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Benefit: The Responsibilities of a Messenger

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

The definition of a messenger, linguistically, is one who was sent with a message. Islamically, a messenger is a man from the children of Ādam who Allāh has sent down revelation to regarding His legislation. The responsibilities of a messenger — as found in the Qurʾān and authentic Sunnah — are:

1) That he is a witness for and against the creation. He is a witness for them in that which they actualize of his Sunnah and the legislation of Allāh which he came with. He is a witness against them in that which they don’t actualize and what they abandon of his Sunnah and the legislation of Allāh.  

2 )To give glad tidings and warnings. The glad tidings of Paradise are given to the obedient and the warnings — which are reminders of the punishments — are given to the disobedient.

3) To judge between the people and resolve their disputes.

4) To educate the people about the legislation of Allāh.

Shaykh ʿUbayd al-Jābirī

Source: Itḥāf al-ʿUqūl bi-Sharḥ Thalāthat al-Usūl. Pg. 29.
Translated by: Munīb al-Ṣumālī
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Benefit: Recognize the Station of the Scholars

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Rabīʿ ibn Hādī al-Madkhalī (may Allāh preserve him) mentioned: It is incumbent upon the Ummah to recognize the station and the level of the scholars. They (the Ummah) must also know that it is obligatory for them to love and obey the scholars. Hating the scholars is considered hating the religion of Allāh and the carriers of this religion; in fact, hating the scholars leads to hating the correct knowledge which they inherit from the prophets. So, woe to those who despise them and their beliefs.

Source: Marḥaban Yā Ṭālib al-ʿIlm pg. 60-61.
Translated by: Munīb al-Ṣumālī
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Benefit: Concerning Those Who Try to Break Up the Community

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Benefit: Concerning Those Who Try to Break Up the Community - Creating Rival Centres/Platforms in the name of Salafiyyah?

The late Abū ʿUways (raḥimahullāh), in approximately 2003, discusses those who speak against their local salafī masjid/centre. A phenomenon that happens nowadays also, wherein a person speaks ill of the salafī masjid/centre, then throws his/her arms up in protest when people (rightfully) place a question mark over his/her head. The objective of him/her speaking ill of their Salafī masjid/centre is to cast doubts and carve out legitimacy for a rival organisation, with of course, they, the rabble-rousers, as custodians of this rival organisation.  He states:

"If a brother calls for something, that is in opposition to the Sunnah, for instance he says: 'leave Masjid Raḥmah, go somewhere else...', then OF COURSE HE SHOULD BE WARNED AGAINST. He is calling to separation, calling the people away from the asl, which is to gather (unite) upon the haqq. OF COURSE HE SHOULD BE WARNED AGAINST. What is he calling to? (He's) calling to separation. We don't take it as seriously as we should take it, because we have never understood the fruits and benefits of unity, and how precious unity is. Unity is expensive (and precious), we don't understand that yet, or very few of us do, so every little mishap, 'Oh, i'm going my way, let me get my bat and ball and play with somebody else', this type of mentality, this type of childish, infantile mentality. Rather than maintain your unity with your brother, to stay and deal with the harms (a person's imperfections), he might say a loose word, he might treat you a little rough, but you hang in there because you understand the importance of unity, and you're Ahl al-Sunnah wa-al-Jamāʿah, those who stick to the Sunnah and gather and unite upon it. When they (those who jump to separate) understand this asl (foundation), then we will see a lot of improvement, right now, many of our salafī brothers are going through what the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said..."Shaytān has given up any hope of ever being worshipped in the Arabian peninsula, but he seeks to make confusion and differences between you". This is what the game is now. Create confusion and differences. Make them (the people) differ, make them fall out (with one another). Make it where they can't have any unity. Make them fight one another. Make them hate one another. Make them turn back from one another. After Allāh (subḥanahu wa-taʿālá), our greatest strength is unity, and we're going to lose it? It is almost like they are (rogue)...a group of guys who infiltrate, and their whole thing is to mess up everything, from the inside out. It's ridiculous, fights flowing, everyone going majnūn (crazy)...the old rule, divide and conquer seems to still be amongst us!

This advice is more than a decade old and serves to remind us of two important points: 

1) For the person who takes the position, "I don't like fitnah and I stay away from controversy", then inevitably, he/she will fall right into it. The reason being that a) you don't know the haqq from the bāṭil b) you don't have enough ghīrah for the people of Sunnah. Decades ago, people used to say this and when the fitnah of QSS/Maʿrabī/Ḥalabī arose, they fell right into it because they "don't like fitnah..." Now, decades on, they followed QSS to the Abū Hurayrah Centre and right into the denizens of al-Maghrib institute, far, far away from Salafiyyah. If you ask them today, they'll still tell you, "We're staying away from the fitnah".

2) These doubts and trials that Abū ʿUways spoke about are a generation ago. These same types of doubts and same times of fitnah occur today. The only difference is that inventing a platform to separate is accelerated by creating multiple twitter accounts (and following literally everyone) and flooding social media with memes, youtube videos etc. to look flashy and viable. The point is that the tools change, the objectives remain the same. Raise doubts - invent an alternative - call to separation (of course all in the name of unity and daʿwah). Such was done by madeenah.con (FOL), QSS before them etc. etc. 

The bottom line is: Stick closely to the jamāʿah, look to people who try to discourage this with contempt, they are not deserving of your ear or your trust, admonish them to fear Allāh. May Allāh grant you and us safety upon the Sunnah!


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Benefit: Virtue of Sūrah al-Ikhlāṣ

 In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

On the authority of Abū Dardāʾ (raḍi Allāhu ʿanhu), the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) said:

“Will any of you fail to recite one-third of the Qurʾān nightly?” It was then said: “How can [we] recite one-third of the Qurʾān? The Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) replied: “Say: He is Allāh, (the) One.” [i.e. Sūrah al-Ikhlāṣ] is equivalent to one-third of the Qurʾān [Ṣaḥīḥ Muslim: 811].

Shaykh ʿAbd al-Razāq al-Badr mentions: Allāh is the greatest! What a tremendous virtue! Verily, there are 361,180 letters in the Qurʾān. It is said, there are 323,015 letters, and it is also said there are 340,740 letters in the Qurʾān, as mentioned by ibn Kathīr in the introduction of his tafsīr. If it were whosoever recites a letter from the letters of the Qurʾān is rewarded with ten rewards as mentioned in the narration of ibn Masʿūd, then how many rewards would one attain if one recited the whole Qurʾān? [Keeping in mind] that reciting Sūrah al-Ikhlāṣ—being one line—three times is equivalent to that (of the whole Qurʾān). Allāh has made its reward great! This virtue does not mean that reciting (Sūrah al-Ikhlāṣ) three times will suffice you from reading the rest of the Qurʿān; rather, the salaf despised repeating its recitation more than once when reading (for khatm al-Qurʾān).

Source: Virtue of Sūrah al-Ikhlāṣ
Translated by: Munīb al-Ṣumālī

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