Year: 2025

Some Subtle Emotional Barriers Behind Refusal of Truth by Rational Minds

Written by Abdullah Jallow on December 18, 2025. Posted in Articles, Da'wah - Calling To Islam, Featured, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

Some Subtle Emotional Barriers – Despite Our Rational Minds – That May Lead to The Refusal to Submit to The Truth In The Absence of Physical Constraints

Al-Allamah Abdur Rahman Al-Mu’allimee, may Allaah have mercy upon him, said:

To oppose desires – by way of action – for the sake of the truth is a manifest affair due to the obligation and difficulty it involves, and this can be viewed from different angles as follows: a person sees that by acknowledging the truth, it would necessitate that he has acknowledged that he was upon falsehood, because a person is nurtured upon a religion, creed, school of thought or views that he acquired from his nurturer and teacher; considers it to be the truth and followed it for a long time. Then when it becomes clear to him that (the religion, creed, view, or school of thought) is false, it becomes difficult for him to acknowledge, just like when his forefathers, ancestors or the one he follows are upon a (particular) way and its falsity is clarified for him because he sees that their deficiencies necessitate his own deficiencies, and an acknowledgement of their misguidance or errors necessitates his own.

It may be that clinging to falsehood gave him prestige, fame and a livelihood, so it becomes difficult for him to acknowledge that (what he is upon is) falsehood and thus all those benefits (i.e. the fame, prestige, livelihood etc) would disappear.

It may be that a person is upon ignorance or falsehood, then another person comes along and clarifies the proofs for him, thus, he sees that by acknowledging such proofs, it would necessitate that he is lacking (in understanding) and that it was that person who guided him. And due to this we find that it is not difficult for some of those attributed to knowledge to acknowledge their mistakes when it becomes manifest to them in their research and studies, but it becomes difficult for them if it was others who clarified such mistakes.

When another person clarifies the truth for him, he sees that acknowledging such truth would necessitate an acknowledgement of the clarifier’s virtue, knowledge and correctness due to that clarification, and thus that becomes great in the eyes of the people and many people follow him [i.e. the person who clarified the truth]. So you will find some of those attributed to knowledge being eager to prove the mistakes of other scholars even if that is done by way of falsehood due to envy and seeking to diminish their status amongst the people.

To oppose desires for the sake of the truth -in affairs of knowledge and creed- can indeed be difficult to accomplish, therefore it requires (sincere) research and contemplation. And in this regard, one needs to ask the scholars and benefit from them, adhering to the fear of Allah, and seeking the Tawfiq of Allah and guidance. [1]

He, may may Allah have mercy upon him, also stated:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah, The Mighty and Majestic, the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allah so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity.

He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to the displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allaah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Az-Zuhkruf. 31-35] [2]

We ask Allah:

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 Number: 2720]

Futher reflection: https://salafidawahmanchester.com/2025/12/16/an-incident-at-fustat-when-status-meets-truth-humility-as-the-scholars-test-and-shield/

[1] An excerpt from ‘At-Tankeel Bimaa Fee Ta’need Al-Kawthariy Minal Baatil’ 2/180-181 with the checking of Imam Al Albani, may Allah have mercy upon him.

[2] An Excerpt “Aathaar Ash-Shaikh Abdur Rahmaan Bin Yahyah al-Mu’allimee. 11/309

Honesty Is the Key — Not Victim Mentality, Emotional Appeals, or Snooker Tactics

Written by Abdullah Jallow on December 17, 2025. Posted in Articles, Basics, Brotherhood, Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [(1)]

Selective outrage, selective memory, emotional appeals, weakness masked as wisdom, and selective justice! None of these will solve a problem, no matter how often one utilises a Twitter account to exert influence, seek sympathy, or shift blame. Instead, if individuals observe that you consistently practice honesty, and that your speech, actions, and silence align with what is right at the appropriate moments regarding a specific issue, then sensible individuals will value your words. On the other hand, if you vanish for a while when it’s convenient, utilise snooker tactics (strategic re-entry) or return only when it’s painful to tweet emotional appeals and play the victim for yourself or others, this is evident to anyone with a bit of intelligence. Thus, instead of selective outrage let us strive to honestly implement the following.

First Reminder:

Abdullah Bin Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end whilst believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [(2)]

Imam An-Nawawi, may Allah have mercy upon him, said:

This is from the Jawami al-Kalim of the Prophet [i.e. precise speech with a comprehensive meaning] and his amazing wisdom. It is obligatory to pay close attention to this important principle and that a person must not deal with the people except in a way he loves to be dealt with. [(3)]

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

A Muslim is to give consideration to his Muslim brothers in the same way he would give consideration to himself- wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly matters and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet, “You cannot (truly) believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet, “The believer in relation to another believer is like a structure, each part strengthening the other”. And also the statement of the Prophet, “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Iman (in this affair), good manners and good dealings. [(4)]

Second Reminder

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It not allowed for the teachers to initiate (illegal) partisanship between the people and do that which would cause enmity and hatred between them; but rather they should be brothers who cooperate upon righteousness and piety, as Allah [The Exalted] said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression]. [Al-Maa’idah. 2]

It is not allowed for anyone of them to receive a pledge from anyone to be in agreement with him in everything he wants – having allegiance to the one he is allied to and enmity against the one he harbours enmity, and whoever does this is similar to Genghis Khan and his ilk (in this affair), who take as their loyal friends the one in agreement with them and the one who oppose them as a rebellious enemy; rather it is obligated on them and their followers (i.e. the teachers) to fulfil the covenant of Allah and His Messenger by obeying Allah and His Messenger, doing that which Allah and His Messenger have commanded, declare unlawful that which Allah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allah and His Messenger. So, if one’s teacher is oppressed, he should help him; but if the teacher is the oppressor, he should not aid him in his act of oppression; rather he forbids him from it, as it has been established in the authentic books of hadeeth that the Prophet [peace and blessings of Allah be upon him] said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Saheeh Al-Bukhaari 2444]

If an argument and dispute occurs between a teacher and another teacher, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth – neither to aid him based on ignorance nor desires; rather he he examines the affair, so if the truth becomes clear to him, he helps the one who deserves to be helped (due to him being upon the truth) against the one upon error – regardless whether the one who deserves to be helped is one of his companions or the companion of someone else, or whether the one upon error is one of his companions or the companion of someone else. Therefore, the aim is only to worship Allah alone, obedience to Allah’s Messenger, adherence to truth and establishment of justice. Allah [The Exalted] said:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

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] [(5)]

Third Reminder:

Sincerely Ask Allah For a Way Out of Khilaf, While Knowing The Truth

We ask Allah:

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

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

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [Sharh Saheeh Muslim 5/50]

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

We ask Allah:

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. [Sahih Muslim Number: 2720]

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, tranquility, 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). [As-Saheehah Number 1301]

Propagandists in the Guise of Advice and Dawah on Twitter Find These Reiterated Clarifications Bitter to Swallow

[1] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[2] Ṣaḥih Muslim 1844]

[3] Sharh Sahih Muslim 12/196

[4] at-Ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33

[5] Majmu Al-Fataawaa. 28/15-17. paraphrased

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

[19] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on December 17, 2025. Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

The Mufti, Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked about warning against the groups of illegal partisanship, so he stated:

Response

it is obligatory to clarify the danger of (illegal) partisanship and dividing and splitting so that the people can be upon insight and understanding because even the common people are being deceived.

How many of the common people in this time have been fooled by some of the groups because they believe that they are upon the truth? So it is a must that we clarify to the people, the students and the common people, the danger of these parties and sects because if they remained silent [i.e. the scholars] then the people would say, “The scholars were aware of this and they remained silent.” Due to this innovation would enter upon them. So it is necessary to clarify these matters when these things appear. The danger for the common people is greater than the danger [posed] to the students because if the scholars remain silent the common people will think that this is correct and that this is the truth.

Al-Ajwibah Al-Mufeedah page 131

An Introspective Scrutiny of the Conscience – Before Sunrise – Through Some Admonitions of the Virtuous

Written by Abdullah Jallow on December 17, 2025. Posted in Articles, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

When a person does not act on the truth he is in need of- neither affirming nor loving it, he is an oppressor against himself. When he affirms or loves falsehood, and follows his desires, he is an oppressor against himself.

Oppressing oneself occurs due to following conjecture and what the soul desires, and this can occur through following one’s views and desires.

Bidah is the basis of evil and that is to give precedence to one’s intellect over the divin text and choosing one’s desires over the fulfilment of a command; and following guidance is the basis of good, as Allah, The Most High, said:

فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ
وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ

Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. “But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” [Ta Ha. 123-124] [1]

Al-Allamah Abdur-Rahmaan Ibn Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

The human being does not hate truth due to considering it to be falsehood; rather he loves truth through his Fitra and loves falsehood due to his desires and lusts. The shift towards success or loss defends on what he gives preference to. Allah said:

فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
فَإِنَّ ٱلۡجَحِيمَ هِىَ ٱلۡمَأۡوَىٰ
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ
فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ

Then, for him who Tagha (transgressed) and preferred the life of this world (by following his evil desires and lusts), Verily, his abode will be Hellfire; But as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts. Verily, Paradise will be his abode. [An-Naazi’aat. 37-41] [2]

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

The servant does not embark upon that which he has been forbidden except through two ways- either due harbouring evil thoughts about his Lord that if he were to obey Allah and preferred Him, Allaah will not grant him that which is better from the lawful things; or he acknowledges that (Allaah will grant him something better than the forbidden thing he wants) and that whoever leaves something for Allah’s sake, Allaah will replace it with something better; but lusts overcomes his patience and desires overcomes his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight. [3]

Illegal Partisanship

A person sees that acknowledging the truth would necessitate an acknowledgment that he was upon falsehood. A person is nurtured upon a religion, creed, school of thought or views acquired from his nurturer and teacher, which he considers to be the truth and followed it for a long time.

Then when it becomes clear to him that (such religion, creed, view or school of thought) is false, it becomes difficult for him to acknowledge, just as when his forefathers, ancestors or the one he follows are upon a (particular) way and then its falsity is clarified for him. This is because he sees that their deficiencies necessitate his own deficiencies and acknowledgement of their misguidance or errors necessitates his own deficiencies.

In this era of ours, you even see a woman who comes across an issue related to the religion – in which there is a difference of opinion between the mother of the believers Aa’isha and others amongst the companions, may Allah be pleased with them, so she defends Aa’isha’s position solely due to the fact that Aaisha is a woman like her. When she presumes and then claims that Aa’isha is correct and those men who oppose her position are mistaken, in this is an affirmation of Aa’isha’s virtue over those men, which then becomes a virtue for women unrestrictedly and she receives some of that. And through this appears – to you – the underlying reasons behind the bigoted partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. [4]

Imam As-Sadi, may Allah have mercy upon him, said:

How many a person knows about love of Allah, its rulings and all the affairs it necessitates, but his heart is deprived of it?! And how many a servant (of Allah) knows and bears witness to the pre-decree of Allah and the excellence of sufficing oneself with Him, but when that which has been decreed takes place in opposition to what he desires, you see him anxious- having no tranquility and certainty, nor repose?! And only the one whose heart has acquired knowledge and awareness of Allah in truth is at ease with the fact that Allaah is sufficient for him, whilst submitting to His judgements regardless what the state of affairs may turn out to be. And how many a person knows the rulings of trade and its details, but at the time of dealing, buying and selling, he does not deal in a beautiful manner with others?! So, do not be deceived when you know something that you will be attributed to it. This is why it is obligated on a person to ask Allaah for beneficial knowledge- knowledge that produces [righteous] deeds. And Allaah knows best. [5]

One day Sufyaan Ath-Thawree, may Allah have mercy upon him, sat and spoke, while Sa’eed Ibn As-Saa’ib at-Taa’ifee, may Allah have mercy upon him, was present in the gathering; so Sa’eed started weeping until Sufyaan felt sorry for him. Then Sufyaan said to him, “O Sa’eed! What makes you weep when you heard me mentioning the good people and their deeds?” He said, “O Sufyaan! What should prevent me from weeping, for when the stations of the good people are mentioned, I am not from them’. So Sufyaan said, ‘You have a right [or it is befitting that] you weep”. [6]

[1] Sharh al-Hadith “Allaahummah Innee Zalamtu Nafsee Katheeran. page 66.

[2] At-Tankeel Bimaa Fee Ta’neeb Al-Kawtharee Minal Baatil. 2/179 with the checking of Imam al Albaanee, may Allah have mercy upon him.

[3] An Excerpt from Al-Fawaa’d. page 78

[4] Aathaar Ash-Shaikh Al-Allaamah Abdur Rahmaan Bin Yahyaa al-Mu’allimee. 11/294

[5] Majmu Al-Fawaa’id Waqtinaas Al-Awaabid. Faa’idah Number 14

[6] Muhaasabah An-Nafs page 76- By Ibn Abee Dunya, may Allah have mercy upon him.

An Incident at Fustat: When Status Meets Truth, Humility as the Scholar’s Test and Shield

Written by Abdullah Jallow on December 16, 2025. Posted in Articles, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

———————————

Zihaar: Allah [The Exalted] says:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Surah Al-Mujaadilah. Ayah 2]

Two Timeless Traits That Have Always Defined Ideal Role Models

Written by Abdullah Jallow on December 16, 2025. Posted in Aqeedah (Creed & Belief), Articles, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

Two Timeless Traits That Have Always Defined Ideal Role Models—No Matter the Era and Competition For Global Influence

Allah, The Mighty and Majestic, said:

إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ

Verily, Ibrahim was an Ummah (leader), Qanitan (obedient), Hanifan (one who worshipped Allah alone), and he was not one of the Mushrikeen (polytheists and those who associate partners with Allah in worship). [An-Nahl. 120]

Ibrahim, peace be upon him, is the leader of the Hunafaa (the adherents to Tawhid) and this is why Allah said to him: [إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا – Verily, I am going to make you a leader (Prophet) of humankind]. [Al-Baqarah. 124]

It is a tradition among people to align themselves with prominent figures, particularly those they deeply respect. Therefore, if an individual claims that their chosen leader is an Imam (a virtuous guide), it is important to recognise that no Imam surpasses Prophet Ibrahim (following Prophet Muhammad). Allah has made declarations regarding Prophet Ibrahim:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who befools himself]! [Al-Baqarah. 130]

When an individual relies this as evidence to assert that the person they follow is an Imam, it is essential to scrutinise the Aqeedah (Islamic Creed) of that individual whom they elevate to the status of Imam. This evaluation should be conducted in accordance with the Qur’an to determine if he belongs to the adherents of Tawhid. Should someone attempt to validate the position of Imam as a form of proof, it is imperative that this proof entails a thorough examination of the Aqeedah of the individual designated as Imam, assessed against the Qur’an and the authentic Sunnah, to ascertain whether he embodies the principles of Tawhid. Furthermore, Allah, the Mighty and Majestic, said regarding the Prophet:

لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Surah Al-Ahzab. 21] (1)

Prophet Saul, peace be upon him

Allah, The Exalted, stated about the Children of Israel:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you.” They said, “How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.” He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” [Al-Baqarah 247]

Imam As-Sadi, may Allah have mercy upon him, said:

He [Talut] was given deep insight and physical strength through which he was qualified for his position as king because if he has deep insight and the ability to implement the right decision, he will be able to fulfil this role in the most perfect manner; but if he lacked one of the two, he would not be able to do his job properly. If he was physically strong but lacked deep insight, a king would be unsuccessful in running the affairs of the kingdom because his strength would not be utilised wisely. If he had deep insight but did not have the strength to implement any decisions, his insight would not benefit him because he would not be able to achieve anything. [2]

The Goal Behind Leadership

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

The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allah and being sincere to Allah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allah, and [that] the servants should obey Allah’s commands and keep away from what Allah has forbidden. He is sincere in his servitude to Allah and sincere to Allah’s creation in calling them to the path of Allah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant of Allah who calls to the path of Allah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allah loves that Allah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allah, single out Allah in worship and follow the Messenger]. And due to this, [when] Allah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for pious. [Al-Furqan 74]

They ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Allah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. This is because a trustworthy leader in the religion cooperates upon obedience and the call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah said:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [As-Sajdah 24]

Thus, in their supplication to Allah that He makes them leaders of the righteous people, is that Allah guides, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved.

This is different from (merely) seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, exaltedness in the earth, enslavement and attachment of the hearts to them, and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption – (the extent) which none can encompass (in their knowledge) except Allah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [3] [end of quote]

In light of this matter, the Messenger, peace and blessings of Allah be upon him, has left us with clear guidance on how to deal with rulers. Just as we are not infallible, rulers too will err. Therefore, as our relationships with one another across various walks of life are determined by divine revelation, so too is our relationship with those in authority guided by divine revelation. Please read further below:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Furthermore, we are bound by a covenant to uphold while coexisting with non-Muslim governments, and we do not follow the path of the khawarij in our interactions with non-Muslims, nor do we act in a treacherous manner. This is neither a passive view nor a compromise, as the radicals attempt to portray, rather, it is rooted in Islamic law because Islam is perfect way of life that establishes justice and well being for all. Read below by Shaikh Abu Iyaad, may Allah preserve him.

https://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

https://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

[1] An Excerpt from ‘Sharh Kitaab At-Tawheed’. Lesson 1 By Shaikh Abdur Razaaq Al-Badr, may Allah preserve him.

[2] Tafsir As-Sadi

[3] An Excerpt from Ar-Ruh. 487-489

[18] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on December 16, 2025. Posted in Articles.

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

Boycotting The Senior Heads

Al Uqaylee, may Allah have mercy upon him, reported with an established chain of transmission to Mu’ammil Ibn Ismaaeel, may Allah have mercy upon him, who said:

Abdul Azeez Ibn Abee Rawwaad died and was brought for the Janaazah prayer; then, he was placed at the door of Safaa, while the people were making Tawaaf. Ath-Thawree, may Allah have mercy upon him, came along, so the people said: “Ath-Thawri has arrived; Ath-Thawri has arrived!” So he came along (i.e. walked along) until he went past the rows- while the people looked at him; (then) he went past the Jazaanah and did not pray (i.e. did not pray the Janaazah prayer of Ibn Abee Rawwaad). The reason behind this was because Ibn Abee Rawwaad used to hold the view of Ir’jaa”. [1]

The Excellence of Scholars Who Take Up The Communal Obligation of Warning Against Misguidance

Abu Salih Al-Farraa’u, may Allah have mercy upon him, said:

“I narrated something regarding the fitna to Yusuf Ibn Asbaat from Wakee, may Allah have mercy upon them, so he (Yusuf) said: ‘That one is like his Shaikh; meaning Al-Hasan Ibn Yahyah (i.e. this Hasan Ibn Salih was influenced by some of the views of the khaarijites). I said to Yusuf, ‘Do you not fear that this is tantamount to back biting?’ He said, ‘Why, O idiot? I am better for these people than their fathers and mothers. I forbid the people from acting upon what they have innovated, so that they do not follow their footsteps in sin and the one who praises them is the most harmful to them'”. [2]

The Harm of The Deviated Ones

Abul Wafaa Ibn Aqeel Al-Faqee said, our Shaikh Abul Fadl Al-Hamdaani said:

“The innovators (in) Islam and the fabricators of Hadeeth are worse than the Mulhiddoon, because the Mulhiddon aim to corrupt Islam from the outside, while these (people) want to corrupt it from within. They (i.e. the innovators and the fabricators of hadeeth) are similar to the people of a country who try to corrupt its state of affairs and the heretics are similar to those who lay a siege from the outside; so the ones from within (i.e. the innovators and fabricators of hadeeth) open the fortress. Therefore, they are more harmful to Islam than those who do not (attribute) themselves to it outwardly”. [3]

[1] Reported by Uqaylee in the introduction of Ad-Du’afaa (3/6) in the biography of Abdul Azeez Ibn Abee Rawwaad Al-Atkee (who died in the year 159)

[2] Siyar A’lam An-Nubulaa 7/361

[3] Reported by Ibnul Jawzi, may Allah have mercy upon him, in Al-Mawdoo’aat 1/44

The Silent Admission of Willing Murderers

Written by Abdullah Jallow on December 16, 2025. Posted in Articles, Basics, Death, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Silent Admission of Willing (Intentional) Aware, Rational Rule-Breaking Murderers Without Evidence of a Legally Defined Self-Defense Case When the Strong Influence of Taqwah Is Absent to Restrain the Wicked Soul

Imam As-Sadi, may Allah have mercy upon him, stated in his Tafsir of Ayah 32 in Surah An-Nisaa about the one who kills without a justified reason:

فلما تجرأ على قتل النفس التي لم تستحق القتل علم أنه لا فرق عنده بين هذا المقتول وبين غيره، وإنما ذلك بحسب ما تدعوه إليه نفسه الأمارة بالسوء. فتجرؤه على قتله، كأنه قتل الناس جميعا. وكذلك من أحيا نفسا أي: استبقى أحدا، فلم يقتله مع دعاء نفسه له إلى قتله، فمنعه خوف الله تعالى من قتله، فهذا كأنه أحيا الناس جميعا، لأن ما معه من الخوف يمنعه من قتل من لا يستحق القتل

When he had the effrontery to kill a soul that does not deserve to be killed, it is known that (or it implies that) for him (i.e. the murderer) there is no distinction between this one who is killed and other than him (i.e. another person not murdered yet), rather, that (i.e. his deed of unlawful killing) is due to what his evil soul calls him to. Thus, his dareness to kill him is as if he has killed all humankind.

On the other hand, the one who saves a life, meaning, spares the life of someone and does not kill him, while his soul entices him, but fear of Allah, The Most High, prevents him from killing, this is as if he has saved the lives of all humankind, because the fear (of Allah) with him prevents him from killing the one who does not deserve to be killed.

An Excerpt from “Tafsir As-Sadi”. Paraphrased

NB: In all of this, it’s important to remember certain points that are present in the final divine revelation and in the different Tafaaseer of the Qur’an, including Tafsir As-Sadi.

The murderer is dealt with along with the rights of the victim and their family through legal means. Vigilantism is not allowed under any circumstances.

The doors of repentance are still open for the murderer even though the legal consequences are still in place from the beginning to the end through the courts.

All of this is outlined in Shariah law regarding crimes.

Within a month – in a Time Period of Impunity – a Close Companion Spoke to Us About the Mentalities and Shared Six Admonitions

Written by Abdullah Jallow on December 15, 2025. Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Death, Featured, Fitnah, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Muttarrif Bin Abdillah, may Allah have mercy upon him, used to say:

“People’s intellects are in accordance with (circumstances) of their era”.

[Siyar A’lam An-Nubulaa 4/188]

First Reminder:Allah Never Commits Injustice!

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

Surely! Allah does not do injustice, even as much as an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Himself a great reward. [An-Nisaa 40]

Allah, The Most High, informs us of the perfection of His justice and grace, as well as being far removed from everything that is in opposition to this, whether it is minor or major injustice. He says:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ

Surely! Allah does not do injustice, even as much as an atom (or a small ant).

Meaning, He neither diminishes the good deeds of His servant nor increases their sins, as He said (in Surah Az-Zalzalah):

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه

So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.

“But if there is a good deed done, He doubles it”.

Meaning, multiplied up to tenfold or even more, depending on the deed, its benefit, the situation of the doer, their level of sincerity, love for Allah, and the perfection of the deed.

“And (He – Allah) gives from Himself a great reward”.

Meaning, not only the reward for the deed itself but also guidance towards other good actions and the provision of abundant blessings and goodness. [1]

Second Reminder: Anyone who gives up something for Allah’s sake will be given something better in its place!

This matter is found in many places in the Qur’an. Allah mentioned it in relation to the first immigrants who left their homes, wealth, and loved ones behind for the sake of Allah, thus, Allah substituted that for them with increased provision, honour, and authority in the worldly life.

When Ibrahim, peace be upon him, disassociated himself from his people, his father, and that which they worshipped other than Allah [i.e. departed after his father threatened to stone him for rejecting the idols], Allah bestowed on him Ishaq, Yaqub, and righteous offspring. When Sulayman, peace be upon him, was diverted from remembering Allah by his horses, he got rid of them, thus, Allah substituted them.

فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِى بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍ۬ وَغَوَّاصٍ۬

So, We subjected to him the wind; it blew gently by his order whithersoever he willed. And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver. [Sa’d. 36-37]

When the people of the cave [i.e. the young men mentioned in Surah Al-kahf] separated themselves from their people and what they worshipped other than Allah, Allah bestowed His Mercy on them, facilitated means of success and tranquillity for them, and made them a guide for the misguided.

And (regarding) Maryam, peace be upon her, Allah said:

وَٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَـٰهَا وَٱبۡنَهَآ ءَايَةً۬ لِّلۡعَـٰلَمِينَ

And she who guarded her chastity (virgin Maryam), We breathed into (the sleeves of) her (shirt or garment) (through our Ruh Jibraa-eel), and We made her and her son (Eesa) a sign for the Aalameen (mankind and jinn)]. [Al-Anbiya. Ayah 91]

Whoever gives up what their Nafs call them to – the vain desires, Allah will replace it for them with His love, repentance to Him, and what is better from that which is gathered for them of the pleasures of this life. (2)

Third Reminder: Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful!

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahman (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts. Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”. ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse. So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance. This is a recompense for his actions, as Allah says about the Yahud [i.e. those who knew the truthfulness of Muhammad’s, peace and blessings of Allah be upon him, Messengership, but turned away from it wilfully]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulayman. [Al-Baqarah. 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’an), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to Shaytan. (3)

Fourth Reminder: Sin Breed Other Similar Sins!

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one”. The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits.

If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (4)

Fifth Reminder: None Can Guide You Except Allah!

“Whoever Allah misguides, then none can guide him”.

This occurs based on Allah’s Perfect Wisdom and Just Decree, as recompense for one’s wickedness (a); due to a hidden plot in one’s heart (b); due one turning away from guidance and behaving as if he does not know Allah’s guidance (c); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and not pondering upon it, and that which Allah intends by way of it, thus, Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally. (d) This because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allah will never abandon him. (e) Such a person (i.e. the misguided one) was not compelled to go astray, instead he made a choice, but his choice is under the Will of Allah. We do not know what was in the hearts of those who deviate, thus, Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather, it is the people who wrong themselves. (f)

Sixth Reminder: Keep On Asking Allah!

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

(1) An Excerpt from Tafsir As-Sadi

(2) An Excerpt from ‘Qawaa-idul Hisaan Li-Tafseeril Quraan’ page 164. By Imam As-Sadi

(3) An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97 By Imam As-Sadi

(4) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

(a) Tafsir As-Sadi, Surah Israa. Aayah 5

(b) Sharh Arba’een page 87-88. 1st edition. 1424 (2003) by Shaikh Uthaymeen

(d) Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim.

(e) Sharh Arba’een page 88. 1st edition. 1424 (2003)- By Shaikh Uthaymeen.

(f]) Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Salih Aala As-Shaikh, may Allah preserve him.

One of the Most Absurd Psychological Projections and Propaganda Methods of All Time

Written by Abdullah Jallow on December 15, 2025. Posted in Articles, Fitnah, History of Islam, Mental Health, Morals and Manners - 'Akhlaaq', Prophets, Qur'aan, Refutations, Scholars of Islam, Shirk, Sin.

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

One of the Most Absurd Psychological Projections and Propaganda Methods of All Time, Engineered to Rewrite Reality

Allah, The Most High, said

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ ۖ إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

Fir’aun (Pharaoh) said: “Leave me to kill Musa (Moses), and let him call his Lord (to stop me from killing him)! I fear that he may change your religion, or that he may cause mischief to appear in the land!” [Ghafir 26]

إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ

“I fear that he may change your religion” which you are following ;

أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

“or he may cause mischief to appear in the land”.

Imam As-Sadi, may Allah have mercy upon him, said:

وهذا من أعجب ما يكون، أن يكون شر الخلق ينصح الناس عن اتباع خير الخلق هذا من التمويه والترويج الذي لا يدخل إلا عقل من قال الله فيهم

This is the most astonishing (i.e. in a negative way) situation imaginable, where the worst among creation advises the people against following the best of creation (in his time). This illustrates a degree of deception and propaganda that cannot enter except the minds of those about whom Allah said:

فَٱسْتَخَفَّ قَوْمَهُۥ فَأَطَاعُوهُ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ

Thus he [Fir’aun (Pharaoh)] befooled and misled his people, and they obeyed him. Verily, they were ever a people who were Fasiqun (rebellious, disobedient to Allah). [Az-Zukhruf 54]

An Excerpt from “Tafsir As-Sadi”