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Month: March 2024

[2] No justification of weakness, vain desires and sin in the name of difference of opinion

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “there is no Inkaar (sternly manifesting one’s disapproval) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. [1]

Imam Muhammad Ibn Abdul Wahhaab [may Allah have mercy upon him] said: If the utterer of the statement “there should be no Inkaar (i.e. sternly manifesting one’s disapproval) in issues of Khilaaf (i.e. differing)” intends the issues of khilaaf, this statement is false according to the consensus of the scholars. The Messenger’s companions and those who succeeded them did not cease showing disapproval of error regardless of who he (i.e. the person who made the mistake) was, even if he was the most knowledgeable and pious amongst the people. When it is the fact that Allah sent Muhammad [peace and blessings of Allah be upon him] with guidance and the true religion, commanded us to follow him and abandon that which opposes him, then part of the perfection of this affair is that whoever – amongst those scholars who err- opposes his path (i.e. in any affair), then such scholar is notified of his error and the error is rejected. However, if the utterer of the statement that “there is no Inkaar in issues of khilaaf” intends the issues of Ijtihaad about which there is no one view (opinion or stance) that stands out to be the one with more weight (or there is room to allow different views within the proofs), then his statement is correct. [2]

Some people are under the illusion that what is intended by this statement “there is a no Inkaar in issues of khilaaf” is that it is not permissible to show stern disapproval regarding any affair in which difference of opinion is held; so based on this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding that would necessitate a cessation of enjoining good and forbidding evil. What is correct regarding this statement “there is no Inkaar in issues of Khilaaf” is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). The basis upon which this is founded is that the issues of khilaaf are of two types: The type is those issues about which there is proof necessitating that it be taken as the final (decision); so here the proof must be taken and the other statement (opinion) in opposition is discarded. And whoever follows the statement (opinion) that is established to be in opposition to the proofs, then he is shown disapproval (i.e. clearly stated to him that what he holds is wrong without going into excess). The second type is those issues about which the proof has not been manifested to be taken as the final (decision). It is an affair in which the evidence is either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of khilaaf”, which some people have understood in an unrestrictive manner. [3]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said, “There is no excuse in the presence of Allah on the day of judgment for the one that the (authentic) Prophetic reports and narrations reached in a subject matter of the religion that are not opposed by any other texts – (i.e. texts that deal with the it based the Aam, Khaas, Mutlaq and Muqayyid, or dealt with based on the Muhkam and Mutashaabih etc), or its ruling – if he turns away from them”. [4]

We ask Allah:
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

Photography, Selfies, and Picture-making are from the Major Sins, Proven by the Authentic Narrations: Heads and Faces on Photos Should be Erased or Removed: That is the Sunnah.

https://abukhadeejah.com/photography-and-picture-making-adh-dhahabi/

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers.

https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[1] An Excerpt from “As-Sayl Al-Jarraar”. 4/588

[2] An Excerpt from “Ad-Durar As-Saniyyah” 4/8

[3] An Excerpt from “Ibaaraat Moohimah”. page 25

[4] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301

[5] Sharh Saheeh Muslim 5/50

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

[1] No justification of weakness, vain desires and sin in the name of difference of opinion

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Regarding the tendency to trim, cut or even shave beards and claiming that there is no harm, or posing for selfies and photos (like fashion models and actors) which they spread on social media (WhatsApp, Snapchat, Facebook, etc); shaving the sides of the heads in the fashions of the kuffār; or wearing long trousers below the ankle-bones and claiming that “it is not done out of arrogance” and pursuing these affairs in the name of “difference of opinion between the scholars” and using that as a reason for allowance in these matters, Shaikh Abu Khadeejah [may Allah preserve him] responded:

In an age and society where people are inclined to disobedience, showing off, following lusts and falling into harām, the wise caller does not open for them a door that gives allowances to follow desires. Once this door is opened, over time Shaytān will lead them into open transgressions, cause them to lose all shame and modesty—you will not be able to distinguish between them and the kuffār (or fussāq) because their behaviour and outward appearance and conduct will be the same—wallāhul-musta’ān. The way of the cultivating parent and caller to Allah is to guide the people to the manners and character of the Prophets of Allah (‘alaihimus-salātu was-salām), not to search for allowances and justifications to imitate the habits of the unbelievers and enemies of Allah. This da’wah is built upon Tasfiyah and Tarbiyah (Purification and Cultivation)—not just one without the other.

We are not allowed to utilize the argument, “O but the scholars differ” to justify our positions. Furthermore, we are certainly not allowed to take a position that suits our desires and shahawāt, and then try and find “proofs” and scholars to justify it—that is not the way of Ahlus-Sunnah. In any case, difference of opinion is not a proof or justification for anyone to follow his desires, Al-Hāfidh Ibn Abdil-Barr (rahimahullāh) stated:

“Difference of opinion is not a proof with any of the people of knowledge from the scholars of the Ummah, except for the one who has no insight, has no knowledge and has no proof for his saying.” (Jāmi’ Bayān al-‘Ilm wa Fadhlihi, 2/229)

Furthermore, where is the proof for posing, showing off, lack of shyness, absence of humility, and following the fashions of the unbelievers in the character of the Prophets of Allāh (‘alaihimus-salātu was-salām)? They were the furthest from possessing these lowly traits.

We are living in a society that encourages and shamelessly promotes: immodesty, nakedness, displaying oneself, exploitation of women, following immoral fashions and customs, showing off and opposing the Prophetic manners in every manner possible. In this environment should we be encouraging our youth with allowances that lead to imitate these people further?! Where is our wisdom and our nurturing?

The cultivating teachers protect our youth and our communities from falling into these traps—not giving them excuses and reasons to lose their love and adherence to the way of the Prophet (salallāhu ‘alaihi wasallam) and the Salaf.

Pay attention to your communities—bring them closer to the Prophetic manners and conduct—don’t give them excuses to move away from that. Remember, what you teach them, they will pass to their wives, children and families—so it is a heavy trust and a great amānah before Allāh. And if you find it difficult, please leave it to those who are capable and who don’t fear the blame of the blamers. May Allah bless you. I remind you once again that this Da’wah is built upon the pillars of Tasfiyah and Tarbiyah—let us focus on both.

Should not come to Eid with Haram or Makruh sign on your head

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Uncategorized, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

One of the negative tendencies exhibited by those who claim that certain actions are only “Makruh” and not “Haram” is their habit of seeking out favorable Fatwas or exploiting the errors made by scholars on specific matters that align with their personal desires. For instance, when they wish to have a prohibited haircut or engage in similar activities, they often justify it by saying, “We or someone on our behalf asked the Shaikh, and he said it is permissible.”

Al-Allaamah Saalih al-Fawzaan was asked: What is the meaning of the principle, “The truth is not known by way of men, rather men are known by way of the truth?”

Answer: Its meaning is that we do not simply blindly follow anyone, as it is possible for someone to be blindly followed based on error. It is possible for the Mujtahid to be mistaken, as well as the one who makes a statement or holds an opinion, so we do not accept their statement or opinion simply because of their status or reputation. We do not say, “This is truth because so-and-so said it, and he is a knowledgeable scholar or a pious person.” We do not say this because even scholars are not infallible and they can make mistakes. Therefore, we recognise individuals based on their adherence to the truth – those who possess knowledge and rely on evidence. Those who do not give importance to evidence are not scholars, they lack understanding and knowledge, and their statements are not immediately accepted. It is essential that evidence is presented, so if the evidence supports what they say or hold, then it is considered truth. However, if they contradict the evidence, then their statement or opinion is rejected. If someone is a Mujtahid and makes a mistake, they are rewarded for their effort. But if they intentionally cling to error, they have committed a sin. [Paraphrased: Refer to video here: https://video.link/w/9famb]

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers. – Abu Khadeejah : أبو خديجة
https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[4] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated: “A person commits forbidden actions because of their weak Iman and love for Allah. And when one engages in disliked actions, it is either because they don’t strongly dislike it or because they have a strong love for it that overpowers their dislike”. [1]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said: Hardship is only encountered by the one who abandons the Ma’loofaat and Awaa’id [habits practices, customs, etc] for other than the sake of Allah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allah alone, he does not encounter any difficulty due to abandoning them except in the beginning so that he is tested as to whether he is truthful or untruthful in abandoning them. If he exercises a little bit of patience, it will alternate into pleasure. Ibn Seereen [may Allah have mercy upon him] said that he heard Shurayh [may Allah have mercy upon him] swearing by Allah that A person does not abandon anything for the sake of Allah and finds a loss in that”. Their statement [i.e. the people of knowledge] “Whoever abandons something for the Sake of Allah, it will be replaced with what is better”, this compensation is of different types and the best of that which a person is compensated with is the desire and yearning to get close to Allah, seeking after Allah’s pleasure, love of Allah, and the heart granted – by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [2]

[1] Jaami Ar-Rasaa’il 2/290

[2] Al-Fawaa’id page 166

[3] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibnul Qayyim [may Allaah have mercy upon him] said, “The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [1]

Imam ash-Shaatibee [may Allaah have mercy upon him] stated regarding the attitude of the unjustified pursuit of concessions: “This arises from following one’s desires. Desire leads to a too easygoing attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [2]

Imaam Ash-Shaatibee [may Allaah have mercy upon him] also said, “If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [3]

Ibrahim Ibn Abee Ablah (died 152AH – may Allaah have mercy upon him) said, “He who carries the odd affairs of knowledge carries a lot of evil”. [4]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allaah have mercy upon him) said, “The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [5]

Imam Ash-Shaatibee [may Allaah have mercy upon him] said, “If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.” [6]

[1] An Excerpt from Al-Fawaa’id. Page 99

[2] Al-Muwaafaqaat. 5/84

[3] Al-Muwaafaqaat. 3/123

[4] Siyar A’laam An-Nubula 6/324

[5] At-Tamheed 1/64 by Ibn Abdil Barr

[6] Al-Muwaafaqaat 5/221

[2] Brother, such and such is only Makruh and not Haram

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ibn Al-Munir reported that his Shaykh Al-Qabbari used to say: “What is Makruh (disliked, detested) is a barrier between the servant of Allah and what is Haram (unlawful forbidden), so whoever engages in a lot of what is disliked might turn to what is forbidden. And what is permissible is a barrier between him and what is disliked, so whoever engages in a lot of it might turn to what is disliked”.

Fat’hul Baari By Imam Ibn Hajr 1/127

[1] Brother, such and such is only Makruh and not Haram!

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allaamah Salih Al-Fawzaan [may Allah preserve him] was asked:

What is the difference between [الحرام وعدم الجواز والمكروه – Al-Haram (unlawful, forbidden), Adamul Jawaaz (not allowed) and Al-Makruh (disliked, detested)]?

Response: The doer of Haram (is threatened with) punishment, and the one who refrains from it (is promised) reward. Makruh merits a reward for avoidance, but (the doer) is not (threatened with) punishment; however, it is more appropriate not to engage in it. Continuously doing what is Makruh does not straight away reach the level of Haraam, but it could serve as a pathway to it, therefore it is more appropriate to avoid. If it is established that it leads to Haram, then it becomes Haram.

[Al-Muntaqaa Min Fataawaa 3/78]

A visit to Shaikh Mustapha Mabram

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] says:

 فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Statement of the visitors as follows:

Alhamdulillāh this evening we’ve had a beneficial sitting with Shaikh Mustafa Mabram hafidhahullāh— Abu Ukkāshah, Abū Talhah Ibrāhīm, myself and some other brothers.

He admonished us regarding the Taqwā of Allāh, and not being from those who seek Uluww and Fasād in the Earth — rather that we should aim to worship Allāh upon piety and staying away from his prohibitions.

I asked the Shaikh regarding those who are easygoing with regards to the affairs that are Makrūh, and they say that “it’s not harām, just makrūh”.

He referred back to his original advice regarding Taqwā, and added to it this statement of Al-Hasan Al-Basri rahimahullāh:

ما زالت التقوى بالمتقين حتى تركوا كثيرا من الحلال مخافة الحرام

“Taqwā has not ceased within the Muttaqīn, so long as they abandon much of that which is halāl, out of fear of Harām.”

The Shaikh said: “It is unanimously agreed upon that the affairs that are Makrūh are to be abandoned.”

He also said: “Even if something is mubāh — much less Makrūh or harām — the khatīb, the dā’ī, and the one who has some stake in Da’wah should look at the ta’thīr (effect) that this action has upon him, and how he affects the people, and how his call affects the people. [Allah the Most High said]: ‘They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge.'”

“Even if it the evil effect does not affect you, or those around you, what about your offspring and the generations that come after you?”

“There are those who still have with them the remnants of Ikhwāniyyah. So they aim to appear to the kuffār as not being extreme, so they become lax regarding these issues and then accuse their brothers of Tashaddud!”

“They would have you looking like the kuffar, and I fear that they would have you resembling the “مغضوب عليهم” and the “ضالين” — either resembling them directly in their asl (origin). Or resembling those who resemble them from the Fasaqah (open sinners) amongst us — so they have resembled the far’ (branch).”

Abu Ukkāshah asked him about those who say that there is a Qā’idah that the origin as it relates to the forbiddances in the Sharī’ah when it comes to ādāb (etiquette) and clothing, is that it denotes Karāhah and not tahrīm, and that people use it to allow Qaza’ and Isbāl and so on.

He said: “If you want to be upon every evil then follow the license and mistake of every scholar.”

And he added to that mention of a book that gathered the allowances of the scholars and was presented to one of the rulers of the Salaf, as evidence for that ruler that should he desire to partake in these allowances, he had precedent from various scholars before him. Upon this, the ruler said: “If we were to do this we would fall into zandaqah (heresy).”

The Shaikh said: “There are those from the scholars — even though they are not to be considered and our scholars have overcome them — who allow the cutting of the beard. And there are some who say that it is permissible to eat with the left hand.”

And he said: “The People of Kūfah allowed Nabīdh, the people of Makkah allowed Sarf — and so on. By merely following them, they would be sinful.”

I asked: “So is this Qā’idah a Qā’idah in reality? Does it have a basis?”

He said: “No! This Qā’idah is not correct.”

Written by Abdullah Abdul-Wahid Alam
Tuesday 26th March 2024 — 17th Night Ramadan 1445

Present were:
– Abu Ukkāshah Abdul-Hakeem
– Zakariyyah Adam
– Abdullah Abdul-Wahid Alam

One of the disturbing reasons why the butcher of Gaza (callous Netanyahu) and his Zionist henchmen continue murdering innocent women, men and babies!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Morals and Manners - 'Akhlaaq', Refutations, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] says:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Surah Al-Maa’idah. Ayah 32]

Meaning: The killer lacks any valid reason to take a life, and it is imperative that no one should kill another person unless there is a justified cause.

If an individual is audacious enough to murder someone who does not deserve it, this indicates that they do not differentiate between the person they killed and others, rather, they would commit this act whenever their evil inclinations prompt them to do so. Consequently, their audacious behavior, which led them to kill, is tantamount to killing all of humanity. Conversely, if a person refrains from killing and instead saves a life, even though their inner desires urge them to do otherwise, out of fear of Allah, it is as if they have saved the lives of all humankind. This is because the fear of Allah that they possess prevents them from killing someone who does not deserve it.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

If young, but knowledgeable, you’re still not put forward unless you’re free from Fitnah

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiriy [may Allah have mercy upon him] stated: When the people of virtue and piety were faced with an adversity and an intricate affair, they would go to the senior people of knowledge to ask them and seek a Jawaab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’an and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imams of the Taabi’een, and after them, the people of knowledge, virtue, religion and Iman. How beautiful is what Ibn Mas’ud said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [peace and blessings of Allah be upon him] and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [1]

Shaikh Abdus Salaam Burgess [may Allaah have mercy upon him] stated in Awaa’iq At-Talab that this ruling is not absolute regarding the young ones, for indeed there were a group of the Sahaabah and the Taabi’een who taught and gave verdicts in their young age, whilst the elders were present. However, the likes of these people are hard to find amongst those who came after them. So, if they are found and are known for being upright, possess knowledge and their firmness is manifested, whilst there are no elders to be found, then knowledge of the Shariah is acquired from them if they are free from fitnah! So, the intent is not that the knowledge possessed by the young person is boycotted, whilst the elders are present; rather the intent is that the people are placed in their rightful positions. [2]

The people intended in this article are those young ones whose certificates of graduation or proficiency in some science of the religion has submerged them into trial, so you find them either with Ahlul Bidah or attacking the well-known elder Salafi students of knowledge in their 50s, or those young self-amazed fools who rely on books and audios whilst abandoning the study circles. May Allah guide them and protect us from their evil Aameen.

[1]
الطيب الجني على شرح السنة للإمام المزني
page 19

[2]

Awaa’iq At-Talab. Page 29-35