Statements which are better than amassing Gold & Silver

Statements which are better than amassing Gold & Silver
 – Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws –Radhi Allaahu anhu– said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen , and determination in practicing of the Deen and goodness. And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration

Allaahumma innee as-alooka ath-Thabat fil Amr Wa as-Alooka azzeemata Rushd, wa as-alooka Shukra Na’maatuk, Wa husn ibadaateeka, wa as-alooka Lisaanan Saddiqu Wa Qalbun Saleeeman, wa Audhubika min Sharee ma tallumm, Wa as-Alooka min khairi ma Ta’lum, wa astaghfiruka mima Ta’lum, Innaka Anta Alam al- Ghayoob.

3 – Tahkreej

Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931, ’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings

A – In another narration the Prophet –sallAllaahu alayhi wa sallam– used to teach us to say:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

B – As for the wording: ‘If the people gather gold and silver, then gather this du’a’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu– said:
‎سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘If the people gather gold and silver, then gather these words. . . . .’

[Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and ‘Taleeqat al-Hasaan’ No. 93. ]

C – It has also been collected with similar wordings, as for it being from the du’a’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:
‎(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say in his prayer. . .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:
‎وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us statements with which we make du’a’ in our prayer or he said at the end of the prayer.’

5 – Explanation

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.) in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.
 ‘Conduct and being correct’: is righteousness, success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’

Meaning: having a resolve with the heart upon accomplishment of the matter.
 ‘And I ask of You to be able to be thankful for Your blessings’: meaning: to have the ability to be thankful for Your blessings .
‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way. ‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.
 ‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of. 
‘and I seek forgiveness for that which You know’ of me, of my negligence.
‘Indeed You are the One who knows the unseen’ meaning: the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’]

6 – Benefits

• Ibn Qayyim aj-Jawzeeyah -RahimahuLlaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

• Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

‎سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

1) Imitating them in dress and lingo

2) Residing in their lands and not moving from their lands to the lands of the Muslims to save one’s Deen (i.e, hijrah).

3) Travelling to the lands of the kuffaar for tourism and vacation.

4) Helping them, giving them victory over the Muslims, speaking well of them and defending their honour.

5) Seeking their aid, trusting them, putting them in positions to know the secrets of the Muslims and making them advisors.
6) Using their calendar instead of the Islaamic calendar and, more importantly, observing the holidays on their calendar, like Christmas etc.

7) Observing their holidays or helping them to make that celebration or congratulating them for their holidays or just being present at their celebrations.

8) Speaking well of them through what they have of material wealth and being satisfied with their behaviour without looking at their deen which is a false deen.

9) Using their names.

10) Supplicating for them and being compassionate to them.

[Taken from  الإرشاد إلى صحيح الإعتقاد و رد اهل الشرك و الالحاد من باب: مظاهر مولاة الكفار ص ٣١٦

Al-Irshaad chapter of Manifestation of Loyalty to the Disbelievers page 316.]

Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

Listen to the full audio explanation of the Book:

Homeschooling materials for children.

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Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}

Al-Albānī Regarding the Hesitation of Allāh عزَّ و جلَّ 

From Abū Hurayrah, may Allāh be pleased with him, who said: “The Messenger of Allāh ﷺ said:

Indeed Allāh the Most High said:

Whoever shows enmity to a faithful, pious believer (walī) of mine, indeed I give him notice of war. And my slave never sought to get closer to me with anything more beloved to me than that which I have made obligatory upon him. And my slave continues to get closer to me with voluntary deeds until I love him. Then if I love him, I become his hearing that he hears with,[1] his sight that he sees with, his hand that he strikes with, and his leg that he walks with; and if he asks of me, I will certainly give him that which he requests, and indeed, if he seeks refuge with me,  I will certainly protect him; and I never hesitate about a matter I am about to do like I hesitate about seizing a believer’s soul: he does not like death, and I do not like that which causes him distress.

Ṣaḥīḥ (Silsilah al-Aḥādīth al-Ṣaḥīḥah, Ḥadīth 1640)

[A Point of Benefit Mentioned by Shaykh al-Albānī رحمه الله]

Then Shaykh al-Islām [Ibn Taymiyyah رحمه الله] has a valuable response to a question about the hesitation that is mentioned in this ḥadīth. I quote it here with some abridgement because it is so precious and important.

He says, may Allāh the Most High have mercy on him (Majmūʿ al-Fatāwá, 18/129-31):

This is a ḥadīth of distinguished status, and it is the most notable ḥadīth that has been narrated concerning the characteristics of the faithful, pious believers (awliyā’). And a group rejected this speech,[2] saying: “Indeed, Allāh is not to be described as hesitating, since only one who does not know the final consequences of various affairs hesitates, and Allāh is the most knowledgeable of consequences.” And perhaps some [others] have [wrongly] said: “Indeed, Allāh handles affairs with hesitancy”!

And the truth of the matter is that the speech of His Messenger ﷺ is the truth, and no one is more knowledgeable about Allah than His Messenger ﷺ, no one more sincere to his assigned people (ummah), no one more precise with the Arabic language or better at explaining things than he.

So with that being the case, those who act as if they have more knowledge or skill [than he] and those who find fault with him are from the most astray of people, the most ignorant of them, and the worst of them in manners; rather, it is obligatory to discipline them and punish them as the Muslim ruler sees fit, and it is obligatory to defend the speech of the Messenger of Allāh ﷺ from false assumptions and corrupt beliefs and ideologies.

But the one who hesitates from among us, even if his hesitation about a matter were due to his not knowing the final outcome of affairs, [it still remains that] whatever Allāh describes Himself with is not to be put in the same class as whatever one of us might be described with, for indeed the reality is that Allāh—nothing whatsoever is even the slightest like Him.

After that, this [reasoning, if applied to all cases] is false, for at times one hesitates due to not having knowledge of all the consequences, and at times, due to that which is in the two actions [before him] from benefits and harms—such that he wants to do something because of what it contains of benefit, while he dislikes it because of what it contains of harm, [his hesitation in this case] not being due to his ignorance of some particular thing that might be liked from one angle and disliked from another, as it has been said:

Grey hair is despicable, and it is despicable for me to part with it.
Amazing that a thing can be, while despised, so lovable.

And this is [just] like a sick person’s wanting his repulsive medicine; rather, everything that the slave [of Allāh] wants to do from the righteous deeds that his soul dislikes is from this type [of hesitation].

And in the Ṣaḥīḥ [of al-Bukhārī]:

The Fire was encircled by desires; the Garden of Paradise, by things disliked.

And Allāh the Most High says:


“Fighting the disbelievers has been prescribed for you while it is full of difficulty and severe hardship upon you….”

(Al-Baqarah: 216)

And it is from this type [of hesitation] that the meaning of hesitation mentioned in the ḥadīth becomes apparent, for indeed He says: “… my slave continues to get closer to me with voluntary deeds until I love him.” So it is a fact that the slave whose state of affairs is like this has become beloved to al-Ḥaqq, loving Him; he gets closer to Him by performing the obligatory deeds—and He loves them [the obligatory deeds]; after that, he strives to perform the voluntary deeds, which He loves—and He loves the one who does them.

Thus he did everything he was capable of doing from that which is loved by al-Ḥaqq, so al-Ḥaqq loved him for his acting upon that which He loves from both sides [obligatory and voluntary] by seeking agreement in will, whereby He loves that which His loved one loves and dislikes that which His loved one dislikes.

And al-Rabb does not like to cause distress to His slave and loved one, so it follows from this that He does not like death so that there might be more of that which his loved one loves.

And Allāh, exalted is He above every deficiency, has ordained death. So everything He has ordained, He wills, and there is no way out of that. Thus al-Rabb wants his [loved one’s] death due to that which has occurred earlier from His ordaining it, and He, at the same time, dislikes causing His slave distress—specifically, the distress caused to him by death.

So death becomes something that is sought after by al-Ḥaqq from one angle, disliked by Him from another, and this is the reality of hesitation: it is that a thing is desired from one angle, disliked from another. And even if it is inevitable that the decision swings to one side more than the other, as it does in favor of [His] willing death, that still occurs along with [His] not liking that which distresses His slave at the same time. And His willing the death of a believer He loves while disliking that which causes him distress is not like His willing the death of a disbeliever He detests and for whom He wants to cause distress.

And [Shaykh al-Islām] mentions elsewhere (Majmūʿ al-Fatāwá, 10 / 57-59):

And Allāh makes it clear that He hesitates because hesitation is the occurrence of two opposing wills. Thus He, exalted is He above every deficiency, loves that which His slave loves and dislikes that which His slave dislikes—and he does not like death, so He, exalted is He above every deficiency, does not like it, as He says: “…and I do not like that which causes him distress.”

At the same time, He, exalted is He above every deficiency, has ordained death, so He wants him to die; thus, He called that [occurrence of two opposing wills] hesitation. Then He made it clear that this is unavoidable.


Al-Albānī, Muḥammad Nāṣir al-Dīn. Silsilah al-Aḥādīth Aṣ-Ṣaḥīḥah. Riyadh: Maktabah al-Maʿārif.

Abī Rabīʿ, ʿAbd al-Laṭīf ibn Muḥammad ibn Aḥmad ibn. Nuẓum al-Farā’id Mimmā Fī Silsilatay al-Albānī Min Fawā’id. Riyadh: Maktabah al-Maʿārif, 1999.


* 1. The meaning of this and the following phrases is that Allāh directs his slave’s hearing, sight, hand and legs to that which is right and best, i.e. to that which He loves. Refer to the explanation of the thirty-eighth ḥadīth of Imām al-Nawawī’s Forth Ḥadīths by Shaykh Muḥammad al-ʿUthaymīn رحمه الله.

* 2. i.e., the saying of Allāh as narrated to us by His Prophet ﷺ: “[A]nd I never hesitate about a matter I am about to do like my hesitation about seizing a believer’s soul: he does not like death, and I do not like that which causes him grief,” as is evident from the original question Shaykh al-Islām was asked in al-Majmuʿ.

* 3. English meanings of Qur’ānic verses are based on the tafsīrs of Ibn Kathīr, Al-Ṭabarī, Al-Baghawī, Al-Saʿdī رحمهما الله.

Shaykh Al-Albānī on How Little We Know, and an Authentic Supplication for Knowledge

Shaykh Muḥammad Nāṣir al-Dīn al-Albānī رحمه الله said:

…[A]s time goes by and my life keeps getting longer, I keep increasing in the strength of my belief in Allāh the Most High and Great’s saying:

“You have not been given of [Allāh’s] knowledge except a small amount.” (Al‑Isrāʾ 85)

…and [in the belief] that the more a person increases in knowledge over time, the more aware he becomes of his [own] ignorance.

And because of that it was from Allāh’s commands to His prophet ﷺ  that He said to him, teaching us [as well]:


“And say, my Lord increase me in knowledge.” (Ṭā Hā 114)

And for that reason, it was from his ﷺ supplications [to ask]:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْماً

“O Allāh, grant me benefit out that which You have taught me, teach me that which will be of benefit to me, and increase me in knowledge.”

Graded Hasan by Al-Albānī (Al-Silsilah al-Ṣaḥīḥah, no. 3150)


Mikail ibn Mahboob Ariff


{Ibn Taymiyyah, Taqī al-Dīn Aḥmad ibn ʿAbd al-Ḥalīm. “Al-Kalim al-Ṭayyib. Ed. Muḥammad Nāṣir al-Dīn Al-Albānī. Riyadh: Maktabah al-Maʿārif, 2001, pp. 7-8.”}

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)


Title: “I Have Forbidden Oppression”

شرح األربعني النبوييه :Title Original

Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (رحمه الله)

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his Lord said:

“Oh My servants, I have forbidden oppression even for Myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation

Allaah says, “Oh My servants, I have made oppression forbidden even for Myself,” and He (Azza wa Jal) may make something forbidden upon Himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as He wishes just as He may obligate and decree something upon Himself.

Read the Statement of Allaah (تعالى ):

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allaah.” He has decreed upon himself mercy.[4]

And He pledged upon Himself:

“My Mercy surpasses My Anger.” [5]

Allaah has also made oppression forbidden among us as He says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allaah says:

“And We did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allaah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ):

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allaah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

“Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away.” [10]

We ask Allaah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allaah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.


[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم ) said:

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Qur’an, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allaah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison (hafidhahullaah)

Posted from Original PDF:

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

Istiqaamah Magazine , Issue No.2, 1996.


Imaam Ahmad bin Hanbal (d.241H) (rahimahullaah) said:

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones – those who uphold the banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones.” 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) (rahimahullaah) said:

“When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” Those who introduce heretical writings which oppose the Qur’aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them – by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid’ah (the innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.”

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation – as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning.” [2]


Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said:

“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect, ordered them with in His saying:

“And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘lmraan 3:102].

And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying:

“And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aal-‘lmraan 3:105].

However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with the clear Sharee’ah proofs – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of these are included in His – the Most Perfect’s – saying:

“And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2].

And His – the Most Perfect’s – saying:

“Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Soorah Aal’-lmraan 3:110].

And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.

Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) was asked about the correctness of the saying: “We should unite upon that which we agree, and excuse each other in that which we disagree.” The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) have prohibited. If it is for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying:

“And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2]

And His – the Most Perfect’s – saying:

“The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … ” [Soorah at-Towbah 9:71].

And His – the Mighty and Majestic’s – saying:

“Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125].

And he (sallallaahu ‘alayhi wa sallam) said:

“Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).”

And he (sallallaahu ‘alayhi wa sallam) said:

“Whosoever directs a person to do good, will have a reward similar to the one who does that good.” 5

And the aayaat (verses) and ahaadeeth with this meaning are plenty.” 6

1. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.

2. Majmoo’ul-Fataawaa (28/231-232).

3. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.31-32).

4. Related by Muslim (2/21), from Abu Sa’eed al-Khudree (radiallaahu ‘anhu).

5. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree (radiallaahu ‘anhu).

6. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)