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Month: May 2024

Humility is a Cause for the Truth to be Accepted – Shaykh Al-Uthaymeen (rahimahullah)

Some benefits extracted by Shaykh al-Uthaymeen in explanation of verse 82 of Surah al-Ma’idah:

Humility is from the means for the acceptance of truth and gaining affection of the believers.

A benefit taken from this verse is that arrogance is a cause of rejecting the truth, humility is a means for the truth to be accepted, because a person should not hold himself to be infallible, so when the truth becomes clear to him he follows it. Umar (Allah be pleased with him) wrote to Abu Moosa Al-Ash’aree (Allah be pleased with him) and said, “Do not let an affair which you have performed today prevent you from returning to the truth tomorrow” or speech similar to this; meaning that you follow and adhere to the truth wherever it is and you humble yourself to the truth, humble yourself in face of the truth.

Does this humility in face of the truth mean that a person is lowly? No, because the Prophet (sallallaahu alaihi wa salam) said, “Whoever humbles himself for Allah, Allah raises him” and whoever humbles himself to the truth is given success in following the truth, and a sign of this is if the truth becomes clear to you, you follow it immediately without hesitation or argumentation, if you hesitate or debate then it is extremely dangerous for you, Allah (The Most High) said,

وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٍ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time

Al-An’am 6:110

Due to this, when they truth becomes clear to you, do not debate or argue, going left and right attempting to justify yourself, for indeed you are in danger. Allah (The Mighty and Majestic) said,

بَلۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ فَهُمۡ فِىٓ أَمۡرٍ مَّرِيجٍ

Nay, but they have denied the truth (this Quran) when it has come to them, so they are in a confused state (can not differentiate between right and wrong). Qaf 50:5

For them truth is mixed/confused with falsehood.

Pay attention to this, you are a student of knowledge and it’s possible that someone opposes you from the people based upon evidence however you want to impose your opinion (upon others), this is a grave error!

Follow the truth wherever it is, the people will follow you wherever you are because the people desire and seek the truth, so if they see that you follow the truth when it becomes clear to you and you return to the truth, they will return (and follow the truth).

Therefore, humbling oneself to the truth in reality it raises, just as the Prophet (sallallaahu alaihi wa salam) said, “Whoever humbles himself for Allah, Allah raises him” and in opposition to that is arrogance – Refuge is sought with Allah – arrogance causes the truth not to be accepted nor followed.


Tafseer SuraH Ma’idah verse 82 of Shaykh Al-Uthaymeen (Allah have Mercy upon him)

“Shall I not show you a woman of paradise?!” Reminder for our noble sisters, particularly during summer

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

Ataa Bin Abee Rabah [may Allah have mercy upon him] narrated: Ibn Abbas [may Allah be pleased with him and his father] said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet [peace and blessings of Allah be upon him] and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.” [Sahih Al-Bukhaari 5652 & Sahih Muslim 2576]

Let us ponder this remarkable woman’s narrative [may Allah be pleased with her]. She possessed faith, integrity, sincerity, purity, devotion, and humility. Despite facing the challenging ordeal of epilepsy, which caused her distress, anxiety, and restlessness, she approached the Prophet [peace and blessings be upon him] seeking his supplication to alleviate the affliction and calamity she was enduring. The Prophet guided her towards a greater thing than what she initially desired. He advised her to maintain patience in the face of hardship, trial, and tribulation, assuring her that the outcome would be Paradise. Consequently, she chose the virtuous ending and a blissful abode- to become one of the inhabitants of Paradise, with the assurance of Allah’s Messenger [peace and blessings of Allah be upon him] if she remained patient. Despite her decision to remain patient, she couldn’t help but feel anxious about the accidental exposure of certain body parts during an epileptic seizure. Even though she was excused due to her uncontrollable illness, her deep sense of modesty, unwavering faith, and pure heart caused her the most concern regarding this exposure. She decided to have patience to achieve Paradise, yet she informed the Prophet, “I become uncovered (during the epileptic fit)” – indicating that she could not bear this situation even though it was beyond her control. The Prophet supplicated for her, and as a result, she continued to experience epileptic fits but never became uncovered due to his supplication.

The narrative of this remarkable woman is conveyed through discussions on noble conduct, beautiful traits, good values, the beauty of modesty, and the purity of a heart. She said, “But I become uncovered, so please invoke Allah for me that I may not become uncovered”. This unveiling, which happened involuntarily and without consent, does not hold her accountable in such circumstances, yet it continued to trouble and worry her. This was her situation – a truly dignified situation, so what about a woman who willingly and openly showcases her beauty to non-Mahrams, flaunting her charms without any hesitation or regard, showing no modesty or concern for this aspect of her faith?! Despite hearing the verses of the Qur’an and the teachings of the Prophet, as well as the severe consequences of unveiling, she remains indifferent and unmoved by any of it. As for that lady, who hails from the inhabitants of Paradise, she was pardoned due to her epilepsy and she strongly disliked exposing herself.

However, when it comes to the actions of many women in terms of revealing, uncovering, and flaunting body parts that should remain concealed from non-mahrams, this constitutes a different kind of affliction and they are not excused because it stems from a sickness of vain desires caused by a weak faith, weak adherence to the religion, and a lack of modesty resulting from being consumed by forbidden pleasures. Consequently, they neither concern themselves nor fret over whether their actions please or anger Allah. This particular illness has surged in prevalence nowadays because of the multitude of temptations, diverse desires, and motivations in people’s lives. Imam Ibnul Qayyim [may Allaah have mercy upon him] addressed this illness in his renowned book, Zaadul Ma’aad, discussing the impact it has had on individuals, the challenges faced due to intense temptations, and the disruption it has caused to faith, certainty, morals, and modesty. He was speaking about the state of the people of his era, so what would he have stated if he had witnessed the people of a later era succumbing to the allure of numerous temptations?! He said: “Should Allah unveil what is concealed, one would discover that a great number of human souls have fallen prey to the malevolent devils – ensnared and controlled by them, obedient to their every whim, with no power to resist or defy their influence. The cure for this affliction is achieved by connecting a sound mind to faith in the teachings of the Messengers – reflecting on paradise and hell as undeniable truths and as the focus of one’s heart, contemplating the situation of the inhabitants of this world, the descent of retribution and calamities upon them, and its proximity to their dwellings like raindrops, a form of seizure from which there is no escape. This malady is truly severe, yet when it spreads so extensively that one can only see others affected by it, it no longer surprises or elicits disapproval. Instead, for many of those afflicted, it becomes odd to express disapproval towards it. If Allah wishes good for a person, He blesses them with insight into the true nature of this ailment. Thus, this person shall observe the multitude of sick souls surrounding them, each in their unique state of illness. Amongst them, there exists one who is perpetually trapped in the clutches of delusion. Another endures a cycle of temporary recovery, only to be plunged back into the depths of delusion. Lastly, there is one who experiences a single moment of respite, only to be cruelly thrust back into the realm of delusion once more. During their moments of lucidity, they perform virtuous deeds akin to those of the sensible. However, the ailment returns and they stray”.

An excerpt from “Maw’idah An-Nisaa pages 28-31 By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him.

The Fitna of Self-Amazement Imam Muhammad Ibn Salih Al-Uthaymin

Imam Muhammad Ibn Salih Al-Uthaymin [may Allah have mercy upon him] stated:

One of the trials and tribulations is that some students of knowledge are afflicted with self-amazement, being opinionated, dismissive of others, and not giving attention to their statements to the extent that a person portrays himself as if he is the scholar of the Ummah and its genius. This disease, I mean: the disease of self-amazement, is one of the most harmful things to a person, especially the students of knowledge because if a man is amazed with his own opinion, he becomes dismissive of others, gives no value to their opinions and have no qualms about opposing others, and you find him walking on the ground as if he were walking on the air due to the intensity of the self-amazement in him.

This reaches the point where a man holds a weak opinion without any validity, embraces it, and diminishes the value of others who possess the knowledge and insight that he does not possess because he encounters a hadith that he is unaware contradicts others, and he is unaware that it is weak or restricted by another hadith in meaning or ruling, but he embraces it. If only he would embrace it and others are safe from his evil, but instead he embraces it and (proceeds) to declare erroneous those who are better than him knowledge and devotion in religion. This is a grave ailment that inevitably leads the afflicted person – and we seek refuge in Allah from it – to be blinded from the truth, perceiving falsehood as truth and truth as falsehood.

Indeed, I have heard about some young individual among the seekers of knowledge who was once presented with Imam Ahmad Ibn Hanbal’s statement and told, “You say such-and-such, while Ahmad Ibn Hanbal, may Allah have mercy on him, said such-and-such”, so he stated, “And who is Ahmad Ibn Hanbal? He is a man, and I am a man.” Manhood in knowledge and religion requires knowledge and piety. Let us consider that you are a man and Imam Ahmad, may Allah have mercy on him, is also a man, however, are you on the same level as Imam Ahmad in terms of knowledge, his indifference to the permissible things of worldly life that are of no source of reward in the Hereafter, and his piety?! O my brother! Fear Allah, and recognise your own value. Whoever recognises his own value, the people will recognise it. Whoever is amazed by himself, their worth diminishes in the eyes of the people. This (self-amazement) is one of the major trials. That’s why you find a man speaking to you while he is a young student who is proud, and self-elevated, neither relents nor is truth clear to him because they are amazed by themselves. This is one of the trials and tribulations. We ask Allah to include us among those who recognise their true worth and keep it in its rightful place.


An Excerpt from “Mawqif Al-Muslim Min Al-Fitan”. page 18-19

Strive for the Hereafter and Do Not Procrastinate – Shaykh Khalid Adh-Dhufayri

O servants of Allah! Remember that this abode is that of trials, tribulations and tests, so walk the path to the afterlife and beware of procrastination and negligence. Do not be among those who hope for (reward) in the afterlife without deeds, delaying repentance because of continued eagerness for this world and preoccupied with it. Indeed, the appointed time of death is hidden and death comes suddenly, so do not be deceived by Allah’s Forbearance because Allah gives respite but does not forget, and indeed Paradise and Hellfire are closer to you than your shoelaces.


Shaykh Abu Abdillah Khalid adh-Dhufayri (Allah preserve him).

Salafiyyoon solely uphold unconditional defence of the wholesome truth

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

Salafiyyoon solely uphold unconditional defence of the wholesome truth and no hizbi can accuse us of double standards

Allah [The Exalted] says:

ٱرۡجِعُوٓاْ إِلَىٰٓ أَبِيكُمۡ فَقُولُواْ يَـٰٓأَبَانَآ إِنَّ ٱبۡنَكَ سَرَقَ وَمَا شَہِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا ڪُنَّا لِلۡغَيۡبِ حَـٰفِظِينَ

“Return to your father and say, ‘O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen! [Surah Yusuf Ayah 81]

[وَمَا شَہِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا ڪُنَّا لِلۡغَيۡبِ حَـٰفِظِينَ – and we testify not except according to what we know, and we could not know the unseen!] – Meaning, he (Benjamin) stole and we could not bring him back to you despite the effort we made to do so. The situation is that we are not bearing witness to anything other than what we know, but rather we bear witness to what we know because we saw the king’s (golden) bowl removed from his bag. [1]

It is important to remember that individuals who are unfamiliar with us and our circumstances can only comment on what they have directly observed, without knowledge of anything else. Therefore, when they brought up an image or video of a specific individual whom we know with certainty and hearts filled with good suspicion that he will never cooperate with Ahlul Bidah, we responded as follows: “The image, video, or photo featuring certain individuals does not appear good, but we are certain that the one you are referring to will never co-operate with Ahlul Bidah. There must be a valid explanation for this, so we should reach out to him or someone close to him for clarification”. It was our duty to acknowledge the good we know regarding this person’s Manhaj and wait for clarification, as we can only testify to what we know, whilst our hearts are filled with good suspicion and an eagerness for a clarification to be issued so that there is no ambiguity regarding our beloved brothers from Ahlus Sunnah. We prioritise clarity and the wholesome truth without any unconditional loyalty or defence. This is why the blazing hizbiyyoon can never accuse the Salafiyyoon of hypocrisy or double standards.

In the year 2004, Al-Markazus Salafi encountered a predicament with certain individuals who spread rumours that Al-Allamah Rabee had issued a cautionary statement against us. Upon receiving this information, Spubs, being people of discernment, neither rushed to our defence nor promised to defend us unconditionally, instead, they took it upon themselves to verify the veracity of these claims before making any judgments. In their pursuit of truth, they decided to visit us in Manchester and delivered some advice. Astonishingly, amidst their visit, some of those individuals began to raise their voices on the internet in protest, asserting that Spubs are treading upon a path that Al-Allaamah Rabee had warned against. Unfazed by their baseless accusations, they calmly requested them to provide concrete evidence to substantiate their claims. Nevertheless, they never rushed to our defense for any action, whether it was obvious or concealed until they had thoroughly investigated the matter in those ambiguous circumstances. Instead, they affirmed our adherence to Salafiyyah and patiently awaited all the pertinent details. Only then did they offer their counsel, urging us to abstain from any behavior that could potentially harm ourselves or others, or give rise to doubts. It is imperative, therefore, to underscore our commitment to supporting and safeguarding one another in the pursuit of truth, while maintaining a sense of goodwill and trust in our hearts. However, it is crucial to note that our testimonies can only be based on what we truly know, and any ambiguous circumstances that arise among us must be clarified before they can be accepted or dismissed. Hence, none of us should hastily support anyone entangled in situations of which we are uninformed, particularly when the circumstances demand elucidation. Salafiyyoon do not give unconditional support to anyone, but rather their unconditional allegiance is only to the pure truth, coupled with affection, empathy, honesty, good suspicions, sincere advice, and loving for others what they love for themselves, and enjoining good and forbidding evil. Umar Ibn Abdul Azeez [may Allah have mercy upon him] said, “Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair of his, then indeed he has perfected their relationship and fulfilled his obligation towards him”.[2]

Imam Al-Barbahaaree [may Allah have mercy upon him] said, “It is not permissible to hide sincere advice from any of the Muslims, whether pious or impious, in matters of the religion. Whoever hides that has acted deceitfully towards the Muslims. Whoever acts deceitfully towards the Muslims has done so towards the religion. Whoever acts deceitfully towards the religion has behaved treacherously towards Allah, His Messenger, and the believers”. Al-Allamah Ahmad Bin Yahyah An-Najmi [may Allah have mercy upon him] said: I say: The meaning of An-Naseehah is ‘Purity’ and ‘Clearness.’ It is said: [نصح اللبن – the milk is pure] when it is clear. This is the linguistic meaning of An-Naseehah. In the Shariah, (it means) to inform a Muslim regarding what is obligated to him concerning the (rights of Allah or his relationship with Allah) and His creation without slyness, etc. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish (deception)]. [3]

Therefore, we only have unconditional loyalty to the wholesome truth, alongside sincere advice, etc. Al-Allaamah Zayd Bin Haadi Al-Madkhali [may Allah have mercy upon him] stated: There is no (unrestricted or unconditional) allegiance except to Allah’s Messenger [peace and blessings of Allaah be upon him] because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, then indeed this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the Manhaj of the Salaf. This is the one whom we place our hands on his hands- not out of blameworthy blind following, but because he is upon the truth. So, we agree with him upon truth and follow a singular path in obedience to the statement of Allah [The Mighty and Majestic]: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders, and guides, whilst agreeing with them- in what is correct and wrong- to the extent that they do not leave their Manhaj whether they are correct or wrong, then these are the people who bring evil upon themselves and others. And if they do not repent, then they are most worthy of being blamed. So the affair-and all praise belongs to Allah- is clear and it is not permissible for a person to be in confusion regarding this affair. Therefore, we are with those who follow the straight path, we follow a singular path that Allah [The Mighty and Majestic] has commanded us to follow and that which the Messenger called us to. And those you follow the wrong path or are mistaken in many of their affairs, or some of their affairs, we leave him [i.e. we leave his mistakes or abandon him when he deserves to be boycotted]. None is followed in everything except the Messenger of Allah [peace and blessings of Allah be upon him]. As for the people, then indeed they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, Callers to Islam, leaders or guides; rather you should be with the people of the Salafi Manhaj-those who follow the correct Manhaj and correct understanding. [4]

Finally, concerning verification, Imam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] stated: “Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgment is made as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgment merely based on what he hears, he will transmit things from some of the scholars – those considered to be the beacons of (Shariah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified”. [5]

We ask Allah:

للَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.


[1] An Excerpt from “Tafsir As-Sadi”

[2] Taareekh At-Tabari 6/572

[3] Ir’haad As-Saariy Fee Sharhis Sunnati Lil-Barbahaaree. Pages 157-158. slightly paraphrased

[4] العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144)

[4] Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76

[1] Essential Considerations For the Caller From Some Admonitions of Al-Fawzan, Rabee, Muqbil, and Abdul Aziz Ibn Baz

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

Allah [The Most High] says:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah)”.

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ
I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism.

Al-Allamah Salih Al-Fawzan [may Allah preserve him] said: This section of the Ayah provides a notification about sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, however, his goal is to gain recognition from the people, attain some status, receive praise, and gather and become numerous around him. If this is his aim, then he is not a caller to Allah but rather a caller to himself. The one who abandons Dawah is abandoning a great duty and the one who is insincere in Dawah has fallen into great danger because Dawah must be done sincerely for the sake of Allah. The goal should be to establish Allah’s Shariah and to guide and benefit the people, regardless of whether you receive praise or criticism. Some individuals, however, give up on Dawah when they are not praised or promoted. This serves as evidence that such a caller is not a caller to Allah, but rather he only calls to himself. As a result, the Muslim is warned that sincerity should be his aim in spreading the message of Islam, to benefit the people, free them from polytheism and Bidah, and steer them away from practices that contradict the Shariah, and what is obligated to him. A large number of people surrounding someone does not serve as evidence of their virtue, as some Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [a] Does this mean that such a Prophet is not virtuous? Absolutely not. A person should not pay attention to the large number of people that are present because the Prophet [peace and blessings of Allah be upon him] said to Ali [may Allah be pleased with him]. “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [b] [1]

Ahlus Sunnah Wal Jamaa’ah are not harmed by their opponents. If you are with them, they are pleased because they want good for the people. If you oppose them, you will not be able to cause them harm as the Messenger [peace and blessing of Allah be upon him] stated, “There will always be a group from my Ummah who will manifest on the truth and harmed by those who abandon them until the command of Allah is fulfilled (i.e. the day of Judgement) while they are (on the right path).” The one who opposes only harms himself. It is not the large number that is given consideration, rather what is given consideration is agreement with the truth, even if only a few follow it. Even if there is only one person in some eras, as long as he is upon the truth, he is the Jamaa’ah. The Jamaa’ah does not necessitate large numbers; rather, it is about agreeing with the truth – in line with the Book and the Sunnah, even if the followers are few. If many unite upon the truth, it is a strength from Allah; but if the majority oppose it, we stand with the truth even if only a few are upon it. [2]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said: Let every Muslim be careful of being deceived by the great numbers, whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this. Therefore, O sensible one! It is obligated to you to examine yourself, take account of yourself, and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] says: [وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An-aam Ayah 116]

Allah [The Most High] says: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [3]

Al-Allaamah Muqbil Bin Haadee Al-Waadi’ee may Allah have mercy upon him] said: “If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah says: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Surah Al-Munaafiqoon. Ayah 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [4]

Al-Allaamah Rabee Bin Hadi Al-Mad’khali [may Allah preserve him] said: O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers.

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Surah Fussilat’ Aayah 36]

If you feel that your inner self is inclined towards showing off and boasting about your knowledge, then turn to Allah, humble yourself, and beseech Him to bless you with sincerity and protect you from the whispers and schemes of Shaytaan. A wise scholar once remarked, “It is truly challenging for a person when their enemy can see them, but they cannot see their enemy.” This statement was made while explaining Allah’s mention of Shaytaan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Surah Al-A’raaf’ Ayah 27]

He said, “By Allah! It is a bitter conflict and immense hardship for the person whose adversary can observe them, yet they cannot perceive their adversary, except for the one whom Allah protects. This foe is more dangerous than the army you can see that has troops and strength. This hidden enemy is extremely challenging and will annihilate you while you remain oblivious and incapable of detecting them. We beseech Allah for well-being. [5]


[a] Bukhaari 5705

[b] Bukhaari 3009

[1] An Excerpt from ‘I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98. Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007) Slightly paraphrased

[2] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[3] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[4] قم المعاند – 2/547

[5] An Excerpt from Marhaban Yaa Taalibal Ilm’ pages 55-56

Considerations to keep in mind when invited to WhatsApp Groups for Dawah, sharing knowledge, or facilitating study circle announcements

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

Allah [The Exalted] says:

أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. [Al-Mujadilah Ayah 7]

Many years ago, when individuals experienced seclusion following reprimands for their misdeeds or for aligning themselves with those who exhibited reprehensible conduct, their options were severely limited. They were compelled to confront the repercussions head-on, either through private counsel or public denunciation. The avenues of communication available to them were exceedingly restricted, confined solely to telephone conversations and the languid internet. Consequently, even if they resolved to persist in their deleterious actions, they were acutely aware that they would perpetually face direct confrontation and meticulous interrogation, leaving no room for ambiguity in their words or convictions.

Currently, it is quite effortless for individuals with poor behaviour to create WhatsApp groups where those spreading doubts can freely propagate ambiguities, insinuations, half-truths etc. This leaves readers without anyone to help clarify uncertainties in the content, leaving them at the mercy of the original sharer. Therefore, before accepting an invitation to join a WhatsApp group, ensure that it is either administered by a Salafi Masjid Admin or Markaz, and seek guidance from a senior Salafi student. Nowadays, some individuals establish WhatsApp groups for various purposes, therefore, it is crucial to exercise caution and discernment when deciding which groups to join. Opt for those created by Salafi Masjid Admins or Maraakiz, or those where distinguished senior students of knowledge or promising younger students of knowledge, recognised for their exemplary conduct, integrity, and modesty by their seniors, are participating. We advise you to seek the counsel of esteemed elders within the Salafi communities before joining any WhatsApp group. Finally, this advice is not intended to hinder your access to the numerous benefits that may arise from such groups, but rather, it serves as a protective measure during a time when individuals harbour hidden agendas, exploit WhatsApp groups as a platform to propagate their grievances or sow seeds of doubt, clandestinely gathering supporters until they can unleash their disruptive intentions, ultimately causing discord and disunity among Ahlus Sunnah. The decision ultimately rests in your hands regarding whether you wish to join a WhatsApp Group. However, it is crucial to bear in mind the importance of thoroughly evaluating and understanding an individual’s circumstances before deciding to join them, particularly given the limited opportunity for direct clarification or resolution of any uncertainties that may arise within the group. And Allah knows best.

A verse recalled by honest people when handling the subtle and obvious “Common Cause Alliances”

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

Allah [The Exalted] says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [Surah An-Nisaa. Ayah 135]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated:

One must stand firmly for justice, whether it be in favour or against oneself, one’s parents, one’s close relatives, or one’s dearest friend among the people. If one’s affection towards oneself, parents, and relatives hinders them from standing up for the truth, particularly if the truth aligns with someone they despise and consider an adversary because of them, then only those whose devotion to Allah and His Messenger surpasses all other affections would uphold justice in such circumstances. Furthermore, an individual must uphold justice when dealing with their adversaries and those who deny them their rights. It is unacceptable for animosity towards one’s enemies to result in unjust actions towards them, just as it is unacceptable for self-love, love for one’s parents, and love for relatives to cause one to abandon the pursuit of justice. Therefore, one’s animosity towards someone should not lead them to falsehood, and their love for oneself and their loved ones should not cause one to compromise on the establishment of truth, as one of the righteous predecessors stated, “A just person is someone whose anger does not lead them astray from the path of truth, and whose contentment does not divert them from it.” [1]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] stated:

The objective is not to transgress against anyone – not the adversary or anyone else; not to disregard their rights or label them with specific descriptions which apply to both them and others. Instead, the objective is to speak based on the virtues of sound knowledge, justice, and religion, just as Allah [The Most High] says:

 يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety. [5:8] [2]

Indeed, many years ago, we came across individuals who displayed no inclination toward pursuing the truth. Instead, they opted to align themselves with a particular individual solely out of disdain for others. Their primary objective was to exploit a given circumstance to address their grievances, all the while failing to comprehend that the situation extended beyond the mere identification of true friendship based on their definition. Nevertheless, it would have been prudent for them to acknowledge that a bond forged on convenience or flattery, stemming from a shared cause or a misguided perception of oppression, does not embody genuine loyalty. The individuals in question failed to acknowledge the fundamental truth that the matter at hand extended far beyond mere companionship during moments of adversity. Instead, it revolved around the invaluable presence of those who offered sincere counsel and illuminate the correct course of action to enhance one’s circumstances. Over time, it became abundantly clear that a connection built upon convenience or a fleeting coalition forged upon groundless allegations against others, devoid of introspection or candour, is nothing but a bond that ultimately exposes its people when confronted with trials and tribulations.

Naive companions relished the smooth ride at first, however, when the path grew slightly challenging, their true nature began to reveal itself. Indeed, some of them, to safeguard their interests, went to the extent of unveiling the plots of their previous accomplices. Likewise, it was customary for certain individuals to incessantly forge alliances against a shared adversary, all in an attempt to veil their transgressions or shift blame onto others. However, this deplorable conduct merely served to amplify their sycophantic tendencies and their relentless pursuit of garnering sympathisers, all in a desperate bid to emerge victorious in any argument, regardless of the consequences. As for our elder teachers at Salafipublications, they are known for establishing justice, all by the Tawfeeq of Allah, in accordance with the robust principles of Salafiyyah. We ask Allah to safeguard us and them from every calamity in our religious and worldly affairs. We ask Allah: [يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ – O Ever Living! O The Self Subsisting, Upon Whom Everything Depends! By Your mercy I seek assistance; rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye]. [Silsilah As-Saheehah Number 227]


[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[2] An Excerpt from “Ar-Radd Alal Ikhnaa’ee”. page 110

A Concise Educational Dialogue on the Educator and Several Effective Pedagogical Approaches – By Imam Abdul Aziz Bin Baz

All praise is due to Allah alone and may peace and blessings be upon the one (Muhammad) after whom there is no Prophet. To proceed:

Knowledge constitutes a fundamental element of human existence

Knowledge is undoubtedly the bedrock upon which the essence of human life is built. Among all forms of knowledge, the most important and deserving of attention is the knowledge of the Islamic Shariah because it allows us to understand the purpose behind which Allah created us and sent the Messengers. Through this knowledge, we gain knowledge and awareness of Allah and worship Him accordingly, as He says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

And I did not create the jinn and mankind except to worship Me. [Adh-Dhariyat 56]

Allah -Glorified be He and free is He from all imperfections- says:

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

Indeed, We have sent a Messenger to every nation, saying, “Worship Allaah alone and keep away from all false deities]. [Al-Nahl 36]

From these two verses, one can understand the wisdom behind the creation of Jinn and humans, as well as the reason for sending Messengers. A nation lacking a sound faith or religion is considered ignorant, no matter how advanced and developed it may be, as Allah says:

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلً

Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worse than cattle). [Al-Furqan 44]

A life of excellence is a life led by people who possess both knowledge and faith in Islam, as Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life. [Al-Anfaal. 24]

Allah [The Exalted] says:

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment, and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [Al-Nahl. 97]

 

The Importance of a skilled and upright teacher

Beneficial knowledge can only be acquired through a teacher, and no one can be a teacher unless they are well-versed in the subject they are teaching, as one cannot give what they do not possess. The scholars are the heirs of the prophets, making the teacher’s task one of the most challenging tasks that require embodying the most perfect Islamic qualities as much as possible, such as beneficial knowledge, noble manners, consistent good deeds, patience, resilience, and the ability to guide students towards righteousness and a pure Islamic upbringing. The success of a teacher in this endeavour hinges on their attainment of impeccable Islamic traits. Our master and leader, Muhammad Bin Abdullah Al-Haashimee – peace and blessings of Allah be upon him – serves as a role model and leader for all. He exemplified the highest virtues and faced numerous challenges while guiding and teaching people. However, he remained patient and resilient, enduring every hardship and difficulty to spread his religion and bring his Ummah out of darkness into light. May Allah reward him with the best and most perfect reward for his efforts. Through him, a righteous generation was nurtured – a generation that is widely regarded as the best throughout human history. This is attributed to his exceptional nurturing and guidance of his companions, as well as his unwavering commitment to the path of truth after Allah granted them success and guided them.

 

Responsibilities of a Teacher and Interaction with Students

One of the most important responsibilities for a teacher, regardless of time or place, is to emulate the path of the first and foremost teacher, Muhammad, peace and blessings of Allah be upon him, strive to understand and implement his teachings in oneself and the students to the best of one’s ability. This requires a great deal of effort. The Ummah is in dire need of righteous teachers who acquire knowledge from the Quran, the Sunnah of the Prophet, and the path of the pious predecessors, instilling in their students values such as honesty, trustworthiness, sincerity, and a deep respect for Allah’s commands and prohibitions, compete in virtuous deeds and to avoid all forms of vice, particularly in the present era, where many voices are promoting moral decay and only a few advocate for true rectification. Based on the preceding information, it is known that being a teacher is not only one of the most challenging tasks but also one of the most honourable professions. It is a job that holds immense benefits and value, especially when the teacher possesses sincerity, and good intentions, and puts in effort. That is because one will be rewarded just like the person who benefits from their knowledge. The Prophet stated, “The best among you is the one who learns and teaches the Qur’an.” He said, “By Allah, that Allah guides a man through you is better for you than red camels”.

There is no doubt that the teacher is the religious nurturer of the student. Therefore, the teacher needs to possess virtuous morals and good character, serving as a positive example for the students to follow. Additionally, the teacher should adhere to the obligations outlined in the Shariah, avoiding what is prohibited, being mindful of time, joking a little, being open-minded (within the confines of the Shariah), friendly, kind-hearted, clemant, pleasant, independent, capable, broad in knowledge, and possess extensive knowledge of the Arabic language to fulfill their duty to the utmost extent.

 

An Overview of Knowledge Acquisition and the Teacher’s Role in the Process

Undoubtedly, individuals who are dedicated to comprehensively studying the human self and exploring the underlying factors that facilitate the acquisition of knowledge will yield fruitful outcomes in uncovering the intricacies of the self that are not readily apparent. This includes delving into the emotions and perceptions intertwined with the self, as well as gauging its receptiveness towards assimilating new information. Through this examination and investigation, valuable insights can be derived, contributing to the fundamental principles upon which the field of education is built. For any educator to impart knowledge to their students, they must possess a comprehensive understanding of the subject matter, a wide range of teaching methodologies, effective communication skills, and the ability to direct students’ focus toward the core concepts of the lesson while avoiding confusion and ensuring comprehension. To facilitate the students’ comprehension of the subjects being taught, the teacher should employ persuasive techniques, various presentation methods, comparisons, and visual aids. Emphasis should be placed on the essential aspects that serve as the fundamental principles for each lesson, while gradually introducing additional details that are relevant to the main topic. It is crucial to recognize that the foundation of any subject is of utmost importance, as all subsidiary matters stem from these fundamental principles. The educator must integrate the topics and make them more relatable to the students, fostering their interest in the lesson, encouraging active listening, and elucidating the significance and objectives of the subject matter. It is essential to consider the individual comprehension levels of each student by using language that resonates with them, as students have diverse learning styles. Furthermore, the teacher should promote open discussions and be patient with the mistakes that may arise during these discussions, as they are a natural part of the learning process. The educator ought to motivate them to conduct thorough research aimed at uncovering the truth, all the while considering the social context, diverse individual traits, customs, and environment, as these factors significantly influence the students’ psyche, subsequently affecting their comprehension, conduct, and performance. It is widely acknowledged that a perceptive and mindful teacher who factors in these elements exerts a more profound influence on students compared to their counterparts. The educator’s role can be likened to that of a medical practitioner, as one of the responsibilities of the educator is to understand the inclinations of the students and their cognitive abilities. With this information in mind, the educator assesses the fundamental standards that stem from this perspective to effectively cater to their diverse learning styles and levels of comprehension. These factors are key contributors to the educator’s effectiveness in fulfilling their duties.

 

Striking a balance between Shariah expertise and practical worldly sciences.

The utmost crucial obligation, without any exemptions, is to focus on the authentic Islamic creed derived from the Qur’an, the Sunnah, and the guidance of the pious predecessors. Subsequently, emphasis should be placed on other aspects of Shariah, followed by indispensable sciences that humanity cannot do without. However, it is imperative that these sciences do not distract from the knowledge for which they were created, and that they are utilised for the betterment of society without hindering beneficial knowledge (i.e. the Shariah). Allah, in His infinite grace and profound wisdom, has bestowed guidance upon those who have been guided to acquire beneficial knowledge. They have not only learned this knowledge but also imparted it to others, benefiting both the people and the nation. As a result, they have achieved success and are highly regarded by the people, earning a good reputation, increased rewards, and a good end. On the other hand, those who deviated from the right path were deprived of success. Consequently, their knowledge became a calamity for them and their students. They lost their way in the mazes of disbelief, atheism, and heresy, leading others astray. Consequently, they incurred the same sins as those they misguided. This is a manifestation of Allah’s flawless Justice and Wisdom, as well as His punishment for those who veered off the path of truth and succumbed to their wicked desires. They shall be humiliated and forsaken, deviating further from the truth, as Allah says:

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

So, when they deviated (by choice), Allaah deviated their hearts. [Al-Saff. 5]

Allah says:
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly]. [Al-An’aam. 110]

Numerous verses express the same message as the aforementioned verses. We beseech Allah to bestow His blessings upon us and all Muslims, granting us beneficial knowledge and righteous actions. May He shower us with kindness, provide us with a deep understanding of the religion, and help us remain steadfast upon it. May He rectify the rulers and leaders of the Muslim Ummah, and may the truth prevail through them. Indeed, Allah is capable of all things. May Allah’s peace and blessings be upon His servant and Messenger Muhammad, as well as the companions of the Messenger and those who follow their guidance until the Day of Judgment. [1]

 

The appropriate methodology for imparting the sciences and the advantages derived from it

It is important to note that the effective teaching of sciences to students is achieved through a gradual and incremental approach. Initially, the teacher imparts knowledge to the student by introducing the basic principles in each chapter. The learner is then familiarised with these fundamental principles through a general explanation, allowing the teacher to assess the student’s intellectual capacity and readiness to grasp the upcoming material. This process enables the student to establish a foundation for further learning, even if it is initially incomplete or weak. Ultimately, this method facilitates the student’s understanding and familiarity with the subject matter and its complexities. The teacher subsequently revisits the topic with the student for a second time, delivering instruction at a more advanced level compared to the initial instruction. This entails providing the learner with a comprehensive explanation and clarification that differs from the initial general explanation and clarification. The teacher also enlightens the learner about varying viewpoints and perspectives within the subject matter, extending this discussion until the conclusion of the topic. As a result, the learner becomes aware of their potential and capabilities in the field of study. Finally, the teacher brings back the learner once they have built a strong foundation – and at this point, they clarify all the aspects that are vague, crucial, or intricate and unlock all the secrets in the subject for the learner to establish a firm grasp on it. This exemplifies the approach of beneficial teaching, and it is demonstrated through repetition – three times. Undoubtedly, some learners may reach their maximum potential in fewer than these three stages depending on their natural aptitude and what is facilitated for them.

 

Common Errors Made by Teachers

Many teachers in our current era lack knowledge of effective teaching methods. As a result, they introduce topics at the beginning of the learning process that hinder the learner’s understanding and motivation. This approach forces the learner to focus on unraveling these obstacles instead of grasping the core concepts. These teachers mistakenly believe that this is the correct way to teach and impose the requirement for learners to comprehend and familiarise themselves with these complex issues. However, this approach only confuses the learner by presenting advanced concepts at the beginning, which should be introduced in the later stages of learning. In reality, the ability to acquire knowledge and develop understanding should be nurtured gradually over time. Initially, the learner is only able to grasp a few specific details, as their understanding gradually improves through the use of general concepts and specific examples. As they encounter more challenging aspects of the subject matter, these concepts are reinforced and repeated, allowing the learner to progress gradually. This transition from a slower learning process to a higher level of understanding is crucial. However, if the learner is presented with complex details right from the start, it hinders their comprehension and prevents them from adequately preparing for the subject matter. Consequently, the learner may feel overwhelmed, perceive knowledge acquisition as difficult, become unmotivated, and ultimately give up on learning. This negative outcome can be attributed to ineffective teaching methods. Hence, it is inappropriate for the teacher to surpass the comprehension presented in the book being examined by the student, irrespective of whether they are just starting or nearing the end of the topic. The teacher must refrain from blending the content of the book with unrelated matters until the students have familiarised themselves with its introductory and concluding aspects; comprehend the objective of the book and have absorbed its content, which they can then utilise when delving into other books to be explored under the guidance of the teacher. This is because once an individual comprehends a specific topic, they are equipped to comprehend other aspects within the same subject, actively seek to enhance their knowledge and understanding, and aspire to progress until they reach the most advanced level of knowledge. However, if the matters are presented in a perplexing manner, the learner will struggle to comprehend and consequently become disengaged, cease critical thinking, lose motivation to acquire knowledge, and ultimately forsake the pursuit of knowledge and learning. And Allah guides those whom He wishes to guide.

Also, the teacher needs to avoid keeping the learner focused on a single subject for an extended period with breaks in between, as this can lead to forgetfulness and disrupt the continuity between different topics within the subject. This can make it challenging for the learner to fully understand the subject due to the lack of connection. When the learner consistently reviews and repeats the material, ensuring that both the initial and final details are retained in their memory, forgetfulness is minimised, making it easier to comprehend the subject matter. Regular practice and repetition are key to acquiring knowledge and achieving proficiency. Another effective method of teaching is to avoid presenting the learner with a combination of two subject matters simultaneously. This is because dividing one’s attention between two subjects can hinder the learner’s ability to gain proficiency in either of them. Consequently, the learner may find both subjects unclear and challenging, leading to a failure in comprehending and mastering both. However, if the learner’s mind is focused solely on studying one subject matter without any distractions, it may increase their chances of accomplishing it. Ultimately, it is Allah who guides individuals towards the correct path. [2]


[1] Majmoo Fataawaa Wa Maqaalaat Ash-Shaikh Ibn Baaz 2/316-317
[2] Muqaddimah Ibn Khaldoon, page 604-605. Publisher: Maktabah Al-Qur’an 2006

[13] The Ascent and Decline of The Ottoman Empire: [Clash between Bayazid I and Timur, and its repercussions on the Ottoman Empire]

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

Timur was a member of the noble families in Transoxiana. In 1369 CE, he assumed the position of ruler of Khurasan, with Samarkand as its headquarters. Through his formidable armies, he was able to expand his influence and dominate a significant portion of the Islamic world. His vast forces stretched across Asia, from Dehli to Damascus, and from the Aral Sea to the Persian Gulf. His conquests included Persia, Armenia, the upper Euphrates, the Tigris, and the regions spanning from the Caspian Sea to the Black Sea. In Russia, he held control over the territories between the Volga, Don, and Dnieper rivers. Renowned for his bravery, military brilliance, and political acumen, Timur was known to meticulously gather information, employ spies, and carefully deliberate before issuing his orders. Such was his standing that his soldiers unwaveringly followed his commands, regardless of their nature.

Various factors and reasons led to the conflict between him and Bayezid. The rulers of Iraq, whose land was taken by Timur, sought refuge with Bayezid, while some rulers of Asia Minor sought protection from Timur. This led to both sides being incited to wage war against each other by the refugees. Additionally, the Christians supported Timur in his efforts to eliminate Bayezid. The exchange of fiery messages between the two parties further escalated tensions, with Timur indirectly insulting Bayezid in one of his letters by mentioning his family’s origins. Both leaders had ambitions to expand their respective states. His armies advanced and took control of Sivas, destroying the garrison led by Prince Ertugrul Bin Bayezid. Later, the two armies clashed near Ankara in the year 804 AH / 1402 CE. Bayezid’s forces, consisting of 120,000 soldiers, confronted their opponent. On July 20, 1402 AD (84 AH), Timur led a massive army into battle, resulting in a triumph for the Turco Mongols. Bayezid was captured and remained in captivity until his death the following year. Bayezid’s hasty decision led to his defeat. He should have considered the location where he set up camp with his army. His forces consisted of only 120,000 fighters, whereas his adversary commanded an army of at least 800,000 soldiers. The scorching summer weather exacerbated the situation, causing many of his troops to perish from thirst due to a lack of water. As soon as the two armies clashed in Ankara, the Tatar soldiers, who were part of Bayezid’s army, along with the soldiers from the recently conquered Asian emirates, promptly deserted and joined Timur’s forces.

The Christian nations in the Western world celebrated Timur’s triumph, amazed by the demise of Bayezid and the collapse of his empire. The monarchs of England, France, Castile, and the Emperor of Constantinople extended their congratulations to Timur for his remarkable victory. Europe believed that they had finally been liberated from the perpetual threat posed by the Ottomans, which had long instilled fear and posed a danger to them. Following his victory over Bayezid, Timur captured Iznik, Bursa, and various other cities and fortresses. He then proceeded to demolish the walls of Izmir, liberating it from the control of the Knights of Rhodes (also known as the Knights of St. John). He aimed to justify his actions in the eyes of the Islamic public, who accused him of severely damaging Islam by eliminating the Ottoman Empire. By engaging in battles against the Knights of St. John, he sought to portray the conflicts in Anatolia as a Jihad.

He restored the rulers of Asia Minor to their previous positions, reclaimed the emirates that Bayezid had taken over and granted them independence, and instigated conflicts among the sons of Bayezid who were disputing over leadership. The outbreak of a civil war within the Ottoman Empire posed a significant internal threat. This conflict arose between the sons of Bayezid, all of whom sought to claim rulership. The war endured for a decade, spanning from 806AH (1403 CE) to 816AH (1413 CE). Bayezid’s five sons actively engaged in the fighting, with Mustafa losing his life on the battlefield. Musa, on the other hand, was captured alongside his father, while the remaining three sons successfully evaded capture and escaped. Regarding Sulayman, the eldest among them, he journeyed to Adrianople and proclaimed himself as a sultan in that region. Eesaa, on the other hand, traveled to Brusa and made it known to the people that he was his father’s rightful heir. Meanwhile, Muhammad, the youngest of the siblings, retreated to Amasya accompanied by a group of soldiers. A conflict ensued between these three brothers, who were vying for control over the fragmented state, while their adversaries eagerly awaited their downfall from all directions. Timur then set Prince Musa free to fuel the flames of rebellion and escalate the conflict, urging them to engage in battle against each other. Subsequently, a year later, Timur led his army away after setting fire to both the lush and arid vegetation, leaving the nation in a state of utter ruin, devastation, and disorder. Despite facing internal conflicts, the Ottomans endured the hardships until “Muhammad I” took control as the sole ruler in 1413 CE, successfully reclaiming the territories that had been lost by the state.

An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/73-83