar teeth became visible.

This hadith has been collected by Imaam Ahmad in his Musnad. And it has been declared authentic by Al Albani.


Translated by Rasheed ibn Estes Barbee
Posted in Ahkira|Hereafter, Sheikh Sulaymaan ar-Ruhayli | 1 Comment

How could a Muslim celebrate Christmas and New Year’s? By – Shaykh Uthaymeen (rahimahullaah)


Shaykh Uthaymeen (rahimahullaah): Then what is worse than that; is some Muslims celebrate the New Year, and they glorify it and venerate it, and it is connected to the religious occasion of the Christians; which is; what? The birthday of the Messiah Eesa ibn Maryam peace be upon him. Thus celebrating New Year’s Eve, yes, in relation with the birth of the Messiah; this is rejoicing with their religious rites and practices. And rejoicing with kufr practices—if the person who is pleased with this is safe from disbelief—then it is as ibn Al Qayyim, may Allah have mercy upon him said in his book, ‘the ruling on the dhimmi’ it is more severe than being pleased with drinking alcohol and worshiping the cross.

Thus the affair is very dangerous O brothers. It is not permissible for the person to celebrate Christmas; if he is a Muslim. And it is not permissible for him to congratulate them for this holiday; if he is a Muslim. And it is not permissible for him to respond to this greeting if they congratulate him for this holiday; if he is a Muslim.

Subhan’Allah! Shall we congratulate them for a holiday which is considered as a religious practice? And is this anything other than being pleased with disbelief? But most of those who congratulate them do not intend to exalt their religion or practices, but rather they only intend what; to be courteous. And this is incorrect.

If someone says; I am courteous to them because they are courteous to me and they congratulate me for Eid Al-Fitr and Eid Al-Adha. We say: Alhamdulillah. If they congratulate you with Eid Al-Adha and Eid Al-Fitr, then they have congratulated you for legislated holiday, which Allah has made for His slaves. And it is mandatory for Eid Al-Adha and Eid Al-Fitr to be their holidays, because it is obligatory upon them to accept Islam. But if you congratulate them for Christmas then you are congratulating them for a holiday which Allah has not designated as a holiday.

Thus Christmas has no basis in history and it has no basis in the religious legislation. Eesa ibn Maryam did not command them to establish this holiday. Thus it is either that, which was entered into the religion of the Messiah as innovation and misguidance, or it was prescribed in the legislation of Eesa ibn Maryam but it has been abrogated by the legislation of Islam. Therefore it has no basis by any estimation. Because if we said it is from the innovation of the Christians and it is not from their legislation; then it is misguidance. And if we said it is from their legislation, then it has been abrogated; and to worship Allah with an abrogated religion is misguidance;thus it is misguidance by any estimation. And because it is misguidance, how is it befitting for me—while I am a Muslim—to congratulate them for it?!

And we have answered the issue of them congratulating us for our Eid and us not congratulating them for their holiday because our Eid has been legislated by Allah the Exalted; while their holiday is not legislated. This is because it has either been fabricated in their legislation or abrogated by our legislation.  Thus it has no basis in any regard.


Shaykh Uthaymeen (rahimahullaah)
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah (http://mtws.posthaven.com/)
Posted in Christmas, Innovations|Bid'ah, New Year, Shaykh Muhammad ibn Salih Al-'Uthaymeen | Leave a comment

The Superiority of Knowledge over Other Righteous Deeds

bism0113The Prophet صلى الله عليه و سلم  said:

إذا مات ابن آدم إنقطع عمله إلا من ثلاثة: صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

If the son of Adam dies, his actions cease except 3: A continuous charity, or knowledge which people benefit from, or a righteous son who supplicates for him. (Saheeh Muslim)

Sheikh Saleh bin Al Fowzan commented:

I heard Sheikh Muhammad bin Ibraheem رحمه الله mention during a lecture that he delivered in the College of Shari’ah (in Riyadh):

Indeed the continuous charity can possibly discontinue (due to funds depleting, etc.), and the righteous son may pass away. As for beneficial knowledge, its benefit will continue and not cease, and the person will continue to gain reward (after his death).

This is certainly one of the reasons why knowledge is more superior to other righteous deeds.

Source: At Ta’leek al Qaweem ‘ala Kitaab Iqtidaah al Siraltul Mustqeem pg. 22

Translator’s note: In addition to what was mentioned above we also gain the following benefits:

  • Knowledge which other people benefit from is a reason why other people (who are not related to the person responsible for teaching the knowledge) will supplicate for him in addition to the righteous son. If a Muslim dies, the norm is that only his family and friends will supplicate for him. In the case of a scholar, or person who has taught others, those who have benefitted from him will also supplicate for him after his death. It is for this reason why we still supplicate for the great Imam’s of the past; the likes of Imam al Bukhari رحمه الله, Imam Muslim رحمه الله, Imam Ahmad bin Hanbal رحمه الله and others. We also supplicate for the scholars of present days, the likes of Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله, Sheikh ‘Uthaymeen رحمه الله, Sheikh Al Albaani رحمه الله, Sheikh Muqbil رحمه الله and others. We even supplicate for Islamic teachers who have passed away in more recent times, the likes of Abu Uwais رحمه الله   and Abu Talhah رحمه الله. Thus, it is clear how knowledge is more superior to other righteous deeds.
  • As it relates to the righteous son, it is also possible that the person’s son (or daughter) deviate from the straight path (no longer practices Islam), and consequently, their supplications are no longer accepted from them.

May Allah have mercy on our scholars and Islamic teachers who have guided us and taught us the Book and the authentic Sunnah of our beloved Prophet صلى الله عليه و سلم


Mustafa George DeBerry
Knowledge of Islaam (http://knowledgeofislamblog.wordpress.com)
Posted in Deeds, ILM|Knowledge, Shaykh and Dr. Saalih Bin Fawzaan Bin ' Abdullaah al-Fawzaan | Leave a comment

Follow me on tumblr

Assalaamu ‘alaykum wa rahmatullaahi wa barakaatuhu…

Do follow me in tumblr for my beneficial translations…


Barakallaahu feekum wa Hayakumullaah.


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Envy–A Great Disease of the Hearts–and some of its cures

bism0113Imaam Ibn Qudaamah Al-Maqdisee (rahimahullah) said:

Know that envy is a great disease of the hearts, and the diseases of the hearts are not cured except with knowledge and action. The beneficial knowledge for curing envy is to know that in reality envy is harmful to you in (your) Religious and worldly affairs, and the envied one is neither harmed in his Religious nor worldly affairs; rather he is benefitted by it. Blessings do not cease from the person you envy. And even if you were not a believer in the resurrection this (envy) would still have necessitated a realization–if you are sensible–to be mindful of envy due to what it contains of pain in the heart alongside no benefit. So how about when you know of what it contains of punishment in the afterlife.
And the clarification of our statement: “Indeed the envied one is neither harmed in his Religious nor worldly affairs, rather he is benefitted by it in his Religious and worldly affairs;”–because what Allaah has decreed for him of blessings has to continue until the end of the lifespan He decreed for him. And there is no harm upon him in the hereafter (due to being envied) because he has not committed any sin in that; rather he is benefitted by it, because he is someone receiving oppression from you, especially if the envy comes out through speech and action.  As for the benefit in the worldly life (i.e. the benefits of being envied), it is that the most important goal of the creation is (to witness) the grief of an enemy and there is no punishment greater than the envy you find yourself in.

So if you contemplate on what we have mentioned, you will know that you are indeed an enemy to yourself– a friend of your enemy (within yourself).  Your likeness is nothing other than that of a person, who threw a stone at his enemy to kill him, but he could not harm him and the stone bounced back on his right eye and plucked it out. So his anger increased and he again threw a stone harder than the first one, but it bounced back on his other eye and plucked it out. So his rage increased and he threw a third stone, but it bounced back on his head and broke it, whilst his enemy is safe and laughing at him. This is a knowledge base cure (for envy). If a person reflects upon this, the  inferno of envy will be extinguished from his heart.

As for beneficial action (to help to cure envy), then it is to make binding upon oneself to destroy what envy commands one to do. So if it arouses him towards hatred and defamation of the one envied, then he should make it binding upon himself to praise and extol him. If it makes him arrogant, then he should make it binding upon himself to be humble towards him (i.e. the one envied); and if it makes him block favours from reaching him, then he should make it binding upon himself to increase in giving him favours. And there were a group of the Salaf who whenever it reached them that a person backbit them, they would give him (i.e. the back bitter) a gift.

These are very beneficial remedies for envy….


[For further details, see ‘Mukhtasar Minhaajil Qaasideen’ page: 200-2001 with the Takhreej of Imaam Albaanee (rahimahullah)]
The Salafi Centre of Manchester (http://salaficentre.com/)
Posted in Adab|Manners, Character, Envy, Ibn Qudama Al-Maqdisi [Abdullaah bin Muhammad bin Qudaamah bin Miqdaam (541-620ah)], Sins | Leave a comment

Imaamul Aajurry on the Characteristics of the People of the Qur’aan

bism0113Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi Ammaa Ba’d:

From the many people who claim to call to the Qur’aan and implementing it in these times, few are those whos call is in accordance with that which we saw the Salaf of this Ummah upon, in regards to following it and ‘truly’ adorning oneself with its characteristics and making manifest the mannerisms of its carriers. Contrast between the words of this great Imaam and then the words and actions of those who couple their call to the Qur’aan with play and amusement and entertainment and innovation and self-aggrandizement and who give more importance to the ‘sing-song’ of annaasheed than they do the Book of Allah! Wallahul Musta’aan

The following is beautiful advice in that regard from the great Imaam and advisor of this Ummah and the people of Sunnah Al Immamul Aajurry.

Al Imaamul Aajurry states concerning the people of the Qur’aan:

..It is befitting that he makes the Qur’aan the spring of his heart (As occurs in an authentic dua, and the meaning of ‘spring of our hearts’ is just as the season of spring brings life to dead earth through rain etc and is a season that generally brings happiness then here one supplicates that Allah makes the Qur’aan bring life and happiness to his heart as shaikhul Islaam and others mention see Majmoo’ Al Fataawaa 15/156), with it he brings life to that which is ruined from his heart. He adorns himself with the mannerisms of the Qur’aan and he manifests noble character the like of which makes him distinguished from those who do not read the Qur’aan.

The first of the things that he should do:

1. He implements the fear of Allah – Azza Wa Jall – secretly and in public. That is by observing piety in that which he eats and that which he drinks, that which he wears, and how he earns his wealth. He is one that has clear-sightedness in regards to the time in which he lives, and the (forms) of corruption present among its people. He is cautious of them, in preservation of his religion. He proceeds for its cause while being concerned with rectifying that which is damaged from it. He guards his tongue and clearly distinguishes his speech.

If he speaks he speaks with knowledge, if he sees that it is right to speak. And if he remains silent he does so upon knowledge, if it is right to remain silent. He rarely concerns himself with that which is of no concern to him. He fears his tongue more than he fears his own enemy. He imprisons his own tongue the way he would restrain his enemy, in order to be secure from its evil and the evil outcome that ensues from that.

He laughs little about that which the people laugh, due to the bad outcome of (blameworthy) laughter. If he is pleased about something that agrees with the truth he smiles. He dislikes joking, fearing he will fall into (blameworthy) frolic. If he jokes, he speaks the truth. He is pleasant-faced, and his speech is good.

He does not praise himself for what he possesses, (if that is the case) then what about what he does not possess. He is cautious not to let the desires of his soul overcome him and due to that fall into what displeases his patron lord (Allah). He doesn’t backbite anyone neither does he belittle anyone, he doesn’t curse anyone, neither does he use Peoples calamities to dispraise them. He doesn’t transgress against an individual, he doesn’t envy him, nor does he harbour bad suspicions about him unless he deserves that. (If he envies) he envies based upon knowledge, (if he has suspicion) he has it based upon knowledge, he speaks about Peoples errors with knowledge, and he remains silent about the realities of (some) people based upon knowledge.

He makes the Qur’aan and the Sunnah and correct understanding his evidence for every noble and beautiful mannerism. He preserves his limbs from what he has been prohibited from. He doesn’t act ignorantly, and if someone acts ignorantly with him he is clement and forbearing. He doesn’t oppress, and if he is oppressed he pardons. He doesn’t transgress against anyone, and if someone transgresses against him, he is patient. He suppresses his anger in order to please his lord and infuriate his enemy. He himself is humble, if the truth is said to him he accepts it, whether it comes from one young or old.

He seeks only that his station be raised by Allah not anyone in creation. He hates pride, and fears for himself from it. He does not eat by way of the Qur’aan, neither does he like that his needs be fulfilled for him due to it. He doesn’t hasten towards the children of kings with it (i.e. in order to seek station with them), nor does he sit among the wealthy with it in order that they may show generosity to him.

If the people acquire abundance from the dunya without fiqh or clear-sightedness, he may earn (just) a little but with fiqh and knowledge. If the people adorn themselves with soft and magnificent (garments), he wears, from that which is halaal, what will cover his aura. If he receives (from sustenance) that which is more abundant he (possibly) expands. If his sustenance is restricted he holds back. He is satisfied with little and it suffices him and he is cautious of the dunya that it doesn’t cause him to transgress.

He follows the affairs that are compulsory in the Qur’aan and the Sunnah, he eats his food with knowledge,he drinks with knowledge, he adorns himself with knowledge and he sleeps with knowledge. He has relations with his wife with knowledge and he accompanies his brothers with knowledge. He visits them with knowledge, he seeks permission to enter upon them with knowledge and he lives besides his neighbour with knowledge…’

he continues..

..He accompanies the believer with knowledge, and he sits with them with knowledge. Whoever accompanies him, he benefits them. He is a good companion to those he sits with. If he teaches someone, he is gentle with them. He is not harsh with the one who makes a mistake nor does he embarrass him, clement with his affairs, patient while teaching people good. The student enjoys his company and he makes the one who sits with him happy. Sitting with him brings about good, for he implements the manners of the Qur’aan and the Sunnah with those he sits with.. (Akhlaaqu Hamalatil Qur’aan P27)

Look at how Imaam Al Aajurry concentrates upon the carrier of the Qur’aan acting with knowledge and not ignorance or emotion, which is without doubt the characteristic of the Sunni. He acts or abandons acting based upon knowledge. We also see the emphasis upon observing knowledge with how one sits. The person of Sunnah does so with knowledge and he may leave sitting with individuals based upon knowledge with a view to preserving his deen and his heart.

Wafaqallahul Jamee’


Abu Hakeem SP (http://ah-sp.com)
Posted in Adab|Manners, Ibadaah|Worship, Ikhlaas|Sincerity, ILM|Knowledge, Quran | 1 Comment

Free E-Book: Common Mistakes in Prayer by Shaykh Muhammad Bazmool (hafidhahullaah)

bism01131-7c2a50f0b9Translator: Raha ibn Donald Batts
Translation Verified By: Aboo Qaylah Rasheed Barbee

Download it HERE

Posted in Miscellanous | 3 Comments

Calling the common person “Shaykh” – Explained by Shaykh Uthaymeen (rahimahullaah)


Questioner:Is it correct to apply the term ‘Shaykh’ to everyone from amongst the people? Especially since this term has become widely used, so we hope for some clarity in this.

Shaykh Uthaymeen: The term ‘Shaykh’ in the Arabic language is not used except upon the kabeer (elder), either due to their being elder in age, or senior due to the level of knowledge they possess, or due to his wealth, and what is similar to this; and it is not applied to the sagheer (little one, i.e.: little in age, knowledge, etc.) But as you have stated, it has become widespread now such that the ignorant person or the one who doesn’t know anything is referred to as ‘Shaykh’; and this in my view is not befitting.

Because if you applied to this person the term ‘Shaykh’ and his is ignorant and doesn’t know, the people will be deceived by him. And they will think he has some knowledge with him, and they will consult him for fatwas (Islamic rulings) and other than that, and a great harm will result because of this.

And many of the people—we ask Allah to guide us and to guide them—they don’t mind to give a fatwa if they are asked, even if they answer without knowledge. Because he thinks that if he says, “I don’t know” this will decrease his status. But in reality if the person says about that which he does not know, “I don’t know”, then that is the completeness of his status. But the souls are accustomed to want to impress others, except those whom Allah the Mighty and Majestic protects from this. So what I see is that the term ‘Shaykh’ is not applied except to those that deserve it, either by his age, or by his nobility, or due to sovereignty over his people, or because of his knowledge.

And in a like fashion some of the people apply the term ‘Imam’ to the common scholars, even if this scholar is from the blind followers: they say he is an ‘Imam’.  And this also is not befitting; it’s befitting that the term ‘Imam’ should not be applied except on the one, who deserves to be an ‘Imam’, and he has followers, and his statements are held in high regard amongst the Muslims.

And finally, you gave the salaams as did the brother before you when you wanted to ask a question, and this is not from the Sunnah. Because the Companions, mayAllah be pleased with them, when they wanted to present a question to the Messenger of Allah peace and blessings are upon him, they would not give him the salaams except for the one who was arriving at the sitting; this is the one who would give the salaams.


Translated by: Rasheed ibn Estes Barbee (Masjid Tawheed wa Sunnah)
Posted in Adab|Manners, Shaykh Muhammad ibn Salih Al-'Uthaymeen | 3 Comments

Ebook: The Guidance of the Companions With Regards To The People Of Innovation by Shaykh Muhammad Bin Ramzaan Al Haajiri


A beautiful and comprehensive explanation delivered by Shaykh Muhammad Ibn Ramzaan al-Haajiree (May Allah Preserve Him) expounding on the guidance of the Companions in dealing with the people of innovation. Herein the Shaykh presents some lofty benefits and salient points of contemplation from the hadith of Ibn Mas’ood and the people in dhikr circles, thus clarifying the approach of Ahlus Sunnah wal Jamaa’ah regarding the people of innovation.

This treatise was translated and compiled by Abu Afnaan Muhammad ‘Abdullah (May Allah Preserve him) with the explicit permission and approval of Shaykh Muhammad Ibn Ramzaan al-Haajiree.

An excerpt taken from the chapter: The Person of Innovation in The Religion is Not Granted The Success To Repent

“Can a person of bid’ah come back? (The answer is) he sees himself as being upon the truth and the correct position, and believes that he is getting closer to Allah by practicing these forms of bid’ah. For this reason, the person of bid’ah is not granted success to make repentance.Why is this? This is because he does not consider himself as being wrong in the first place, unlike the person who engages in sins. Because the latter, even while he is engaging in sins or acts of disobedience, he knows within himself that he is doing something wrong, he wants to make repentance. However, the person who is upon bid’ah believes that he is doing a righteous action (bringing him closer to Allah), so how can he make repentance?”

Download: The Guidance of The Companions with Regards To The People of Innovation by Shaykh Muhammad Bin Ramzaan al-Haajiri


Muwahhideen Publications

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My Religion has Taught Me


1 – Support of Both Husband & Wife

Shaykh Muhammad Bazmool said:

‘A righteous woman may have characteristics which are not pleasing to her husband, however she must not be characterised with that, likewise a righteous man may have characteristics not pleasing to his wife. .  .  . . what is required from them both is to overlook these characteristics,  and view matters in a good light.

From Abu Hurairah who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

لاَ يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً ، إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ

‘A believing man does not hate a believing woman, if he dislikes a behaviour in her, then he will be pleased with another type of behaviour.’[Collected by Muslim in his Saheeh.]

[From: Miraath.net]

2 – A Son is From His Father

Shaykh Muhammad Bazmool said:

‘A son is from that which a father strove to acquire, so no matter what good actions he does, the reward reaches his father also. However, no matter what he does of evil deeds they do not reach his father, rather they only reach the son himself.

Allaah said:

{وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى }

<<And that man can have nothing but what he does (good or bad)>> [Najm: 39]

Allaah said:

{قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلاَ تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ }

<<He said: O Nuh! Surely, he is not of your family; verily, his work is unrighteous, so ask not of Me that of which you have no knowledge! I admonish you so that you should not be one of the ignorant. >> [Hud: 46]

Allaah said:

{وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالغَيْبِ وَأَقَامُوا الصَّلَاةَ وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ وَإِلَى اللَّهِ الْمَصِيرُ}

<<And no bearer of burdens shall bear another’s burden; and if one heavily laden calls another to bear his load, nothing of it will be lifted even though he be near of kin. You can warn only those who fear their Lord unseen and establish as-Salat (the prayer). And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of his own self.  And to Allaah is the final return of all. >> [Fatir: 18]

3 – Responsibility of Every Muslim

Shaykh Muhammad Bazmool said:

‘Every Muslim has a flock for which he is responsible. No Muslim carries a responsibility for another person, and a Muslim has a contract that he will not contest the command of those who hold that authority.

From Ibn Umar from the Prophet -sallAllaahu alayhi wa sallam- that he said:

“أَلَا كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ فَالْأَمِيرُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهُوَ مَسْئُولٌ عَنْهُمْ وَالْمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ بَعْلِهَا وَوَلَدِهِ وَهِيَ مَسْئُولَةٌ عَنْهُمْ وَالْعَبْدُ رَاعٍ عَلَى مَالِ سَيِّدِهِ وَهُوَ مَسْئُولٌ عَنْهُ أَلَا فَكُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ”

‘Indeed you are all shepherds and every one of you is responsible for his flock. So the leader of the people is a shepherd and he is responsible for his flock, and a man is a shepherd for the people of his household and he is    responsible for them.  A woman is a shepherd for her husband’s home, and her children, and she is responsible for them.  A slave is a shepherd for his master’s wealth and he is responsible for it.  Indeed all of you are shepherds and every one of you is responsible for his flock.’ [Collected by Bukhari & Muslim]

Some of the people request from other people to fulfill that what is obligatory upon other than themselves, so they end up dragging Islaam and the Muslims into chaos and corruption. From that is the matters of and for the country and what is connected to those issues, from the matters and activities of the one in authority, and repelling any harm between countries is from the right of the one in authority.  Therefore, the matter is entrusted to him, and he is not contested in that.  As for the general folk rising up to repel that, then this is contesting the authority of those who posses it. It is upon us to convey to those who are in authority what we want, and they deal with it not us.

From Ubadah bin Samit -Radhi Allaahu anhu- who said:

“بَايَعْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْعُسْرِ وَالْيُسْرِ وَالْمَنْشَطِ وَالْمَكْرَهِ وَعَلَى أَثَرَةٍ عَلَيْنَا وَعَلَى أَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ وَعَلَى أَنْ نَقُولَ بِالْحَقِّ أَيْنَمَا كُنَّا لَا نَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ”

‘We made an allegiance with the Messenger of Allaah -sallAllaahu alayhi wa sallam- to hear and obey, in ease and hardship, in that which we like and dislike, even if we are not given our due rights.  And that we do not contest the authority of its people, and that we speak the truth where ever we are, we do not fear for the sake of Allaah the blame of the blamers.’ [Collected by Bukhari & Muslim]


Compiled & translated By Abbas Abu Yahya
Published by: Miraath Publications (http://www.miraathpublications.net)
Posted in Adab|Manners, Brother's Section, Deeds, Family Matters, Patience|Sabr, Sisters Section | 1 Comment