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Author: Abdullah Jallow

Some Means of Attaining Allāh’s Love

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

Adherence to The Authentic Sunnah of The Messenger

Allah said:

قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡ‌ۗ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬

Say (O Muhammad to mankind): If you (really) love Allah then follow me, Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful]. [Surah Aal Imraan Ayah 31]

This Ayah is conveyed to everyone who claims to love Allah, whilst he is not one who truly follows Allaah’s Prophet Muhammad, peace and blessings of Allah be upon him, by obeying the Prophet’s command and keeping away from what he has forbidden. Therefore, unless the person truly follows the Messenger, then indeed he is not truthful in his claim. (1)

Allah, The Most High, also said:

قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

Say (O Muhammad): “Obey Allah and the Messenger (Muhammad)”. But if they turn away, then Allah does not like the disbelievers]: Meaning: Say O Messenger to the people: “Obey Allaah by following His Book (i.e. the Qur’aan), and obey the Messenger by following his Sunnah -whether you were present during his lifetime or present after he has passed away. [Surah Aali Imraan Ayah 32] (2)

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.. Al-Hujuraat Aayaat 1 & 2]

When it is the case that Allah forbade them from giving precedence to themselves over the Messenger, then which type of giving precedence to oneself over the Messenger can be worse than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors stated regarding this Aayah, “Do not say anything about the religion until the Messenger speaks and do not act until he commands you”.

The Most Disobedient Person Amongst The People Is That One Who Gives Precedence to His Intellect Or The Intellect of Another Person Over The Revelation

The most disobedient person amongst the people and the most severe with regards to giving precedence to him over the Messenger is that one who gives precedence to his intellect or the intellect of another person over the revelation the Messenger was sent with. And when it is the case that Allah has indeed forbidden them from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he came with?! (3)

Deeds That Will Earn a Person Allaah’s Love

Recitation of the Qur’aan, reflecting upon it, seeking to understand its meaning and what is required from that. (a) Seeking to get close to Allah through the supererogatory acts of worship after fulfilling the obligations. (b) Constant remembrance of Allah in all situations. (c) Giving precedence to what Allah loves over what you love when you find yourself in a state in which evil desires are about to gain the upper hand. (d) The heart paying attention to the Names and Attributes of Allah and seeking the knowledge related to them. (e) Recalling Allaah’s benignity and kindness. (f) The heart’s feeling of complete submission, humility, servitude and need in the presence of Allah. (g) Worship during the last third of the night when Allah descends. (h) Sitting with the truthful people. (i) Distance from every reason that will come between your heart and Allah. (j) (4)

Footnotes:

Footnote a: listen to “Seeking Cure with the Quran – by Shaikh Abdulilah Lahmami [may Allah preserve him]:

Seeking Cure with the Quraan – Abdulilah Lahmami

Footnote b: From Abū Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: Allāh, the Exalted, says, “Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have obligated upon him, and My servant continues to draw near to Me with supererogatory deeds until I love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it.” https://www.nawawis40hadith.com/nw/hadith/38/the-awliy%C4%81%CA%BE-of-all%C4%81h

Footnote c: https://salafidawahmanchester.com/2021/08/10/the-intent-behind-dhikr-by-imaam-ibnul-qayyim/
https://salafidawahmanchester.com/2019/11/16/seven-tremendous-benefits-of-dhikr-by-shaikh-abdur-razzaaq-al-badr-hafidhahullaah/

Footnote d: https://salafidawahmanchester.com/2020/10/13/purification-of-the-heart-can-only-be-attained-through-giving-precedence-to-allaah-over-desires/

Footnote e: https://www.salafisounds.com/the-names-attributes-of-allaah-by-abu-talhah-dawood-burbank/ – by Shaikh Abu Talhah [may Allaah have mercy upon him and his wife]

Footnote f: https://salafidawahmanchester.com/wp-content/uploads/2021/07/Fed-up-or-Bored-With-a-Blessing.pdf

Footnote g: https://salafidawahmanchester.com/2021/08/26/destructive-self-sufficiency-and-the-two-types-of-neediness/

Footnote h: Shaikh Abu Iyaad [may Allah preserve him] stated that Shaykh ul-Islam Ibn Taymiyyah [may Allah have mercy upon him] gives a lengthy explanation of this – which is another of the doubts of the Jahmiyyah – in his book “Sharh Hadeeth in-Nuzool”, towards the end of it (p.320 onwards), and the essence of it is is that this question only arises when it is presumed that the kaifiyyah of Allaah’s Descent is like the descent of created beings, for when you presume that, then this doubt arises. So as Imaam Malik said, as mentioned by Br. Moosaa, regarding Istiwaa and as Abu Ja’far at-Tirmidhi (the faqih of Bagdhad, d. 295H) said,as mentioned by ad-Dhahabi in al-Uluww (p. 231), regarding the nuzool: quote: the Nuzool is ma’qool (understood), and the kayf is majhool (unknown), to have faith in it is obligatory and asking about it is an innovation. And in summary, we hold that:

– Allah descends without Him leaving the Throne, He remains above the Throne

– Allah descends without coming under or beneath the heaven – and as the Salaf said to the Jahmiyyah who raised such doubts in relation to the nuzool, “We believe in a Lord who does whatever He wills”

– To all people in all parts of the earth, alongside the variation in the night and day, Allaah’s descent is for them during the last third of their night – and we are not able to understand the kaifiyyah of that – just like we are not able to understand the kaifiyyah of how Allah will do the hisaab (accounting) of all the people at the same time.

Ibn Taymiyyah says, “As for the nuzool that is not of the type of the nuzool of the (created) bodies of the servants, then it is not impossible that it occurs at the same time for a great number of the creation … and this is like His reckoning of His servants on the Day of Judgement, He will reckon all of them within a single hour, and all of them will be alone with Him, just like a man is alone with the moon on a clear night, and He will make him affirm his sins, and that one being reckoned will not see that He is reckoning others besides him” (p.334)

And then Ibn Taymiyyah brings ahaadeeth in this regard, and he also mentions the hadeeth of Allah responding ot the servant when he recites al-Fatihah in the prayer, so Allah says, “My servant praised me” and so on, and this is to every one who prays, at the same time, and likewise Allah sees everyone all at the same time, and he provides for everyone all at the same time, so likewise, the nuzool – if we remove that presumption of “kayf” that is prohibited which is that the nuzool is like that of the created bodies – then we are not subject to this doubt, and then we are able to affirm it for Allah without tashbeeh and tamtheel and without any caution in that.

And in all of this there is sufficiency for the believer who affirms what Allah affirmed for Himself without takyeef and without ta’teel and without tamtheel. [salafitalk.net]

Sifatun Nuzool [Allaah’s Descent To The Lowest Heaven (In a Way That Befits His Majesty) During The Last Third of The Night]: https://salafidawahmanchester.com/2011/08/28/sifatun-nuzool-allaahs-descent-to-the-lowest-heaven-during-the-last-third-of-the-night/

Footnote i: Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A man is upon the religion of his best friend, so let one of you look at whom he befriends.” [Tirmidhee 2378] Muhammad Ibn Munkadir used to say, ”A righteous companion is better than loneliness & loneliness is better than an evil companion.” [Bahjatul Majaalis 1/48′ by Ibn Abdul Barr]

Footnote j: https://salafidawahmanchester.com/2020/03/28/o-you-who-believe-answer-allaah-and-the-messenger-when-he-calls-you-to-that-which-will-give-you-life/

1: (Tafseer Al-Muyassar).

2: (Tafseer Al-Muyassar).

3:Al-Waabil as-Sayyib’ by Imaam Ibnul Qayyim’ page 21). slightly paraphrased

4: Source: An Madaarij As-Saalikeen 2/218-219. Publisher: Daar Al-Manaar. 1st Edition 1424AH. 2003.

End the moral distortion

Written by Abdullah Jallow on . Posted in Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

Allah, The Most High, said:

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

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

by by

In the above article, one of the things Sivan Koren mentioned was that: “Academia, which should symbolize openness and respectful dialogue, has in many cases transformed into an arena where hate is legitimized. The disturbing case at Columbia University serves as a stark warning. A professor who praised Hamas’s brutal attack – which led to the deaths of over 1,200 Israelis – was allowed to teach a course on Zionism. How can someone like this be entrusted with teaching the history of the Jewish people? This decision is not only a moral affront but also evidence of a profound ethical distortion and irresponsibility on the part of the institution’s leadership”]. [End of quote]

Response: Firstly, Sivan expresses strong disapproval of the professor’s conduct and finds it unreasonable to permit him to teach Jewish history. Indeed, it is noteworthy that individuals who adopt a balanced and equitable perspective on this issue are exceedingly rare. Many either rationalise the actions of Hamas against civilians and non-combatants or remain silent regarding the disproportionate retaliation executed by Netanyahu’s forces. Others may manipulate the narrative, attempting to obscure the fact that this conflict, despite the indefensible nature of Hamas’s unlawful killings, has persisted for over 70 years, marked by relentless vuolence.

Furthermore, the question of whether one condemns Hamas has been reiterated by numerous allies of Netanyahu and journalists, to which truthful individuals have responded with clarity, as evidenced in the reply: “Do you condemn Hamas?”, “we condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers and their likes. Our condemnation is on the basis that such actions are unjust and oppose Divine Legislation and not because of the race or ethnicity or religion of the perpetrators, and thus we are able to maintain moral consistency and integrity. This is unlike Western politicians who are able to swiftly condemn Russia’s invasion of Ukraine, and support Ukraine (the invaded and occupied in this case) with money and weapons for resistance, but unwilling to condemn the genocide and ethnic cleansing of Gazans, while supporting the Mileikowsky regime with bombs, missiles and military hardware to facilitate the execution of that genocide and ethnic cleansing”. [1] [Refer to this clarification by Shaikh Abu Iyaad at the end of this article]

It is imperative to consider that should this anti-Zionist professor have indeed praised the actions of Hamas, no rational individual would find merit in his assertions, provided that such statements were made explicitly and not distorted by sensationalist narratives. The abhorrent nature of taking innocent lives has already been sufficiently addressed. However, some Zionist leaders, including Netanyahu, have also made profoundly reckless remarks, thus, they must be condemned openly. Unlawful killing is to be openly condemned, irrespective of the faith or political position of its perpetrators, be they Jewish, Christian, or Muslim. Explore the link below to discover some dangerous statements made by certain Zionist figureheads:

Must take a look at what is happening in their own backyard first

Perhaps, one of the most compelling admonitions on this subject comes from Prince Turki Al-Faisal, may Allah protect him. Listen:

Secondly, just as we would reject the assertions made by this professor if he indeed expressed such views, it is equally important to critically evaluate the claims made by journalists such as Melanie Phillips, who commands a larger audience and has previously commented on a subject grounded in research, saying:

“Islamophobia is a bogus label”.

She said:

“the taunt of Islamophobia is used to silence any criticism of the Islamic world, including Islamic extremism” and “facilitates” antisemitism. [2]

If Melanie’s assertion pertains to individuals who level accusations against any group of Jews without substantiation or harbour animosity towards them solely based on their ethnicity, it is imperative that the claims of those who profess to experience Islamophobia be rigorously examined. Such individuals may themselves exhibit prejudice, and their assertions could merely represent an unwarranted response to critiques of their behaviour. This is why the issue of anti-Semitism has been previously addressed, highlighting its unequivocal condemnation within Islam. Read:

https://abuiyaad.com/sn/muslims-antisemitism

However, it’s important to ensure that this rejection of anti-Semitism does not serve as a pretext to suppress candid and open dialogue, nor to hinder the presentation of concrete evidence regarding the atrocities committed by members of the IDF and the settlers. For over seventy years, successive Zionist administrations- regardless of whether they are considered less harmful or not – have relentlessly pursued dominance, inflicting suffering, displacement, and humiliation upon the Palestinian people. In addition, Netanyahu quotes abrogated scriptures to justify acts of aggression. Read:

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

As for if Melanie’s assertion that “Islamophobia is a bogus label” was intended to suggest that Muslims do not face hatred or discrimination based on their faith, this is indeed reflects an absurd misunderstanding of the realities faced by many individuals within the Muslim community. However, we will refrain from making definitive conclusions about her statement, allowing for multiple interpretations and contexts. We will not assert that Melanie endorses any particular interpretation until she provides further clarification regarding her intended message, whether it aligns with one of the interpretations we have proposed or presents a different perspective altogether. Read:

The Way Forward For Muslim Minorities Living In An Atmosphere of Anti-Islamic Sentiment: Reflections After The Massacre in New Zealand by Abu Khadeejah

As for criticism against the Islamic world, even though the religion of Islam is the final path ordained by the Creator, it does not mean that Muslims are infallible, rather, they are humans who will make mistakes just as any other human being. As for Islam itself, it can never be criticised because it is infallible, and none criticises it except a confused or biased individual.

Regarding extremism, no sane Muslim who understand the revelation – the Qur’an and Sunnah – will condone it, but it is not determined based on human ideas or philosophies or the opinion of ideologues, demagogues and rabble-rousers, rather, extremism – in Islam – is anything that goes beyond what is legislated just as negligence is anything that falls short in a blameworthy manner. Muslims are not infallible; they are, like all humans, susceptible to error. However, the essence of Islam itself remains beyond reproach, as it is considered infallible, and critiques typically arise from individuals who are either misinformed or biased. Islam’s judgement on extremism or negligence is not defined by subjective human ideologies or the perspectives of ideologues, demagogues, and provocateurs. Visit:

http://www.islamagainstextremism.com/

Thirdly, this Melanie also stated: “Across the world, when nations go to war, the average is 1-9: 9 civilians to every combatant killed. 1-1 is unheard of. No country in the world has ever managed to reduce the number of civilians killed in the way that Israel has. Israel is being accused by the prosecutor of the international criminal court of wilfully killing civilians. International law and human rights law has not stopped any of these things. It has not stopped Putin, it has not stopped China…it has not stopped Asad to kill untold thousands of people. It doesn’t stop tyrants. That’s why human rights law has now unfortunately, generally human rights culture, human rights law, human rights institutions, the ICC, the ICJ, the international Court of Justice, the United Nations, the big NGOs (non-governmental organisations) that deal with human rights, they’ve all been captured by an ideology which basically says, “Jewish State of Israel must go”. [3]

Response: The inevitability of collateral damage in warfare is universally acknowledged, irrespective of the party that instigates the conflict. Innocent individuals, who neither initiated nor wished for the war, invariably suffer. Melanie’s portrayal of the actions of the Zionist State attempts to present them as humane and just, yet it is crucial to recognize that, over the past seventy years, no group has endured greater suffering at the hands of the Zionists than the Palestinians. For Muslims from any nation, the past 75 years have been marked by the harrowing accounts of their grandparents, who have either witnessed or heard of the atrocities committed by the Zionists.

Furthermore, Palestinians continue to face the ongoing violence justified under the guise of self-defense and retaliation. Thus, regardless of the parties responsible for unlawful killings in conflicts, the Zionists have undeniably played a significant role in the suffering experienced by the Palestinians.

As for Melanie’s general examination and perspective on international law and human rights, it has been addressed by individuals who possess a true fear of Allah, and the implications of their insights have already been acknowledged.  [Footnote a]

Finally, it is important to acknowledge that if the organisations referenced by Melanie are opposing the Zionists for legitimate reasons, particularly in light of the atrocities committed over the past seventy-five years, especially in recent times, they deserve recognition for their efforts. However, it is essential to remind Melanie that some of these organizations, notably the United Nations, were historically employed by colonial powers to assist Zionists in dispossessing Palestinians of their land, property, dignity, and security. This is an undeniable aspect of history that cannot be overlooked. While it may be convenient for Melanie to assert that these organizations are acting against the Zionist State, it is crucial to recognize that the same UN has been utilized by Christian Zionist ideologues to facilitate the gradual appropriation of land by Zionists up to the present day. A thorough examination of the historical context surrounding these events is necessary. Read a brief historical account on these links:

The Early Development and Evolving Impact of Christian Zionism on Some Prominent European Political Elites

The Development of Christian Zionism in America Since the Puritan Settlement

—————————————————————————

Foonote a:

A Brief Examination of the Foundations and Frontiers of Human Rights

 

[1] https://abuiyaad.com/a/amalekite-genocide-doctrinegaza

[2] Guadian Online article by Jim Waterson Media editor, Tue 17 Dec 2019 21.28 GMT

[3] https://youtu.be/TzAzJHbjSe0?si=zZ4AEkxP5stpDeNH

Some of our parents have departed while we wait for our turn

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

The Prophet, peace and blessings of Allah be upon him, said:

“What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Musnad Ahmad 3701]

The Prophet, peace and blessings of Allah be upon him, said:

“What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea?! Let him see what he brings forth”. [Muslim 2858]

Mujaahid, may Allah have mercy upon him, narrated that Abdullah Ibn Umar, may Allah be pleased with him and his father, said:

Allah’s Messenger, peace and blessings of Allah be upon him, took hold of my shoulder and said, “Be in this world as if you were a stranger or a traveler”. The sub-narrator added, Ibn Umar Used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. [Al-Bukhaari. 6416]

Ibn Abbas, may Allah be pleased with him and his father, said: Allah’s Messenger, peace and blessings of Allah be upon him, said:

Take advantage of five before five: your youth before your old age, your health before your illness, your riches before your poverty, your free time before your work, and your life before your death”. [Sahih Al-Jami 1077]

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, drew a square, and in the middle he drew a line that poked out the end. Across the middle line, he drew some smaller lines. The Prophet said:

This is the man (or human being) and the square surrounding him is death. The middle line is his worldly hopes and the smaller lines are his troubles. If this one misses him, another will distress him. If that one misses him, another will distress him”. [Al-Bukhaaree 6717]

Indeed, we witness a slow farewell of our elders, with only those whom Allah has chosen to remain with us. Over time, we also wait for our departure and only our Lord knows when that will occur. Indeed, we all know that this is an inevitable human experience, and we often fear death because of our deep connections to the joys of this life, or worrying about what awaits us in the Barsakh and the Hereafter. In our extended families, the families of our Muslim brothers and Ahlus Sunnah, the number of elders is dwindling, and sometimes we can easily count them on our fingers. One often thinks about how our children and grandchildren will perceive the few of us left after we depart. However, there is immense peace in submitting to Allah’s plan and holding onto the hope that He will grant us a good ending and forgive us. May Allah grant extensive mercy to the mother of Shaikh Abu Hakim and grant her a noble place among His successful servants in the Barsakh and on the day of Judgement, and likewise grant extensive mercy to all our parents, elders and loved ones who have preceded us to the afterlife Amin.

Indeed, one finds a lot of solace in this supplication (after Tashahhud and before Tasneem).

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). [As-Saheehah Number 1301]

Contemplate This Supplication of The Janaazah Prayer

اللَّهمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا، وَغَائِبِنَا، وَصَغِيْرِنَا وَكَبِيْرِنَا، وَذَكَرِنَا وَأُنْثَانَا. اللَّهمَّ مَنْ أَحْيَيْتَه ُ مِنَّا فَأَحْيِه ِ عَلَى الإِسْلامِ، وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ، اللَّهمَّ لا تَحْرِمْنَا أَجْرَهُ، وَلا تُضِلَّنَا بَعْدَهُ

O Allah! Forgive our living and our dead, those present and those absent, our young and our old, our males and our females. O Allah! The ones amongst us You keep alive, then let such a life be upon Islam, and whom amongst us You cause to die, then let such a death be upon Eemaan. O Allaah! Do not deprive us of his reward and do not let us go astray after him [i.e. after he has passed away.

Reminders From This Supplication:

اللَّهمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا، وَغَائِبِنَا، وَصَغِيْرِنَا وَكَبِيْرِنَا، وَذَكَرِنَا وَأُنْثَانَا

O Allah! Forgive our living and our dead, those present and those absent, our young and our old, our males and our females.

This tremendous supplication is for everyone – the deceased and other Muslims; whether they are alive or have passed away, young and old, males and females, those who are present, and those who are absent because all of them need Allah’s Forgiveness, Pardon, and Mercy. The person who makes this supplication will receive a reward for each person he or she has supplicated for amongst the male and female Muslims, whether they have passed away or are still alive because Allah’s Messenger, peace and blessings of Allah be upon him, said, “Whoever seeks for forgiveness for the male and female believers, Allah will write down for him a reward for every male and female believer (he has supplicated for)”. [Sahih al-Jami 6026]

اللَّهمَّ مَنْ أَحْيَيْتَه ُ مِنَّا فَأَحْيِه ِ عَلَى الإِسْلامِ، وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ

O Allah! The ones amongst us You keep alive, then let such a life be upon Islam, and whom amongst us You cause to die, then let such a death be upon Iman”.

In this part of the supplication, Islam has been mentioned in connection with life, and Iman has been mentioned in connection with death. That is because whenever Islam is mentioned together with Iman, its intended meaning is the legislated apparent deeds and Iman is intended to mean the beliefs hidden in one’s heart. Due to this, it is appropriate that Islam was mentioned in connection with life because when a person is alive he has room and opportunity to perform deeds and worship Allah; but at the time of death, he has no room to do that, rather there is no room for anything else except to die upon sound creed and Iman by the Tawfeeq of Allah. This is why it is stated in this supplication:

وَمَنْ تَوَفَّيْتَه ُ مِنَّا فَتَوَفَّه ُ عَلَى الإِيْمَانِ

And whom amongst us You cause to die, then let such a death be upon Iman].

اللَّهمَّ لا تَحْرِمْنَا أَجْرَهُ

O Allah! Do not deprive us of his reward.

Meaning: Do not deprive us of the reward we are to receive for preparing his Janazah, praying for him, and burying him and the reward we are to receive for being patient due to the calamity that has befallen us through being separated from him. As for the reward you’ll give him, then that is his own and we have no share from it. [وَلا تُضِلَّنَا بَعْدَهُ – And do not let go astray after him (i.e. after he has passed away)]- Meaning: Protect us from misguidance and safeguard us from trials and mistakes after we have lost him. [Fiqh Al-Ad’iyah Wal-Adkaar 3/237-238]

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]

Outward Appearance and Underlying Reality During Disputes, and the Ramifications of Misrepresentation

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

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.
Some Benefits Derived From This Hadith
The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].
This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.
This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].
This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.
In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake).
Source: Saheeh Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fath al-Bari

Essential Reflection on Our Sins and the Need for Self-Examination

Written by Abdullah Jallow on . Posted in Basics, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding ascribing the due magnitude to an offence (or crime):

If one treats it lightly, he will not be regretful about it. The extent to which he considers it a grave thing determines the level of his regret for perpetrating it. For example, the one who considers the loss of a copper coin insignificant will not regret losing it, but if he knows that it was actually a gold dinar, his regret will intensify, and the loss becomes greater in his sight. Considering an offence (or crime) as a grave thing (based on proof) arises from three matters: Exaltation of a command, exalting the One Who gave the command and belief in the recompense.

[I] Exaltation of the Command: Occurs through recognising that the prohibition of the offense is from Allah, The Most High, and that Allah has clarified it in His Book or through the words of His Prophet, peace and blessings of Allah be upon him. Thus, one knows that this prohibition is of great magnitude, its danger is grave, and it is not permissible for a sane person to take it lightly.

[II] Exaltation of the One Who gave the Command occurs through drawing one’s attention very close to Allāh’s Greatness, The Most High; and that He is Al Jabbar – The Exalted and Almighty Compeller. The One to Whose Might everything in the creation submits. The Exalted One Who rectifies the affairs of His creation for them, and Who restores the weak and the broken-hearted], able to avenge the wrongdoers, and that had He willed to hold people accountable for their sins, He would not leave a single creature upon the earth.

And that He, Glorified be He, free from all imperfections, is Al Malik – The King. The sole, absolute and true sovereign King. Complete and Perfect in His Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are completely effective within His dominion. The King of all kings.

Al Adheem – The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The Only One deservingly held in awe and venerated by the creation for His Greatness in every sense], Al Quddoos – The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of having anyone with the like of His Perfection, or anyone close to it];

Ar Rabb – The Lord and Nurturer. The Lord and Master Who has none like Him in His Lordship. The One Who nurtures and rectifies the affairs of the creation by the favors which He showers upon them. The sovereign Owner Who alone creates and commands. The One Who controls the affairs and grants blessings. The One Who nurtures. The Creator. The Provider. The One Who aids. And The One Who guides];

Al-Karim [The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favors, and use them as a means to disobey Him], and the Bestower of blessings and favours.

Therefore, neither is it befitting (permissible) for a servant (of His) to disobey Him nor use His blessings in acts of opposition against Him. Due to this, it is said: “Do not look at the smallness of the sin, but rather look at the greatness of the One you have disobeyed”. Whenever a person’s exaltation of his Lord and being shy in His presence increases, he restrains himself from disobeying Him.

[III] Belief in the Recompense: Belief in the recompense is that the person is certain of what Allah has ordained as recompense for sins in this world and the Hereafter, as if he can see it with his naked eyes. Thus, he knows that its recompense is the Fire, and that the heat of the fire cannot be endured, and that a single immersion in it would make one forget every pleasure and comfort of this worldly life, and there is no good in a pleasure whose final ending is the Fire.

He knows that from the recompense for disobedience is being deprived of nearness to Allah, The Most High, and what a grave punishment that is. Among its recompense is hardship for the sinner’s affairs, distress in his life, the hardness of his heart, a sense of inner isolation, and being afflicted with humiliation, as Ibn Abbas, may Allāh be pleased with him, said:

“Indeed, a good deed has a light in the heart, radiance on the face, strength to the body, increase in provision, and love (Allah places in) the hearts of creation (for the doer of good). And indeed, a bad deed brings darkness to the face, darkness in the heart, weakness in the body (to carry out good deeds etc), a cause of decrease in provision, and hatred (placed in the) hearts of creation (towards the sinful one).” [1]

The Imam, 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. [2]

He, may Allah have mercy upon him, said:

There are two (types) of strengths within the soul: The strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; thus, he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. Among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards (forbidden) images, but they do not exercise patience in commanding good and forbidding evil. [3]

Reflection to Assist Us to Give Precedence to Obedience and Truth

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Contemplate the fact that truth is noble and falsehood is lowly. Contemplate 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. Allah, 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 Allah removes his soul whilst being pleased with him. Then Allah 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 contemplate 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 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 contemplatethe 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 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 contemplate the statement of Allah, 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] [4]

[1]Excerpts from Madarij As-Salikin 1/202 and 1/423

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

[3] An Excerpt from Uddatus Saabireen. page 37

[4] An Aathaar Ash-, Shaikh Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee 11/309

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 5

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Hadi Al-Mad’khali – may Allah have mercy upon him – clarified when Dr Ibrahim Ar-Ruhayli – may Allah rectify his affair – mentioned the importance of considering the benefits of a refutation, and that it is crucial to ascertain the benefits of the refutation because if it will result in more harm than the initial corruption, it is not legislated to proceed with it. This is because a Mafsadah [a corrupt affair] is not to repelled if it will lead to greater corruption. Dr. Ibrahim then cited a statement by Shaikh al-Islam Ibn Taymiyyah- may Allah have mercy upon him – stating that it is impermissible to repel a minor act of corruption that may lead to greater corruption. The preferable course of action is to not repel the lesser of two harmful matters which leads to greater corruption, as the Islamic Legislation aims to bring about beneficial outcomes and accomplish them fully, while also putting a halt to corrupt affairs and minimising their impact as much as possible. The objective is to prioritise the weightier of two good matters, in cases where achieving both is not feasible and to repel the more evil of two matters if it is not possible to eliminate both.

The Shaikh – may Allah have mercy upon him – responded to Dr Ibrahim’s statement, stating that the words of Shaikh al Islam – may Allah have mercy upon him – are indeed true. He emphasised that it is not permissible to repel a minor act of corruption that would lead to greater corruption.

Then the Shaikh stated, however, I believe that Shaikh al-Islam does not consider Shirk, Kufr, the Major Bidah, waging war against Ahlus Sunnah, and defending the senior proponents of Bidah as minor matters of corruption, or that disapproving them and highlighting their danger is something that will result in more corruption. There is no greater advantage than spreading Tawheed and demonstrating it, eradicating Shirk and Kufr, and cleansing the earth from them; (cleansing the earth from) Bidah which the Messenger – peace and blessings of Allah be upon him- referred to as the most detrimental of all matters.

Shaikh Al-Islam intended, as evident from this statement, the one who gives advice to the rulers or expresses disapproval towards the actions of Muslim rulers or their representatives because this is to be carried out with evidence, leniency, and gentleness, but in cases where disapproving their minor acts of corruption may result in greater corruption, one bears the smaller corruption to repel the occurrence of a greater corruption.

Then the Shaikh expounded on this matter in a footnote on page 54 where he stated:

“This is contrary to the actions of the khawarij and their ilk because their disapproval is either manifested through armed rebellion or instigation and provocation. Thus, the resulting corruption from their disapproval of the ruler’s actions surpasses and intensifies the very corruption they sought to prevent.”

Then the Shaikh proceeded to state that if the corrupt actions carried out by the rulers amount to Shirk, Rafd (the creed of the Raafidah Shiites), or Kufr, then this principle of bearing the lesser evil does not apply in this case. Regarding bidah, particularly bidah which is equivalent to disbelief or polytheism, the statement of Shaikh al-Islam should not be applied in such situations.

Then the Shaikh stressed this point to Dr Ibrahim, reminding him of Imam Ahmad’s opposition to those who claimed that the Qur’an is created, despite their political power.

Shaikh Al-Islam and Ibn Al-Qayyim wrote numerous books refuting Ahlul Bidah, including Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, and Majmoo Al-Fataawaa. Most of these books specifically refute the Ash’ariyyah.

Ibn al-Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah, I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan, and An’Nubuwwah were primarily written to refute the Ash’ariyyah Sufiyyah, despite their political authority. The reason for clarification and disapproval in this matter (i.e. rebuttal against the major bidah) is nothing else other than something that brings more benefit than harm. This is the call of the Messengers, from Nuh to the last of them Muhammad, because they manifested the truth, explained Tawheed, and warned against Shirk, regardless of their enemies’ tyranny, authority, strength, and transgressions.

Refer to “Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Min al-Khalal Wal-Ikhlaal 53-54.

Must read the article By Shaikh Abu Khadeejah- may Allah protect him- regarding rebellion, Takfeer, speaking against rulers openly in general, and pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying, “Keep opposing (the false belief itself) with your statements, but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.”

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah and the Scholars of the Salaf.

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 4

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

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, was asked:

“Our Shaikh, one of the affairs that have become circulated and aroused an intense feeling among the Salafis is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice, (respond with) criticism or something, he says: “Why did they not warn me, why did they not advise me, and why did they not explain to me”. Corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people, persisting in your falsehood and mistakes, and saying, “They did not do and they did”, this is empty talk.

It is obligated to a believer to return to Allah. You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house, (known between) you and Allah, this person discovers you, he would have advised you – between you and him. As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you, there is nothing wrong with this -May Allah bless you. Leave these excuses that (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness.

شيخنا من الأمور التي صارت تروج وصارت عطفا على السلفيين هي أقوام يدعون وجوب النصيحة قبل التحذير فهل من قول منكم شيخنا في هذا الباب؟

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 3

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fatawa-Rulings, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin.

After the followers of al-Maʿribī became obstinate, the Shaikh, may Allah have mercy upon him, advised those at Masjid As-Sunnah (Cheetham hill) via Telelink. We (at Salaficentre – Cheetham hill) attended as witnesses. At the time, they considered his verdict to be harsh, but this was nothing more than an excuse to persist in their ways.

To this day, the committee of Masjid as-Sunnah (Cheetham Hill) remains upon that same path. Wallāhul-Mustaʿān.

Listen to the Shaikh’s advice below:

A Recall of al-Allāmah Rabī’s Various Circumstantial Clarifications on Softness and Harshness- Part 2

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah rectify his affair:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarises my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Bara’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [1]

The Shaikh, may Allah have mercy upon him, also spoke about the Fard Kifayah in the context of Jihad, saying:

For example, Jihad one of the Furud al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims.

Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so.

Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded as a mistake, but the mistaken one is he who declares those students to be mistaken.

The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. [2]

Classifying people according to their beliefs, religions, and characteristics —particularly in the context of rendering judgments and establishing principles—is not an innovated or a new (aspect) of knowledge; rather, it is knowledge of Al-Jarh Wat Tadeel (the science of criticism and commendation within Islam); and this practice will endure within this Ummah as long as the cycle of day and night persists.

Those who endeavour to extinguish the light of this discipline for the sake of their party or out of concern for their beloved ones—individuals who have been justly criticised—are, without a doubt, misguided who lead others astray. Classifying people with discernment and truth serves as a safeguard for the religion ordained by Allah. It is a force among the Allāh’s forces through which is repelled the distortions of those two exceed the limits, the false claims of the falsifiers, and the false interpretations of the ignorant ones; the deviations of the innovators in religious matters, the schemes of the Khawarij, and all the (deviant) sects that arise from the Ummah of As-Sadiq Al-Ameen [the Messenger Muhammad (peace and blessings of Allah be upon him)- the truthful and trustworthy one].” [3]

[1] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[2]An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 62

[3] Al-Haddul Faasil Bayna Mu’aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60