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Why The Sahaba Said All Division Is Evil, by Shaykh Faid Mohammed Said

When faced with disagreements amongst Muslims, Shaykh Faid Mohammed Said argues that we should take the example of Abdullah bin Masud (may Allah be pleased with him) who said, “All division is evil and no good will come from it”.

Allah Subhanu wa Tala has blessed us with His Nur and guided us to His nur through His Nur. Allah Subhanu wa Talasaid is Surah Al Maidah “Indeed a Nur from Allah has come to you”.

One of the main principles of this religion is focusing on human honour and human dignity. In Surah Al Baqara, Allah speaks about how He made Adam (peace be upon him) and ordered the Angels to prostrate to him. In this we can see how Allah has honoured humans by ordering His creation that does not commit any sin, that worships Him constantly, that He made from Nur (light) to make prostration for our father Adam. And Allah said in Surah Al Isra “Indeed, We have honoured mankind”.

All humans are honoured because Allah has honoured them. Amongst humans, the most honoured are the pious ones. Every mu’min’s (believer’s) aim is to achieve piety as the purpose of all forms of worship is to achieve piety. In Surah Al Baqara Allah Most High said, “O people, worship your Lord who has created you and those before you so you may achieve piety”.
That is why the Messenger of Allah, may Allah bless him, said in his prayers of travelling “We beg you, O Allah, to achieve piety and righteousness”. And our beloved Lord, Most High, said in the Quran that He only accepts the prayers and actions of the pious ones, may Allah make us from them.

The Danger of Pessimism

In Hadith narrated by Abu Hurayrah (may Allah be pleased with him), the Messenger of Allah, may Allah bless him, said:

“If a man said people have gone astray, people are being misguided and destroyed, that person is the most misguided and destroyed”, and in another narration, “he is the one who misguided and destroyed them”.

If piety is our aim then we have to think good of all muslims. In Surah Hujurat (10), Allah (Subhanu wa Tala) said:
“Indeed all muslims are brothers”.

So brothers should have good thoughts of one another. Brothers should help one another. Brothers should make excuses for one another. Brothers should love one another. Our beloved Messenger of Allah, may Allah bless him, said: “You can not believe until you love each other “.

We shouldn’t see the ummah through the eyes of misguidance and doom, rather we should see the abundant good in the ummah. In a hadith reported by Imam At Tabarani, the Messenger of Allah, may Allah bless him, said

“My ummah is like the rain” because you don’t know whether the beginning or the end of the rain was the reason of all the fruits and vegetables that we have.

The ummah is going through difficult times and dividing into groups and adding fuel to the fire is one of the greatest dangers. Every Muslim has to put their effort in doing their part in uniting people. We cannot divide the divided. The state of the ummah requires a great sense of vigilance. And we have to be very careful with every word we say and every action we take that may cause fitna, chaos and division.

Allah, Most High, said in Surah Al Anam (159),”Indeed those who divided their deen (religion) and they became groups, you [O Messenger] are not related to them”.

This is the greatest warning ever when Allah disconnected those who divide and become groups from the Messenger of Allah, may Allah bless him.

Common Good, Not Personal Whims

We shouldn’t say there are already groups and division, each person is responsible for their own actions. And every action and word should be for the common good, and to cooperate and work together in anything that promotes togetherness and piety as Allah said in the second ayah of Surah Al Maidah.

We urge everyone to give up their rights for the common good and not to insist on their opinion. We see when Sayyiduna Uthman (may Allah be pleased with him) completed salah in Mina when travelling, many companions approached him to say “The sunnah is to shorten the salah, we prayed behind the Messenger of Allah, may Allah bless him, and he shortened his salah, and Abu Bakr and Umar followed that sunnah”.

Uthman gave many reasons for not shortening the salah but they were not convinced. Abdur Rahman bin Awf (may Allah be pleased with him) came to Abdullah bin Masud (may Allah be pleased with him) and said “Don’t you see Uthman is not shortening the salah even though he knew to” to which Abdullah bin Masud (may Allah be pleased with him) replied, “All division is evil and no khayr will come from it”.

We should apply this great understanding of Abdullah bin Masud (may Allah be pleased with him) in all our issues, and we should rise above the situation and circumstance and aim for the highest form of worship and piety (taqwa). Taqwa is to please Allah and the Messenger of Allah, may Allah bless him, to concentrate on oneself and to be a source of good for everyone. Taqwa also is to not look down on anyone no matter how bad or evil you think they are because Allah might forgive them.

In hadith qudsi, reported in the Sahih of Imam Muslim (no. 2621), Allah Most High said:

“Who is the one that says Allah will never grant forgiveness to such & such?” Allah says to this person “I have forgiven such & such and I have erased all of your deeds”.

Allah will not ask us about others and there is much in us individually that we need to change that should keep us busy from thinking about the collective divisions.

May Allah forgive us, purify us and guide us and allow us to be worthy of following the Messenger of Allah, may Allah bless him. May Allah allow us to be a source of khayr for the ummahand those around us and allow us to embody the true meaning of piety. May Allah bless you and bless your jummah with every khayr.

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Shaykh Faid SaidShaykh Faid Mohammed Said is a jewel in the crown of traditional Islamic scholarship in the United Kingdom and we at SeekersHub are ever grateful for his friendship, guidance and support. He was born in Asmara, Eritrea, where he studied the holy Qur’an and its sciences, Arabic grammar and fiqh under the guidance of the Grand Judge of the Islamic Court in Asmara, Shaykh Abdul Kader Hamid and also under the Grand Mufti of Eritrea. He later went to study at Madinah University, from which he graduated with a first class honours degree. In Madinah, his teachers included Shaykh Atia Salem, Shaykh Mohamed Ayub (ex-imam of the Prophet’s Mosque, peace be upon him), Professor AbdulRaheem, Professor Yaqub Turkestani, Shaykh Dr Awad Sahli, Dr Aa’edh Al Harthy and many other great scholars. Shaykh Faid has ijaza in a number of disciplines including hadith, and a British higher education teaching qualification. He is currently the scholar in residence and head of education at Harrow Central Mosque, United Kingdom.

Read his articles on the SeekersHub blog.

On The Permissibility of Mawlid, With Conditions, by Shaykh Salek Bin Siddina

Shaykh Salek Bin Siddina recites a poem of Muhammad bin Hasan al Khadim on why celebrating the birth of the Prophet (peace and blessings be upon him) is permissible but with conditions.

The video is in two parts, with live English translation. Our thanks to the Blessed Tree for these recordings.

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Resources for seekers:

‘Tis The Season…For Mawlid Wars? – Ustadh Salman Younas

The month of Rabi` al-Awwal is here, which can only mean that some of us will witness renewed debates on the practice of celebrating the birth of the Prophet (blessings and peace be upon him), writes Ustadh Salman Younas.

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To make things easier for everyone, I’ve mentioned a handful of leading classical scholars who permitted the mawlid in its institutionalized form and those who deemed it impermissible. What is this meant to teach us? That this is a *valid* difference of opinion. While we can cordially discuss the merits of each view, no one should be condemned, mocked, or looked down upon for engaging or not engaging in such a practice, since leading scholars throughout the past few centuries have differed on this issue.

Don’t Let Your Nafs Distract You

Instead of using this time to debate and argue, let’s use it to draw closer to the greatest of creation in a manner that we individually deem sound and acceptable. If that means gathering to sing poems in his praise and celebrating his birth, then wonderful. If it means you sit alone in your house to send some salawat upon him, then wonderful. The point is not to let your nafs and the devil distract us from doing good and puff us up with arrogance/anger by occupying us with argumentation on an issue scholars have differed upon for centuries.

Some of Those who Permitted the Mawlid

  • Imam Abu’l Khattab ibn Dahiya [al-Hawi li’l fatawa (ed. Ilmiyya, pp. 189)]
  • Ibn al-Jazari [al-Arf al-ta`rif [ed. al-Kattaniya, pp. 13-43)]
  • Imam Abu Shama [al-Ba’ith fi inkar al-bid`a wa’l hawadith (ed. Dar al-Raya, pp. 95-96)]
  • Ibn Hajar al-Asqalani [al-Ajwiba al-murdiya (ed. Dar al-Raya, pp. 1117-1118)]
  • Imam al-Sakhawi [Ibid., pp. 1116-1120)]
  • Imam Jalal al-Din al-Suyuti [al-Hawi, (pp. 189-193)]

Some of Those Who Did Not Permit the Mawlid

  • Imam Taj al-Din al-Fakihani [al-Mawrid fi amal al-mawlid (ed. Maktaba al-Ma`arif, pp, 19-27)]
  • Shaykh Ibn Taymiyya [Majmu` al-Fatawa (ed. al-Najdi, 25:298)]
  • Imam al-Haffar [al-Mi`yar (ed. al-Awqaf, 7:99-100)]
  • Imam Abu Amr ibn al-Ala’ [al-Hawi, (pp. 192)]
  • Imam Abu Ishaq al-Shatibi [al-I`tisam (ed. Maktaba al-Tawhid, 1:46)]

Methodological Differences Underlying These Positions

When it comes to the issue of innovation, we can identify two broad approaches:
(a) The dominant approach adopted by many jurists of the Shafi`i school that allowed for a general principle or text to be applied in practice in a particularized manner despite there being no specific precedent for said practice. An early example of this is the position of Imam al-Shafi`i that it is recommended to recite blessings upon the Prophet (blessings and peace be upon him) after uttering the tasmiya while slaughtering an animal. This is deduced from the general command in Surat al-Ahzab (33:43) of sending blessings on the Prophet (blessings and peace be upon him). In other words, Imam al-Shafi`i used a general command to legislate a particular practice despite there being no explicit precedent for this practice. Since such a practice could be validly subsumed under a general principle, it would not be an innovation to put into practice in an unprecedented form.
(b) Another view, which was held by a number of Maliki scholars, argued that there must be specific evidence in order to permit persistence (iltizam) on a particularized form of a general command. This is termed by al-Shatibi as takhsis al-umum bi-la dalil (specifying a general text without evidence). Those scholars agreeing with al-Shatibi would not allow reciting blessings on the Prophet (blessings and peace be upon him) after saying the tasmiya while slaughtering because no specific evidence exists to establish such a practice. As for the general command to send such blessings, it is alone insufficient to evidence permissibility in this case.
Therefore, the first view lends itself to being utilized to institutionalize or invent specific forms of devotional practice so long as they do not oppose the broad principles of the law.
The second view is not “open-looking” in this manner as it restricts itself to the existence of past precedent without which a devotional act cannot be invented or institutionalized. The only exception is when a devotional act is is done spontaneously or due to free-time without it being institutionalized.

Both views have support in the actions of the early Muslims:

(i) The first view is supported by the narration of Abu Hurarya who stated that Khubayb ibn Adi initiated the practice of performing two cycles of prayer before being executed. Here, Khubayb had no specific precedent but took a general recommendation of performing prayer and applied it in a particular manner to a specific time and situation. [Sahih al-Bukhari]
(ii) The second view is supported by the actions of some Companions who opposed practices that could reasonably be subsumed under general principles/text. One example is Ibn Mas’ud’s opposition to those who were engaging in group dhikr in the mosque despite the general command in the Qur’an to, “remember God.” (3:191)
Both these approaches return to ijtihadi differences and preferences. Consequently, the choice scholars make to argue for or against certain practices should be respected as an exercise of valid ijtihad based on sound methodological divergences.
And God knows best.

Resources on sending blessings on Prophet Muhammad for seekers:

Be The Best, Not Only Just, To Your Loved Ones – Shaykh Faid Mohammed Said

Being the best ummah for mankind starts with being the best – not only just – with those closest to you, Shaykh Faid Mohammed Said writes.

Allah Guides to His Light Whom He Wills.”  (Surah An-Nur)
Bismillah-ir Rahman-ir Raheem

The Best Ummah

Allah (subhana wa ta’ala) wanted us to be the best Ummah, as He said in Surah Ahli-Imran (110):  “You are the best ummah that was sent for mankind.”
FOR mankind!  
Allah (subhana wa ta’ala) did not say you are the best ummah “of” or “from” mankind, but rather He said “for”.
Being the best means being close to Allah (subhana wa ta’ala).  Being the best means being in the company of Allah (subhana wa ta’ala).

Rasulullah ﷺ said, speaking about being the best that it is not only in your ibadat, salah or zakat, but rather Rasulullah ﷺ said in a Hadith: The best of you are the best to their wives, and I am the best to my wives.”

In this Hadith, Rasulullah ﷺ is relating being the best to being good to the closest person to you, as it does not matter how good you are to others if you are not good to the closest person to you.  This relates to the Qur’anic verse in which Allah (subhana wa ta’ala) says that those that are close to you are the most deserving of your goodness and kindness, as opposed to others.
In another Hadith, related by Imam Tirmidhi (rehmatullah alaih) and narrated by Syedina Abdullah ibn Amr (radiallah anhu), Rasulullah ﷺ said:  “The best companions and friends with Allah (subhana wa ta’ala) are those that are the best with their friends and good to those in their company; the best neighbors with Allah (subhana wa ta’ala) are those who are the best to their neighbors.”
In yet another Hadith, speaking about being the best, Rasulullah ﷺ said:  “The best of you are those whom teach the Qur’an and learn the Qur’an.”
If we look carefully at these Ahadith, we see that being the best is related to the actions and deeds that benefit other people, being good to other people and helping other people; whether it is by spreading knowledge and making people closer to Allah (subhana wa ta’ala), or by being the best to our wives (spouses) to create a family of peace and goodness, rather than a family purely of justice.

Justice is important, but being the best is more than being just

Being the best entails giving from your rights, rewarding even if it may not deserved; because being the best is in actuality being good to Allah (subhana wa ta’ala),and He gives and rewards you even though you are not worthy of such and do not deserve anything!
Also, being good to your neighbors, not matter how they are with you, because you are doing it for the sake of Allah (subhana wa ta’ala).
Rasulullah ﷺ wanted a society and community of love and care, and as such Allah (subhana wa ta’ala) is giving you a door of ibadah that you have never even imagined:  being good to those whom you love, and being rewarded!  
This is the community that Allah (subhana wa ta’ala) wanted to be the Ummah of Khair!  All the good mentioned is for our fellow human beings, and when you do that good, others may even exchange you with good.
May Allah (subhana wa ta’ala) make us worthy of following Rasulullah ﷺ and may He make us from the Ummah of Rasulullah ﷺ.
Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH
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Shaykh Faid SaidShaykh Faid Mohammed Said is a jewel in the crown of traditional Islamic scholarship in the United Kingdom and we at SeekersHub are ever grateful for his friendship, guidance and support. He was born in Asmara, Eritrea, where he studied the holy Qur’an and its sciences, Arabic grammar and fiqh under the guidance of the Grand Judge of the Islamic Court in Asmara, Shaykh Abdul Kader Hamid and also under the Grand Mufti of Eritrea. He later went to study at Madinah University, from which he graduated with a first class honours degree. In Madinah, his teachers included Shaykh Atia Salem, Shaykh Mohamed Ayub (ex-imam of the Prophet’s Mosque, peace be upon him), Professor AbdulRaheem, Professor Yaqub Turkestani, Shaykh Dr Awad Sahli, Dr Aa’edh Al Harthy and many other great scholars. Shaykh Faid has ijaza in a number of disciplines including hadith, and a British higher education teaching qualification. He is currently the scholar in residence and head of education at Harrow Central Mosque, United Kingdom.
Read Shaykh Faid Mohammed Said’s articles on the SeekersHub blog.

With Hearts United, We Must Respect Differences of Opinion

One of the blessings of being Muslims is that this religion was sent by Allah to unite the hearts of believers. However, Shaykh Faid Mohammad Said warns us that this does not mean we don’t accept and respect differences of opinion amongst us. We must learn how to agree to disagree. Listen in for the full details.

The Prophet’s ﷺ Reminder to Allah of His Promise


Ibrahim-Osi-EfaThe Virtues Tour has over the years become a highlight in the calendar of British Islamic events. It’s led by Shaykh Ibrahim Osi-Efa, who is joined by Shaykh Yahya Rhodus, Shaykh Abdul Karim Yahya, Sidi Amir Sulaiman and Sidi Nader Khan.
In 2015, the tour was focused on the ethics and moral practice of prophecy. In the above recording, Shaykh Ibrahim Osi-Efa reminds us how much love the Prophet Muhammad, peace be upon him, has for those who believe in him. He has our back, as the saying goes – so much so that he, peace upon him, reminded Allah, Lord of the Worlds, of His Promise that He would not punish anyone who seeks forgiveness from Allah through the Prophet. SubhanAllah!

Do You Want to Learn More?

Consider taking an online course with SeekersHub. It’s free to anyone, anywhere in the world. There are over 30 titles to choose from, including Meccan Dawn: The Life of the Beloved Prophet Muhammad ﷺ (Part I), Medinan Nights: The Life of the Beloved Prophet Muhammad ﷺ (Part II) and Understanding the Prophetic Way: Imam Nawawi’s 40 Hadith Explained. Shaykh Yahya Rhodus himself teaches Principles of Islamic Spirituality, The Marvels of the Heart and Essentials of Spirituality: Ghazali’s Beginning of Guidance Explained.

Resources for seekers:

Is Asking For Intercession By The Prophet ﷺ Permissable?

Shaykh Hamza Yusuf of Zaytuna College was asked if tawwasul, specifically asking for the Prophet’s intercession is permissable and what the evidence is.

Resources for seekers:

"Sunni and Shia Hatred: A Disease We Must Fight"

Sunni and Shia Hatred with Imam Zaid Shakir


This SeekersHub Study Circle will give you a deeper understanding of the centrality of love and mercy within Islam. Loneliness and isolation, Imam Zaid Shakir argues, have no place in an ummah of compassion and mercy. He also addresses Sunni-Shia aggression and hatred, which he describes as a disease we must fight.

Imam Zaid Shakir shia
Ambassadors of Goodness

Students will be empowered to be ambassadors of goodness through learning about the love of Allah, His Messenger ﷺ, the duties of brotherhood and sisterhood, and the signs of a healthy community in a world suffering from hatred and division, spreading love and respect is needed with the utmost urgency.

Setup Your Own SeekersHub Study Circle

Can’t attend these gatherings in person? We encourage you to set up SeekersHub Study Circle in your own community. It’s easy! Just email us or find more details online.

Mercy Expressed in Active Concern: Remembering the Muslim Umma in One’s Prayers (dua) – Ma`ruf al-Karkhi

Mercy Expressed in Active Concern: Remembering the Muslim Umma in One’s Prayers (dua) – Ma`ruf al-Karkhi

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Ma`ruf al-Karkhi, one of the righteous imams of the early Muslims (salaf), said,

“Whoever says,

‘Allahumma aslih Ummata Muhammad Allahumma farrij `an Ummati Muhammad Allahumma Rham Ummata Muhammad [salla Allahu `alayhi wa sallam] (O Allah, improve the state of the Umma of Muhammad O Allah, grant ease to the Umma of Muhammad O Allah, have mercy on the Umma of Muhammad),’

ten times every day will be written down as one of the highest of elect believers (abdal).” [Abu Nu`aym, Hilyat al-Awliya , 8.366]

 

 


اللَّهُمَّ فَرِّجْ عَنْ أُمَّةِ مُحَمَّدٍ

اللَّهُمَّ أَصْلِحْ أُمَّةَ مُحَمَّدٍ

اللَّهُمَّ ارْحَمْ أُمَّةَ مُحَمَّدٍ 

Why? The Prophet of Mercy (peace and blessings be upon him) said, “It is the merciful who are granted mercy by the All-Merciful. Be merciful to those on earth, and the Lord of the Heavens will be merciful to you.” [Ahmad, Abu Dawud, Tirmidhi, and Bukhari in al-Adab al-Mufrad, from Abd Allah ibn Amr (Allah be pleased with him)]

 

And Allah alone gives success.

 

Faraz Rabbani

 

Resources related to supplication (dua) on SeekersGuidance:

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Collection of Duas for the Oppressed

Collection of Duas for the Oppressed

The following are duas that have been compiled and recommended to recite in moments of peril and great oppression amongst the Muslim masses. Please utilize, spread for the sake of God and continue to pray for our brothers and sister. May Allah grant our brothers and sisters protection and peace, inwardly and outwardly, ameen.

It is worth bookmarking this page for future access. Allah is sufficient for us and He is our Guardian.

Duas relating to alleviating oppression from the Quran and Hadith

Hizbun-Nasr of the Shadhili Tariqa

Hizb al-Itmaam of Shaykh Abdul-Qadir al-Jilani (courtesy of  SIIASI):

Arabic text

English translation

See also: Nasiri Dua for the Middle East