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Author: Abdullah Jallow

Clear proofs always take precedence over mere objections of personalities

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

Allāh, The Most High, said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [An Excerpt from Tafseer As-Sadi]

How astonishing that after numerous proofs are presented that clearly illustrates the grave errors of an individual, someone suddenly appears and tells you not to trust those who have clarified these errors based on solid evidence. This individual, who seeks to dissuade you, then launches unfounded accusations against those who have provided clear proof, all without a shred of evidence. Oh dear, must we now forsake the clear, unambiguous evidence and instead pay attention to the claims of this or that person, whose mere allegations must be prioritised over the clear, knowledge-based proofs? Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated:

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. [An-Nahl. 64] [Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87]

Finally, read the clarity provided by senior scholars – may Allah have mercy upon them.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

May Allah bless Shaikh Fawwaz and others for their beneficial knowledge-based clarifications Amin.

Robust, Credible, Detailed And Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

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

Question: What is incumbent upon the common Salafi regarding the callers to Islam about whom scholars have differed in declaring them trustworthy or disparaging them, whether they know their mistakes or do not know?

The Shaikh: I say to the Salafi men and women: whoever hears this discourse from me and whoever it reaches through those who prepared these questions and presented them to us. I say:

I advise you—if you do love sincere advisers—not to accept any audio cassette or book except from someone whom you know to be upon the Sunnah, witnessed and testified for him, well-known for it, and opposition to that is not manifest from him. This is a consistent principle during his lifetime and after his death. So, whoever dies while, as far as we know, being upon the Sunnah, then he – based on what we hold – is upon it. And we ask Allah to keep him steadfast upon it in the Hereafter (i.e. blessed with safety during death, safe in the grave and on the Day of Judgement) just as He kept him steadfast upon it during his life. Āmīn. This is the first point.

Secondly: If the affair of a person—whose books and recordings have become well known, and his reputation has spread—is unclear to you, then ask those who have experience regarding him and know his condition, for indeed, neither is the Sunnah nor are its people hidden. A man’s deeds are his recommendation, which are in accordance with the Sunnah, testify for him, bear witness for him regarding that, and the people mention (and remember) him through them during his life and after his death.

No one conceals himself behind the Sunnah and deceives people by it until they gather around him, become attached to him, rely upon him, and accept everything that proceeds from him, except that Allah, Glorified be He, free from all imperfections, the Most High, (eventually), tears away his covering, reveals [للخاصة والعامة – to both the people of status and the common people] what used to be concealed, and what used to be harboured of deception, obfuscation, plotting, and trickery. Allah prepares virtuous men—astute, wise, possessors of firmness and strength in knowledge and clarification, highly skilled and capable of distinguishing authentic knowledge from falsehood, people of knowledge, intelligence and sound judgement, possessors of deep understanding and insight—through whom He uncovers for them the reality of that one who plays games with the truth, the obfuscator and deceiver.

Therefore, when the true condition of such a person becomes clear to you—a person whose reputation has spread far and wide, who has become prominent and well-known, pointed to by others as an authority—you must be warned about him, as long as the people of knowledge and Īmān—those who adhere to the Sunnah—have warned against him.

They will unveil for you with proof, and there is no hindrance in unveiling the condition of that person against whom a scholar or scholars have issued a warning with etiquettes and a good approach, for indeed that scholar will say to you: “I saw such-and-such in him; in the book of so-and-so this or that; similarly in the audio cassette of so-and-so” – clear proofs that unveil for you what he used to conceal, and that that one whose reputation has spread far and wide—whose speech has become pleasing and readily accepted—is hiding from matters of Bidʿah and schemes that which (is far greater) than what he makes apparent from the Sunnah.

And a third matter: whoever is aware of a mistake and it becomes clear to him, it is not permissible for him to blindly follow a scholar to whom that matter remains hidden. I have already mentioned to you that the ijtihādaat of the scholars are not infallible; thus, it is not permissible to adopt them as an (unquestionable or absolute) methodology. [Paraphrased]

Your feedback is welcomed to improve this translation and point out mistakes. Jazaakumullahu Khayran

To be continued…InShaAllah

 

Robust, Credible, Detailed and Unambiguous Inherited Clarifications On Al-Jarh Wat-Tadeel

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

 

Question: If I hear the speech of a scholar in a cassette recording, or read in one of his books about a person that indeed he is a Mubtadi, and I do not see proof from him regarding that, am I obliged to be cautious of this person and satisfied (or convinced) that indeed he is a Mubtadi, [أم أتريّث or should I wait, employ careful deliberation, etc.] until I find the proof for that?

Response: I say: Indeed, Ahlus Sunnah do not pass the judgement of Bid’ah on anyone except when they have definitely examined him thoroughly, scrutinised thoroughly what he holds, and know his methodology completely, both in general and in detail. From this perspective, this Mas’alah calls for two points of consideration from us:

The first point: Regarding the one whom a scholar or a group of scholars have passed the judgement that indeed he is a Mubtadi, and others (i.e. scholars) from Ahlus Sunnah like them have not disagreed (or are not in opposition to this judgement). Be discerning regarding this. I say: If none from among those who are Ahlus Sunnah disagree with them regarding him, then indeed we accept their Jarh of him. We indeed accept their speech and warn against him, so long as a Sunni scholar has passed judgement on him and disparaged him, and the rest of Ahlus Sunnah—who are the peers of that scholar, among his brothers and sons from the scholars—have not made apparent their opposition to this judgement. Then they must accept it, because indeed this Sunni scholar who disparaged a man did not do so except on the basis of a matter that has become clear to him and for which proof has been established. Because indeed this is from the religion ordained by Allah. The one who disparages or commends knows that he is accountable for what he says, issues as a fatwa, or passes judgement based upon it, while knowing that he will be questioned by Allah, the Most High, before he is questioned by the creation (the people).

The second point: If the person who has been disparaged by a scholar or scholars—who have passed judgement against him with that which damages his reputation, credibility, and trustworthiness, and necessitates caution about him, but others oppose them and pass judgement that he is trustworthy- that he is one who adheres to the Sunnah and other than that pertaining to rulings that are in opposition to the rulings of those who disparaged him; then, as long as both groups are upon the Sunnah, and all of them are trustworthy people and people of Amanah in our view, then in this situation we look at the proof. Due to this, they (the scholars) said: [من عَلِمَ حُجَّة على من لم يَعْلَم – The one who knows is a proof against the one who does not know].

The disparager said about so-and-so that he is a Mubtadi, deviated in his efforts (actions), and he produces proof from the writings of the disparaged person, his cassette recordings, or from reliable reports transmitted by trustworthy people about him, then this obligates upon us to accept his speech and abandon the speech of those who give him commendation, who opposed those who disparaged him. This is because the disparagers brought proof that was hidden from the others due to a reason among reasons, or because the one who gives him commendation has not read or heard about the matters for which he was disparaged, but rather based his judgement on his prior knowledge regarding him and that he is upon the Sunnah.

Thus, this disparaged person—against whom proof is established—becomes (justifiably) disparaged, and the proof is with the one who established the proof. It is incumbent upon the one who seeks the truth that he follows the proof and does not turn aside to the right and left, nor say, “I will remain neutral and suspend judgement.” This is not something we have known from the Salaf. In these matters, there is no justified Ijtihad in the foundations of creed and the foundations of worship. For indeed, what finally prevails with regard to accepting from the one who has established the proof is an unavoidable obligation. And that Sunni scholar who opposed the disparagers has his excuse and remains—in our view—upon his station and state wherein he is honoured, and we recognise, In Shaa Allah, what he possesses of virtues and lofty status. This is his achievement based on his genuine effort to reach the truth.

A scholar from Ahlus Sunnah- a Salafi- is human: he may become distracted, forgets, be deceived (or be given a false impression) by evil associates, or he may once have trusted that disparaged person, and thus that person deceived him (or gave him a false impression). The testimonies to this are many, for many of those who have fallen (i.e., deviated)—those who are in reality at war with the Sunnah and its people—bring selected samples from their books and read them to eminent scholars who are well known for their virtue and leadership in religion. That deceptive and cunning person conceals from the noble scholar—an Imam, outstanding and possessor of exceptional discernment and expertise—matters which, had he known them, would have made him degrade this person (or declare this person untrustworthy). So this scholar praises him based on what he has heard. Then, when the book is published, circulated, passed from hand to hand, and its fame becomes widespread, the disputants say: “So-and-so commended it,” or, “So-and-so, Al-Albani, may Allah have mercy upon him, or Ibn Baz, may Allah have mercy upon him, or Ibn Uthaymin, may Allah have mercy upon him, commended this book.” These scholars, may Allah have mercy on them, are excused and, In Shaa Allah, free of any blame in this worldly life and the Hereafter. Rather, this scheming trickster concealed matters and deceived these scholars (or gave them a false impression).

Therefore, what remains to be done? We establish the case against that deceptive person—the sneak (infiltrator), the schemer—from his own books. We establish the proof against him from his books. And whoever argues with us regarding him, we say: “Take this; here is his speech. Do you think he presented it in this form to the ones we have mentioned among the people of knowledge, and to those who follow the same methodology, so that they approved it?” The answer is certainly not.  Therefore, it is incumbent upon you to be fair, free from overwhelming emotions and desires that blind you. And it is incumbent that your pursuit should be the truth. [Paraphrased]

Your feedback is welcomed to improve this translations and point out mistakes. Jazaakumullahu Khayran.

To be continued…InShaAllah

Reflection on a Statement of Shaikh al-Islam Ibn Taymiyyah By Shaikh Abdur Razzaq Al-Badr

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Scholars of Islam, Shirk, Sin.

Imam As-Sadi, may Allah have mercy upon him, said that Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

Whoever accepts the statements of the atheists is one of two men: either he is ignorant of their reality or he is a wrong doer who desires haughtiness and corruption in the earth, or he is one who combines  both traits. This was the trait of the followers of Fir’awn about whom Allaah said:

فاستخف قومه فأطاعوه إنهم كانوا قوما فاسقين

Thus he [Fir’aun] 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]

Shaikh Abdur Razzaq Al-Badr, may Allah preserve him, said:

It is not possible for a sensible person to accept the statements of these people because their corruption is very clear. Therefore,  none accepts their statements except either a person who is unaware of their reality, rather he only hears adorned speech because the atheists plot through beautified speech, thus an ignorant person is deceived; or he is a wrong doer who knows that the atheists are upon falsehood but he desires haughtiness and corruption in the earth, or he is one who combines both traits.

Sharh Al-Adillah Al-Qawaati. Paraphrased. Listen here:

https://al-badr.net/download/esound/choroohat/al-adillah-alqowati/10.mp3

More Here:

AboutAtheism.Net | Evaluating Atheist Pretensions- By Shaikh Abu Iyaad, may Allah preserve him.

http://www.aboutatheism.net/

[32] Exalt Allah And His Shariah First and Foremost

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

Allah, The Most High, said:

أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ
بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ

Does (the disbelieving) man think that We will not assemble his bones (after death)? Yes (leave aside his bones), We are able to put together his (very) fingertips. (1)

After mentioning the resurrection, He informs us that despite this, some wilful persistent deniers reject the Day of Resurrection. He said:

أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ

Does (the disbelieving) man think that We will not assemble his bones (after death)?

As He (Allah) said in another Ayah:

 قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

He (the disbeliever) says, “Who will give life to bones while they are disintegrated?”

Due to his ignorance and enmity, he considers it impossible (far-fetched) that Allah has the power to recreate his bones, which are the frame of the body.

Thus, He (Allah) responds to him by saying:

 بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّيَ بَنَانَهُ

Yes (leave aside his bones), We are able to put together his (very) fingertips.

Meaning: The tips of his fingers and their bones – necessitating the recreation of all the parts of the body, for indeed when the fingertips and fingers are recreated, the recreation of the entire body is completed.

His (mere) denial of Allāh’s power is not because of any deficiency in the proof that (Allah is unable do that), rather, it (his denial) occurs as a result of his intention and desire to deny the resurrection ahead of him, and Fujūr [intense immorality, which in this context implies] lying intentionally. (2)

(1)https://www.thenoblequran.com/q/#/verse/75/3
https://www.thenoblequran.com/q/#/verse/75/4

(2) An Excerpt from Tafseer As-Sadi

Subtleties in the Battle Against the Nafs

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

Battle With The Soul When Urged Towards Evil

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

A servant of Allah does not embark upon what he has been forbidden except through two ways: Firstly, (either) harbouring evil thoughts about his Lord that if he were to obey Allah and preferred Him, He (Glorified be He) will not grant him that which is better from the lawful (things), or his acknowledgement (i.e. that Allah will grant him something better than the forbidden thing he pursues) and that whoever leaves something for Allah’s sake, He (Glorified be He) will replace it with something better; but lusts overcomes his patience and desires his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight”. [Al-Fawaa’id. Page 78]

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

The human being does not hate truth as a result of considering it to be falsehood, but he loves truth by way of his Fitra (natural inclination) and loves falsehood due to his desires and lusts. The shift towards success or loss defends on what he gives preference to. Allaah (The Blessed and Exalted) 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 Hell-fire; 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]

And you can say: Allah (The Blessed and Exalted) is on one side and (a person’s evil) desires are on another side (in opposition to what Allah has commanded and prohibited). Allaah (The Most High) said:

أَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ ۥ هَوَٮٰهُ أَفَأَنتَ تَكُونُ عَلَيۡهِ وَڪِيلاً

أَمۡ تَحۡسَبُ أَنَّ أَڪۡثَرَهُمۡ يَسۡمَعُونَ أَوۡ يَعۡقِلُونَ‌ۚ إِنۡ هُمۡ إِلَّا كَٱلۡأَنۡعَـٰمِ‌ۖ بَلۡ هُمۡ أَضَلُّ سَبِيلاً

Have you (O Muhammad) seen him who has taken as his ilah (god) his own desire? Would you then be a Wakil (a disposer of his affairs or a watcher) over him? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle).” [Al-Furqan. 43-44]

And Allah (The Most High) said:

أَفَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ ۥ هَوَٮٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلۡمٍ۬ وَخَتَمَ عَلَىٰ سَمۡعِهِۦ وَقَلۡبِهِۦ وَجَعَلَ عَلَىٰ بَصَرِهِۦ غِشَـٰوَةً۬ فَمَن يَہۡدِيهِ مِنۢ بَعۡدِ ٱللَّهِ‌ۚ أَفَلَا تَذَكَّرُونَ

Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?” [Al-Jaathiyah. Ayah 23] [at-Tankeel 2/179 with the checking of Imam Al-Albani, rahimahullah]

 

Subtle Desire For Position, Fame etc

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

There are many cases where the (desires) of the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allah, just as Shaddaad Ibn Aws [may Allah be pleased with him] said, “O Arabs! Indeed, the affair I fear for you the most is Riyaa and Shahwa Al-Khafiyyah”. It was said to Abu Daawud As-Sijistaani, “What is Ash-Shahwa Al-Khafiyyah?” He said, “Love of leadership”. [Majmoo Al-Fataawaa 10 /214-215]

 

Illegal Partisanship

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee [may Allah have mercy upon him] said:

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 affair 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 Allaah be pleased with all of them], so she defends Aa’isha’s position solely due to the fact that she is a woman like her. So, when she presumes and then claims that Aa’Isha is correct and those men who oppose her position are mistaken, then 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 illegal partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. [An Excerpt From Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee. Vol 11. Page 294]

 

Conversation between Abu Jahl and His Nephew Al-Musawwar Bin Makhzamah

 

Al-Musawwar Bin Makhzamah: ‘’O my uncle! Did you use to accuse Muhammad of lying before he started saying what he says now [i.e. his call to Tawheed]?

Abu Jahl: “By Allah, indeed Muhammad was a trustworthy young man amongst us and we have never experienced lying from him.

Al-Musawwar Bin Makhzamah: “O my uncle! So why is it that you do not follow him?”

Abu Jahl: “O son of my sister! We competed with Banu Hashim in nobility [i.e. which clan is more noble], so they used to feed [the pilgrims] and we used to feed the [pilgrims]; they used to provide water for [the pilgrims] and we used to provide water for [the pilgrims]; they used to give protection [to the destitute] and we used to give protection [to the destitute] until we were equal [i.e. in competing one another for nobility]. Then they said, “There is a Prophet from us”, so when are we going to get something similar to this!!

Conversation between Abu Jahl and Akhnas Bin Shuraiq

Akhnas Bin Shuraiq said to Abu Jahl on the day of Badr [i.e. the battle of Badr]: “O Abul Hakam! Inform me about Muhammad, as to whether he is a truthful person or a liar, for indeed there is no one here from Quraish who will hear our speech?

Abu Jahl replied to Akhnas: “Woe to you! By Allah, indeed Muhammad is a truthful person and Muhammad has never lied, but if Banu Qusay take the leadership, the position of gatekeepers of the Kabah, providers of water for the pilgrims and Prophet hood [i.e. the Prophet Muhammad is from their clan], then what will the rest of Quraish have?! [Hidaayatul Hayaaraa Fee Ajwibatil Yahood Wan-Nasaaraa’ pages 18-19]

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

إنّ الإنسانَ قد يَعرفُ أنّ الحقَّ مع غيره،ومع هذا يَجحدُ ذلك؛لحسدهِ إيّاه أو لطلبِ عُلُّوهِ عليه أو لهوى النّفسِ،ويَحملُه ذلك الهَوى على أنْ يعتديَ عليه ويَرُدَّ ما يقولُ بكلِّ طريقٍ،وهو في قلبهِ يَعلمُ أنّ الحقَّ معهُ”

(الإيمان)(ص١٥٢)

“Indeed, a person may know that the truth is with other than him, (but) despite this, he wilfully denies it due to his envy towards (the one with the truth) or due to seeking to be superior over him or due to desire; and this desire makes him transgress against him and rejects what he says in every way, whilst knowing – in his heart – that the truth is with him (i.e. the one he opposes).

 

A Subtle Affair Related to Inclinations

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

فيجب على كل مسلم أن يفتش نفسه فقد يميل إنسان إلى صاحب الحق لهوى ، فقبل أن يتبين له الحق يتمنى أن يكون فلان هو المنتصر بالحجة أو غيرها فتميل نفسه لأنه فلان ، ولو كان على الحق لا يجوز أن يوجد هذا الميل، فيقول: إذا وجد هذا الميل ولو مع صاحب الحق يكون من حكم الجاهلية ، وهذا أمر لا يخطر بالبال عند كثير من الناس

فيجب على المسلم أن يراقب الله في القضايا المختلف فيها ، وأن يكون قصده فقط معرفة الحق سواء مع هذا أو مع ذاك .

ومن هنا يقول الشافعي : “إذا دخلت في مناظرة لا أبالي إذا كان الحق مع صاحبي أو معي” فلا يبالي ولا يتمنى أن يكون الحق معه بل يتمنى أن يكون مع صاحبه وأن تكون النصرة له ، هذا هو الخلق العالي وهذا هو الدين المستقيم

It is obligated to every Muslim to examine himself, for indeed a person might incline towards (another) person who is upon truth based on his desires; then even before the truth is clear to him, he wishes that such and such person should be the one aided with the proofs or something else, so, his soul inclines (towards that person) because he (i.e. that person) is such and such (personality). Therefore, even if that person is upon the truth, it is not permissible for this type of inclination to be present. If this type of inclination is present, even with the person upon truth, it is considered to be a trait of pre-Islamic ignorance. This is an affair that does not cross the minds of many people. Therefore, it is obligated on a Muslim – in relation to affairs wherein people differ- that he is attentive to the fact that Allaah knows, sees and hears everything, and his intention (goal or aim) should only be that he (wants) to know the truth whether it is with this or that person. And in relation to this, Imam Ash-Shafi’ee said, “When I enter into a discussion, I am not bothered whether the truth is with me or with the other person”. So, he is not bothered nor does he wish that the truth is with him; rather he wishes that it is either with the other person or with him. This is the lofty moral conduct and the upright religion. [http://www.rabee.net/ar/articles.php?cat=8&id=172. slightly paraphrased ]

 

A Subtle Affair Regarding Patience

Sa’eed Bin Jubayr [may Allah have mercy upon him] said, “Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113]

Regarding the statement “Patience is the person’s acknowledgement that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim said, “It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allah”, Imam Ibn Al-Qayyim Qayyim said, “It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”, meaning we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim Qayyim said, “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allaah, then he is not one who is patient”. [Iddat As-Saabireen pages 183-184]

We ask Allah:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دَعْوَةٍ لاَ يُسْتَجَابُ لَهَا

O Allah! I seek refuge in You from helplessles incapacity, from laziness, cowardice, miserliness and senility, and from punishment of the grave. O Allah! Grant to my soul righteousness and purify it, for You are the Best Purifier of it; You are its Protector and Guardian. O Allah! I seek refuge in You from the knowledge which does not benefit, a heart that does not fear (You), a the soul that does not become contented and a supplication that is not responded to. [Saheeh Muslim2722]

[1] Scholar Behind My View Is More Knowledgeable Than the Scholar Behind Yours

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

Imam Ash-Shawkaanee, may Allah have mercy on him, said:

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh).

Sharh As-Sudoor Bi-Tahreem Raf Al-Qubur pages 1-2

Comprehensive advice of a beloved father to a beloved son

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

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

Abdullāh, the son of Imam Ahmad, once said to his father: “O my dear father! Give me some advice”. He replied: “O my dear son! Make an intention to do good, for indeed you will not cease to be upon good as long as you intend good”.

This is great advice- easy for the one who is asked, easy to understand and easy to put into practice by the questioner. The doer of it is rewarded constantly- continuous and ongoing because of its lasting and continuous nature. It applies to all inward acts of the heart that are required by the Shariah, whether related to (one’s dealing with) the Creator or the creation. A person is rewarded for such intentions, and I have not found any scholarly disagreement concerning the reward for them. Shaikh Taqi Ad-Deen, may Allah have mercy upon him, said in his book Kitāb al-Īmān: “Whatever good speech or good deed is intended, then indeed, it is written for a person as one good deed. When it becomes actual speech or action, ten good deeds are recorded for him, up to seven hundred times as much. This is based on the well-known hadith concerning intention”.

Acting upon this advice also necessitates abandoning the actions of the heart that are considered blameworthy by the Shariah, for whoever does them is no longer within Allah’s protection and safeguarding; rather, he may have fallen into something from which evil and punishment are feared. This text demonstrates that a person is held accountable for blameworthy actions of the heart. Similarly, is the statement of Imam Ahmad in the section that comes before the sections on learning the Qur’an and Hadith: “If you would like Allah to continue for you what you love, then persist in doing what He loves”. As for when one neither intends good nor evil, it is far-fetched that a rational person would be completely free of either intention. Then, among good intentions there are some that are obligatory and if abandoned, then without a doubt, one has committed something forbidden.

What a piece of advice this is! How great its impact, and how great its benefit! We ask Allah, The Most High, to grant us and our Muslim brethren the ability to act upon it, grant success in adhering to it, and in all that He loves and is pleased with. Amin. The likes of this (matter) are admonitions (advices) of the Imams of the Muslims—may Allah be pleased with them all. And Allah, Glorified be He, free from all imperfections, knows best.

Al-Aadab Ash-Shar’iyyah 1/159-160. Publisher: Risalah Publishers 1st Edition 1436 [2015]

Exercising caution before promoting people – By Al Allamah Zayd Bin Hadi Al-Mad’khali

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Featured, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Tamyee'.

Question 31: Exercising caution by not promoting some of those from whom (certain questionable) stances or statements have manifested until his situation becomes clear: is this action considered to be correct or not?

The Shaikh, may Allah have mercy upon him, responded:

First, I say: it is not permissible to harbour an evil suspicion towards Ahlus Sunnah Wal Jama’ah — those who adhere to it (i.e. the path of Ahlus Sunnah), establish loyalty to its people, sit with them, and distance themselves from the people of (vain) desires and Bid‘ah.

(On the other hand), it is permissible to harbour an evil suspicion towards the one who (manifests) its reasons (or signs that warrant harbouring an evil suspicion), such as the one you see getting angry when the people of Bid‘ah are mentioned- (when they are) spoken against and warned against in general; or you hear him defending them — whether groups or individuals; or there are indications from which manifests that indeed the individual is one who dilutes the methodology of Ahlus Sunnah. (In this case), neither promote him nor direct (people) to take knowledge from him until the safety of his situation is clear to you. Then, you may guide students of knowledge to take knowledge from him; or it becomes clear to you that he is allied with the people of Bid‘ah, even by promoting them or not denouncing them. [Footnote a] Then beware of him and warn against him. And (indeed) what the poet said is true: “And whatever a person may possess of a trait, even if he thinks it is hidden from people, it will (eventually be known”.

Thus, O caller to the path of Allah! With regards to this person and the one like him, you should clarify his mistake to him in a clear and explicit manner, and present to him the proofs by which truth is distinguished from falsehood. Then observe to which group he inclines, which people he associates with, and with whom he comes and goes. And know that whoever conceals his Bid‘ah from Ahlus Sunnah, his companionship and affiliations will not be hidden from them. [end of quote] [Source: al-Ajwibah Al-Athariyyah an al-Masāʾil al-Manhajiyyah: Khamsūna Suʾālan wa Jawāban pages 96-97. Paraphrased]

We ask: Provide us with only one example where Shaikh Abu Iyaad, may Allah preserve him, became angry or defended any person of Bidah – individual or group – when they were mentioned and criticised! Provide us with one clear example, with clear, unambiguous evidence, where Shaikh Abu Iyaad dilutes the methodology of Ahlus Sunnah Wal Jama’ah! Provide us with one example where Shaikh Abu Iyaad promotes any man of Bidah or directs people to benefit from them! Provide us with one situation where Shaikh Abu Iyaad associates with Ahlul Bidah—whether individuals, groups, or anyone connected to them in any way! Therefore, we ask once more, “Where is the clear, unambiguous evidence for the Tabdee against Shaikh Abu Iyaad, claiming he is a plant?”

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[7] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[8] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[9] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[10] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[11] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[12] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

[13] Still Waiting! Where’s The Clear, Unambiguous, Knowledge-Based Shariah Proof for the Tabdee

Footnote a: https://salafidawahmanchester.com/2026/06/03/amicable-and-fruitful-discussions-with-mature-friends-on-enjoining-good-and-forbidding-evil/