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Year: 2025

Exemplary conduct of a compassionate and humble advisor

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Exalted, said in Surah Hud verse 88 that Prophet Shu’aib, peace be upon him, said to his people:

[يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquility regarding the correctness of (the Message) I have brought. [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allah) has given me a good sustenance from Himself]- Meaning: Allah has given me various types of wealth.

[وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ  – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you, yet I myself do the same and eventually you will charge me for doing so, instead I will not forbid you from a matter except that I will be the first person to hasten to abandon it. [إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions other than to rectify your circumtances and the things that are of benefit to you. Because this statement of Prophet Shu’aib, peace be upon him, contains something that may indicate attributing piety to himself, he repels it with the statement:

[وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power.

[عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all types of worship (through which) He has commanded me to draw close to Him by performing good deeds. Through these two matters- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience-  a person’s circumstances become upright, as Allah  [The Most High] said in another verse: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him]. [1]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The distinction between advice and reprimand (without right) is that advice is kind treatment towards the recipient with mercy, compassion, and protective jealousy for him. It is pure kindness that stems from mercy and tenderness, with the advisor seeking Allah’s Face and Pleasure, and kind treatment towards Allah’s creation. He approaches the task with utmost gentleness, enduring the harm and blame of the one being advised, while dealing with him in a manner akin to a knowledgeable and caring physician tending to a seriously ill patient. He endures the patient’s bad manners, ill-temper, and aversion, while being gentle in his pursuit to administer the remedy in every manner possible. This is the affair of the advisor. As for the one reprimanding (without right), he is a man whose aim is to reprimand, belittle, and dispraise the one he reprimands in the image of advice. He may say, “O you who have done such and such; O you who deserve dispraise and humiliation,” portrayed in the image of a compassionate advisor. A sign of this (behaviour) is that if he were to witness someone he loves and would show kindness engaging in similar or worse actions, he would neither confront nor say anything to him, and he would seek excuses for him. If overwhelmed, he might say, “Which one of us is guaranteed infallibility from error. The human being is prone to error? His (i.e. the person he seeks excuses for) good deeds outweigh his faults, and Allah is Oft-Forgiving, Most Merciful”. It is indeed perplexing how such is afforded to the one he loves and not for the one he hates. One of the distinctions between an advisor and a reprimander (without right) is that the advisor does not hold animosity towards you if you choose not to accept his advice. He says: “The reward (for the advice) may be attained from Allah whether he (the recipient) accepts or not”, and supplicates for you in your absence. Neither mentions your flaws nor exposes them to the people, while the one reprimanding (without right) is the opposite. [2]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

We are with the truth. We do not accept mistakes, even from scholars of the Sunnah. We accept the truth, but not (reject mistake) through foolish (behaviour), recklessness, or hostility; instead (should be done) with etiquette, respect, truthfulness and sincerity. [3]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [4]

[1] An excerpt from Tafsir As-Sadi

[2] Ar-Ruh 257-258

[3] Majmu 15/230]

[4] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [59 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Featured, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Rectify your hearts, thus, your tongues and limbs will be upright. Concern must be given to rectification of the hearts by adhering to truthfulness, sincerity, and repentance; concern must be given to “Muraqabatullah”[(a)], being cautious of showoff, envy, malice, and what corrupts the heart. [1]

[a] Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: “Muraqabatullah” refers to the continuous awareness of a servant of Allah with certainty that Allah, Glorified be He and free is He from all imperfections, is fully aware of both their outward actions and inner thoughts. The persistence of this knowledge and conviction constitutes true Muraqabah. It is the result of the (individual’s) knowledge that Allah is ever-watchful over them, sees and hears them, fully knows about their deeds at all times and in every moment. [2]

[1] Maratib Al-Hidaya Mafasid Al-Kadhib 36

[2] Madarij As-Salikin 2/1489

The Importance of Truthfulness – By Al-Allamah Rabee Bin Hadi Al-Mad’khali [Part 4]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, continued….

Indeed, Allah has described His faithful servants who have been truthful in their Iman, actions, Jihad, [Footnote a] and covenants:

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are the pious. [Al-Baqarah 177]

Allah, The Exalted, said:

مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا۟ مَا عَٰهَدُوا۟ ٱللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُۥ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا۟ تَبْدِيلًا

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e. they never proved treacherous to their covenant which they concluded with Allah] in the least. [Al-Ahzab 23]

And Allah, The Exalted, said:
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمْ يَرْتَابُوا۟ وَجَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ

Indeed, the (true) believers are (only) those who believe in Allāh and His Messenger an thereafter never doubt (during trials and tribulations) but strive with their possessions and wealth in the cause of Allāh. It is they—(when they say: ‘We are believers’)—who are the truthful ones. [Al-Hujurat 15] [Footnote b]

He, The Exalted, stated in praise of the poor emigrants, and all companions of Muhammad are truthful, with no distinction between the emigrants and the helpers:

لِلْفُقَرَآءِ ٱلْمُهَٰجِرِينَ ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأَمْوَٰلِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ همُ ٱلصَّٰدِقُونَ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say). [Al-Hashr 8] [Refer to Arabic text: sidq ]

Footnote a: Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam – Abu Khadeejah: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Footnote b: Footnote b: https://www.thenoblequran.com/q/#/search/49_15

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [58 of 80]

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

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

Justice is equity. The one who bears witness, it is obligated to him to establish his testimony on truthfulness, justice, fairness, integrity, and precision, and bears witness even against himself. Allah has obligated to (His) servants to bear witness even against themselves, their fathers, and relatives. With great sadness, I think this example is very rare. With great sadness, the one who bears witness against himself or relatives is very rare. With great sadness, even with regards to one who claims (to be upon) Slafiyyah, when trials occur, he forgets to testify for Allah. I say (this) about the one who claims to be upon Salafiyyah, whereas  the truthful Salafi fulfils testimony for Allah, The Blessed and Exalted; speaks the truth, aids the truth, and testifies to truth. A false (bogus) Salafi is exposed by trials, exposing their true reality and fakery. Therefore, be witnesses for Allah, even if it is against yourselves, parents or relatives.

Nafhat Al-Huda Wal Iman 128

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [56 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

By Allah, jurisprudence, or other than it will have no value if we neglect the (sound) creed. If we neglect Tawhid and fall into Shirk, no knowledge will ever hold any benefit, even if we memorise the Qur’an, the hadith, and the books of jurisprudence, while falling into the darkness of Shirk, we’ll have no value and will never benefit from this knowledge.

Marhaban Yaa Talib Al-Ilm 111

The Importance of Truthfulness – By Al-Allamah Rabee Bin Hadi Al-Mad’khali [Part 3]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Indeed, Allah described His prophets as being truthful and supported them with miracles and magnificent signs as evidence of perfect truthfulness and as a refutation of the falsehoods and denials propagated by their enemies. Among the most significant forms of support provided to them was the destruction of their enemies through flood, some by the fierce wind, others by a loud cry and tremor, some by being swallowed by the earth, and others by drowning, while the prophets and their followers were saved. All of this serves as a testament from the Lord of the worlds to the truthfulness of His prophets and that they are truly His Messengers, while humiliating their enemies. Among those described in the Qur’an with this attribute are Ibrahim, Isma’il, and Idris – peace be upon them.

Allah said:
والذكر في الكتاب إبراهيم إنه كان صديقا نبي
And mention in the Book (the Quran) Ibrahim (Abraham). Verily! He was a man of truth, a Prophet. [Maryam 41]

Allah said:

والذكر في الكتاب إسماعيل إنه كان صادق الوعد وكان رَسُولاً نبيا

And mention in the Book (the Quran) Isma’il (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet. [Maryam 54]

Allah said:
والذكر في الكتاب الريس إنه كان صديقا نبيا
And mention in the Book (the Quran) Idris (Enoch). Verily! He was a man of truth, (and) a Prophet. [Maryam 56]

The description serves as a testament to their embodiment of this quality, and that their statements, actions, promises, and commitments are all founded upon truthfulness. Every verse in the Quran, the miraculous text that challenges both jinn and humans to produce a chapter like it, stands as the most compelling evidence of the truthfulness of Muhammad, the Messenger of Allah, peace and blessings of Allah be upon him, and that he is truly Allah’s Messenger and the Seal of the Prophets. Allah’s witness for him that he is the Seal of the Prophets is a great  miracle and a profound evidence of his truthfulness, peace and blessings of Allah be upon him.

Thus, no one has claimed prophethood after him without being exposed and humiliated by Allah, revealed their lies and concealed defects. Rather, there’s none who has lied about him by attributing false statements to his message except that Allah exposed and humiliated him through the clarifications of his truthful followers, among the hadith scholars and others. Allah said in  praise of him and regarding the truth and truthfulness he brought forth (conveyed). [بل جاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ – Nay! he (Muhammad) has come with the truth (i.e. Allah’s Religion – Islamic Monotheism and this Quran) and he confirms the Messengers (before him who brought Allah’s religion – Islamic Monotheism). [Al-Saffat 37]

This is the greatest status granted to the slave of Allah and his Messenger, Muhammad (peace and blessings of Allah be upon him). [Paraphrased. Refer to Arabic doc: sidq ]

To be continued….InShaAllah

A peril that calls for constant awareness in all undertakings

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

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]

Abu Hurairah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said, “Hasten towards good deeds, because there will be trials which would be like a part of a dark night, wherein a man wakes up as a believer and becomes a disbeliever by night or he begins the night as a believer and wakes up as a disbeliever, and a man would sell his religion for a portion of the worldly life”. [Muslim 118]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This is proof (to show that) the worldly life is one of the trials- the Zahratud Dunyaa (adornments of the worldly life) and Zinaatud Dunya (things of the worldly life such as food, drinks, transportation, mansions, castles, status etc)- thus a person abandons his religion. A person might be captured by desire and love of the worldly things, thus he abandons his religion due to it. Allah warned us against the worldly life, its adornment and being deceived by it, instead we take from the worldly life that which is sufficient in obedience to Allah. As for just going along and being forgetful of the Afterlife, this is destruction itself”. (1)

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

A believer hastens towards (good) deeds. He is cautious because he might be afflicted with sudden death and an illness that destroys his strength, thus he is unable to perform good deeds. He might be afflicted by infirm old age and other things. Therefore, it is obligated to a person to make good use of his life, health and mind through righteous deeds before he is prevented from doing that – sometimes due to sickness and other than it; sometimes due to covetousness, love of the worldly things and preferring it over the Hereafter, and its beautification by the enemies of Allah, the callers to unbelief and misguidance. (2)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah protect him, said:

O brothers! I warn you against harbouring intentions of seeking after the Dunyah, its status and authority in the affair of learning and seeking knowledge, because indeed (knowledge of the religion) is worship – amongst the best types of worship; rather the religion, acts of worship, Jihad and a (successful) life cannot be established except through this knowledge. However, it is obligated to us to purify our intentions in this worship. “Whoever seeks knowledge by which the pleasure of Allah is sought, but he only acquires it for worldly gain, he will not smell the fragrance of Paradise”. [Abu Dawud. Number 3664]

This is a very important point and a great affair which the students of knowledge must be notified, for indeed many of them are heedless of it. It may be that a person seeks knowledge for the sake of worldly gain or other goals that are not beloved to Allah -neither legislated nor permitted by Allah, thus they fall into destruction. This affair enters into the rebuke directed at the Yahud.

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَٮٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢا‌ۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِ ٱللَّهِ‌ۚ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its legal laws), but who subsequently failed in those (obligations), is as the likeness of a donkey who carries huge burdens of books (but understands nothing from them). How bad is the example (or the likeness) of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers, etc.).

I seek the protection (of Allah) for myself and for you from these blameworthy traits – a person possesses knowledge and does not act upon it, thus, he is either included (amongst those mentioned in this) verse or some of it applies to him. May Allah protect us and you, for indeed the Messenger, peace and blessings of Allah be upon him, informed us about the destination of those who perform acts of worship only to be seen, whether it is a student of knowledge, a scholar, a Mujahid or one who spends his wealth (in charity).

O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said: “I used to hold that the hadith requires a Niyyah [i.e. sincere intention for seeking knowledge of hadith], but then I realised that every hadeeth requires a (sincere) intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allah [The Blessed and Exalted]? Do you desire that it is said, “He is a scholar; he is intelligent, he is a learned person of sound, precise and robust understanding” or do you desire the Face of Allah and to fulfil the responsibility you carry. (3)

Imam Ibn Rajab, may Allah have mercy upon him, said:

Eagerness for high status is two types: the first is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the good of the afterlife, its nobility, honour and elevated station. Allah [The Most High] said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [Al-Qasas. 83]

The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and Zuhd. This is more abominable than the first type and greater in danger and corruption. This is because knowledge, deeds and Zuhd are (matters) through which one seeks what Allah (has prepared for His slaves) of high station and everlasting bliss (in the afterlife)- a means to drawing close to Him and to receive His favours. Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said, “Knowledge has more virtue because it is for the (purpose) of attaining fear of Allah, but if not, it is just like all other things”. (4)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of himself, even if it is falsehood, becomes angered by a statement that contains a rebuke against him, even if it is truth. The believer (i.e. the one with strong Iman and a more perfect fear of Allah) is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. (5)

Al-Allaamah Siddeeq Hasan Khan [may Allaah have mercy upon him] spoke about repelling the harm that maybe attributed to knowledge due to behaviour of some people who seek it for other than its true aim; then he said: “Like the one who learns for the sake of wealth or status. The aim behind the religious sciences is not to earn; rather it is for the purpose of acquainting oneself with realities and rectify one’s behaviour. The one who seeks Islamic knowledge for the purpose of trade cannot be a scholar; rather he only resembles the scholars. The scholars who resided in the lands beyond the river (a) revealed and spoke about it when they learned about the construction of schools in Baghdad; so they established gatherings of reminder regarding knowledge and said, “The pure souls and possessors of lofty ambition used to pre-occupy themselves with knowledge and their intention behind seeking knowledge was due to its nobility and the perfection reached by way of it; therefore, they came to the scholars to benefit from them and their knowledge. And when a wage (or monetary gain) is attached to it, the ignoble (or despicable) and lazy one will approach it, and thus becomes a reason for his elevation, and from here the sciences of wisdom are abandoned, even though they are self-evident in their nobility”. (6)

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (7)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim. 2720] [8]

(a) Beyond the river: It means the area of modern-day eastern Uzbekistan, western Tajikistan, parts of southern Kazakhstan, parts of Turkmenistan and southern Kyrgyzstan.

[1] An Excerpt from Sharh Kitaab Al-Fitan Wal-Hawaadith Lil-Imaam Muhammad Bin Abdillaah Wahhaa. 11-12

[2] Majmu Al-Fataawaa. 25/107]

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 53-55

[4] An Excerpt from “Two Hungry Wolves Let Loose Amongst a Flock of Sheep. Pages 29 onwards]

[5] Majmoo Al-Fataawaa: 10/600]

[6] An Excerpt from Abjadul Uloom. Vol 1. page 77-78. Dar Kotob Al-Ilmiyyah. 1st Edition 1420 (1999)]

[7]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

Harmony, respect and love between senior scholars

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Harmony and Respect Between Senior Scholars

Al-Allamah Muhammad Ibn Abdil Wahhab Al-Bannah -may Allah have mercy upon him, was considered one of Shaikh Rabee’s Shuyukh. Anyone who knew Shaikh Al-Bannah will know that he used to hold Shaikh Rabee in high esteem. On one occasion when he visited him at his house, Shaikh Al-Bannah said to him, “Take a seat and do not stand, for even though I am your Shaikh, you are my teacher”.

He was asked whether Shaikh Rabee is considered one of the senior scholars, so he said: “Who among the scholars of this era and before it truly knows the numerous callers to Islam like him?! He is known for evidence and proof and does not speak against anyone except with evidence. For this reason, I say that Rabee Hadi is like Yahyah Ibn Ma’een in this era. I say that indeed Rabee is the Yahya Ibn Ma’een of this era. May Allah reward him (with good), preserve him, and safeguard his intellect and memory. The most knowledgeable regarding the (situation) of men – with proof and evidence- is Rabee Hadi. May Allah keep him firm and alive, so that he refutes those who misrepresent Salafiyyah and wage war against it. We ask Allah to reveal their state of affairs, expose them, and protect us from their evil”. [1]

Beware of the disease of the despots because pride [I], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [II] being arrogant towards the one who benefits you from amongst those who are below you is pride, [III] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.

Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said: [I] The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty. [II] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”. [III] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows. [2]

[1]https://rabee.net/%D8%A7%D9%84%D8%AB%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A8%D8%AF%D9%8A%D8%B9-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D8%B1%D8%A8%D9%8A/

[12] An Excerpt from ‘Sharh Hilyati Taalibil Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)