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Author: Abdullah Jallow

[1] Some Perils Associated with the Heart’s Attachment to Images

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

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

If the heart loves Allah and devotes all the religion sincerely to Him, it will not give a share of this love to anyone else, let alone being afflicted with infatuation; but when afflicted with infatuation, this is due to its deficient love of Allah. This is why due to Yusuf’s, peace be upon him, love of Allah and sincerely devoting all the religion to Allah alone, he did not depart from it; rather Allah said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

But as for the wife of the Azeez, she and her people were polytheists, and due to this she was afflicted with infatuation. [1]

Those people whose hearts are infatuated with images receive the greatest punishment and the smallest reward. This is because if the heart of one who is infatuated with images continues to be attached and is enslaved, various types of evils, loss and corruption will be gathered for him, which none besides Allah can enumerate. Even if he is safe from committing a major lewd act, the continuous attachment of the heart to the image without committing a lewd act is a greater than the harm that afflicts a person who commits a sin and then repents, thus the effect of that sin ceases to exist in his heart. The greatest aspect of this calamity is when the heart turns away from Allah. This is because when the heart tastes the worship of Allah and being sincere to Him, there will never be anything sweeter than that- neither tastier and enjoyable nor better. A person does not abandon something beloved to him except due to another beloved thing that is more beloved to him, or due to fearing harm. The heart is turned away from a corrupt love by an upright love or due to fearing harm. Allah, The Exalted said about Yusuf, peace be upon him:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Thus, Allah turned His servant away from that which would plunge one into evil due to inclining towards an image and being attached to it, and turns him away from lewd conduct due to his sincerity to Allah. [2]

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

Hearts that are emptied of love for Allah, turned away from Him and seeking remedy from others besides Him, are afflicted with infatuation with images. This is because when the heart is filled with love for Allah and a strong love for meeting Him, this infatuation with images is repelled from it. For this reason, Allah, The Most High, stated about Yusuf, peace be upon him:

كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.

This shows that sincerity is a means to repelling (evil). Because of this, some of the pious predecessors said: “Infatuation is an agitation in empty hearts”. Meaning: emptied of other than what they crave for. [3]

[1] Majmu Al-Fataawaa 10/135

[2] Al-Ubudiyyah 114-115

[3] at-Tib An-Nabawi. page180

 

We’ll Scrutinise Everyone Who Brandishes Credentials to Mislead Our Sons and Younger Companions

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

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, was asked: “The believer does not get stung in the same hole twice. Is this a hadith?

Answer: Yes, it is an authentic Hadith and its meaning is that it is obligated to a believer that he is cautious if he was harmed by a person. If Zayd once deceived him, he is then cautious so that Zayd does not deceive him again. If Amr committed injustice against him in a mutual dealing, he is cautious in another mutual dealing. This is what the affair is, meaning that it is obligated to him to prevent the evil of the one who deceived or harmed him the first time. [1] [end of quote]

You are being closely observed, whether those watching you are speaking or staying quiet. Over the last thirty years, we have seen that some cunning and opportunistic individuals wait for the right moment to mislead those who are unaware of past events. With more life experience than many in the younger generation, they intentionally take advantage of a younger person’s lack of Manhaj historical knowledge, creating an information gap. Young people of Sunnah depend on older scholars and experienced students of knowledge to understand events they haven’t lived through, so evil indeed is the one who misuses that trust.

We witnessed how some tried to twist our understanding of the history of the Salafi Manhaj and Dawah Salafiyyah in the West. They worked hard to change the truth, and some of us ended up forming ideas based on selective facts, misleading stories, and false comparisons, instead of a knowledge-based understanding based on the Book, the Sunnah, and the understanding of the Salaf. Because of those deceptive individuals, such as Kahlan, confusion about the truth spread widely on certain issues, particularly Hizbiyyah and Al Walaa Wal Baraa. By continuously creating doubt, they made it hard to tell clarity from confusion, specifics from general ideas, and the restricted from the unrestricted in these topics.

After causing confusion, they portrayed themselves as reliable guides. This was a typical persuasive strategy: initiate doubts and ambiguities, then provide so called certainty. Once history was distorted, many overlooked the lessons from past Fitan, except for the one whom Allah safeguarded. Whenever new distortions appeared, the damaging orientations reemerged, leading to a very negative result, as twisted narratives always split people into simplistic groups and prevent constructive dialogue based on clear knowledge based proofs. So, do not merely take everything from an older person who says: “I was there.” “You weren’t alive then.” “Trust me—you can’t understand.”

Certainly, personal experience holds great value, but it is not infallible. Memory can be shaped especially when deceivers intentionally recall events in a different way. Furthermore, keep in mind that deceivers do not always directly challenge principles; instead, they alter their definitions and realities. They might change some suble principles of Al-Jarh Wat Tadeel to rationalise actions – whether Ghuluw or Tamyee. They could reinterpret the call to ‘follow the truth’ to mean loyalty to a specific group. You might encounter some Mumayyi who tries to redefine tolerance as accepting any claim without robust scrutiny. You might come across an extremist or forceful person who deceitfully seeks to redefine critical thinking to make you reject established proofs. Thus, over time, familiar terms maintain the emotions attached to them while their true meanings gradually change.

So, O young people! Take care of yourselves! A robust way to safeguard yourselves is by asking questions, such as: What proof backs this claim? Is this person fairly presenting the strongest opposing views? Are they pushing me to think for myself, or are they trying to make me depend on them, name-dropping, or just engaging in back-and-forth arguments? Is this someone who evades questions, such as those refuted by Shaikh Abu Iyaad due to their lies and distortions?

Finally, there is no doubt that older generations hold valuable knowledge that younger ones cannot learn directly. The aim is not to distrust the elderly, but to assess their claims based on evidence, consistency, and willingness to be questioned. A reliable elder encourages independent thinking within the limits of Shariah, while a deceitful elder makes others reliant by dictating their beliefs about history, knowing that one’s view of the past influences his current thoughts and choices, especially when required to establish sound alliances.

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

[1] https://binbaz.org.sa/fatwas/12579/%D9%87%D9%84-%D9%87%D8%B0%D8%A7-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D9%84%D8%AF%D8%BA-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86-%D9%85%D9%86-%D8%AC%D8%AD%D8%B1

Fearmongers Who Weaken Resolve in Times of Adversity

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

Allah, The Most High, said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]

Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience. Since their lack of certainty is due to their lack of patience, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the one whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. (1)

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one mentioned by Allah in the verse:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’. 24] (2)

(1) At-Tibyaan Fee Aqsaamil Qur’an 83-88

(2) An Excerpt from Al-Fawaa’id page 299

Spider Web Shubhah

Written by Abdullah Jallow on . Posted in Basics, 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'.

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

“What is the correctness (or validity) of the statement made by some (people): A scholar cannot be refuted except by (another) scholar?”

Response: If silence is employed in the face of his misguidance and there is no scholar to clarify the truth, while this one- who is of a much lesser status (or considered much inferior in knowledge) – possesses evidence and proof, it is incumbent upon him to present what he has. The point is that a scholar and a student of knowledge should only speak based on knowledge and should not engage in any matter without knowledge.

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

And do not pursue that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Israa 36]

Speaking based on ignorance in any speech, even if made by a scholar, is rejected and not accepted. It is unlawful and may even lead to a level greater than disbelief in Allah, The Mighty and Majestic, as Allah, The Blessed and Exalted, said:

قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raf 33]

Imam Ibn al-Qayyim stated in his explanation of this verse: Indeed, Allah, Blessed and Exalted, mentioned in stages starting from the lesser to the greater in these matters. The gravest of sins and major sins is to speak about Allah without knowledge, as this encompasses Shirk, disbelief, bidah, and various sins. The root of all calamity lies in speaking about Allah without knowledge, speaking in the name of Allah and His religion without knowledge.

If there is a student of knowledge, meaning, he has knowledge of a matter, proof and evidence, and the scholars have not spoken, he should speak the truth. [Paraphrased] https://youtu.be/KxPnClf4q-g?si=CxJv9NJY_RFFNQEl  paraphrased

The Arabic text below is a statement of Shaikh Abdus Salam Burjess, may Allah have mercy upon him, in Awa’iq at-Talab pages 85-86.

The Shaikh said that when a teacher errs regarding something, the student should deal with him gently according to the circumstances and should not say to him, “You have made an error” or “The matter is not as you say”, rather, he should use kind expressions through which the teacher realises his mistake without unsettling his heart, for this is from the rights that are owed to the teacher…. refutation that is accompanied with bad manners and distressing the person’s heart prevents understanding of what is right…

And just as this is obligated to a student of knowledge when dealing with the teacher, it is also incumbent upon the teacher to return to the truth when he errs. He is not to be prevented from returning to the truth after reviewing a statement he made and finds that it is in opposition to what is correct, for indeed that is a sign of equity and humbling oneself to the truth. Therefore, it is obligatory that one follows what is correct, whether it was conveyed by a younger or older person.

And it is a blessing upon a teacher that he has amongst his students one who notifies him of his mistake and leads him to what is correct, so that he does not persist upon that ignorance. This requires that one shows gratitude to Allah, The Most High, and then being thankful to the person through whom one was guided, whether it was a student or other than him.  [Paraphrased]

 

Avoid this obstacle O young student!

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Ash-Shabee – may Allah have mercy on him – said:

Abu Salama, may Allah have mercy upon him, used to argue with Ibn Abbas, may Allah be pleased with him and his father, and as result he was deprived of a lot of knowledge (1) and deprived of benefiting from him. Indeed, Abu Salama acknowledged this, expressed grief over his behaviour and regretted what emanated from it. In the latter (years) of his life, he said:

“If I had been gentle with Ibn Abbas, I would have acquired a lot of knowledge from him”. (2) [End of quotes]

Do not come across coarse and patronising when speaking to your elders who are upright upon the Sunnah and are known to be people who adhere to proofs. Regardless of how you feel when discussing a Mas’alah, do not be patronising, even though your verbal exchange may appear in the image of pursuing proof. Yes, proof is above everyone, but be gentle and respectful, not patronising.

[1] Jami Bayan Al-Ilm 1/521

[2] Sunan Ad-Darimi 1/394

Self-Accountability and Rectification

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

Imam Al-Aajurree, may Allāh have mercy upon him, said:

If someone said: Clarify the ugly traits of the soul for me.

It is said to him:

They are traits that may have already settled in the soul, and it does not love to be separated from them- numerous traits, and if a person examines his soul he might find them as well.

Indeed, it is a soul that follows (evil or excess) desires and is engaged in the (evil or excess) pleasures of the worldly life.

It has prolonged hope for that which is short-lived and does not show little concern for a lifespan that will inevitably come to an end.

It has a fervent desire to love this worldly life, and when it loves it (through sin or excess), the heart becomes hard and turns away from an abode whose bliss will never come to an end (i.e. Paradise).

It loves traits that it knows will harm it tomorrow, laughs and rejoices, enjoys itself with that which its Lord has forbidden, and grieves morning and evening for that which was not decreed for it of those things it hopes for from the worldly life.

It is a soul facilitated with ease to seek after the (good) things of the worldly life, finds enjoyment in falling short in good deeds which its Lord calls to (or commands), desires to spend wealth in obedience to Allah, but Satan threatens it with poverty, so it inclines towards that which Satan calls to.

Allāh promises it forgiveness and bounty, but it neither has certainty about it nor is pleased with it.

It has firm hope in the promises of the people but is reluctant when the threat of its Lord reaches it.

It pleases the people at the expense of Allāh’s anger and hesitates to please its Lord.

Allāh calls it to have patience during calamities – a means of consolation and solace, but it does not accept.

It pretends in the presence of the people that it fulfills obligations, but fulfills little of that which Allāh obligates on it. It abandons disobedience after being able to do so out of being shy of the people but has little shyness whilst Allāh [The Most Great] watches it.

It gives little thanks for the innumerable blessings of Allāh, utilises the blessings of Allāh [The Most Generous] – day and night – as an aid to disobey Him.

It finds it easy to sit with idle people but finds it difficult to sit with scholars. It obeys (or follows) a deceiver but disobeys the most sincere advisers. It hastens to evil desires but delays repentance today and tomorrow.

Whoever realises these traits in his soul and other than them, he should hasten to discipline it through good behaviour in order to return it to that which is more worthy regarding fear of Allāh [The Mighty and Majestic]- in private and public, having great regret, refrain from the repugnant traits which he knows for sure is with him and continue upon rectification throughout his lifespan. And Allāh is the Bestower of this affair.

An Excerpt from Adab An-Nufūs. page 4

[1] Engagement In Various Types of Worship During Fitan

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

Maqil Bin Yasar, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Worship during Al-Harj is like emigrating to me”. [1]

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

The intent behind Al-Harj in this Hadith is when the affairs of the people are in a state of Ikhtilaat [i.e. chaos, confusion, disorder, disarray etc]. The reason behind the great virtue of worship during this state of affairs is because the people are heedless of worship and diverted from it, and none fulfils it except individuals. [2]

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

The intent behind Al-Harj is Al-Ikhtilaat [i.e. chaos, confusion, disarray] when it occurs between the Muslims. This is because many people are diverted from worship due to this state of confusion. Also killing and blood shed occurs during this state of affairs. Allah’s Messenger, peace and blessings of Allah be upon him, urges a person to engage in worship during the time of fitan because the majority of the people are diverted from worship. The one who busies himself with worship is like one who has migrated to Allah’s Messenger, peace and blessings of Allah be upon him. You know the virtue Al-Hijrah [migration]! Al-Hijrah in the Arabic language means to abandon. Allah said: [وَٱلرُّجۡزَ فَٱهۡجُرۡ – And keep away from the idols]. [Al-Muddathir. 5]

The one who engages in worship during times of fitan and it does not divert him from worship has the reward of one who migrated to Allah’s Messenger, peace and blessings of Allah be upon him, because a Muhaajir [emigrant] leaves his country and flees to Allah’s Messenger in order to safeguard his religion. This took place in the early Islamic era – during the era of the Messenger. So, the word Hijrah [migration] in the Islamic legislation means to leave the land of kufr and settle in the land of Iman in order to safeguard one’s religion.

The word Hijrah is also intended to mean abandonment in general, so the one who abandons Fitna and busies himself with worship has abandoned Fitna and proceeded towards worship. Therefore, Hijrah means to abandon something. Allah’s Messenger said: “A (true) Muslim is the one whom other Muslims are safe from his tongue and hands, and a Muhaajir [emigrant] is one who refrains from what Allah has forbidden”.[a] Therefore, he is a Muhaajir because he abandons what Allah has forbidden and fulfils what Allah has commanded. This Hadith urges a person to engage in worship during times of fitna because Fitna diverts people from worship except the one whom Allah blesses with the ability to abandon Fitna and engages in worship.

However, this does not mean that one refrains from warning against Fitna and clarifying for the people, rather – firstly – he abandons Fitna, warns the people and forbids them from it. This is because just as he would like the people to come to him with good, he should also go to them with good. Just as he loves to be safe from Fitna, he should also love the same for the people. This deed of his is Jihad [striving in the path of Allah] and Inkarul Munkar [i.e. the virtuous act of rejecting evil]. [3] [Footnote a]

Al-Allaamah Rabee bin Hadi Al-Mad’khali, may Allah have mercy upon him,  stated:

Let us increase in obedience to (Allah). Let us be mindful of Shubuhaat and Shahawaat, for indeed the Fitan will be exposed to the hearts. Hudhaifah, may Allah be pleased with him, reported from Allah’s Messenger, peace and blessings of Allah be upon him, who said, “The Fitan will be exposed to the hearts of the people like a reed mat woven stick by stick, and any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus there will be two kinds of hearts: one is pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure, and the other is black and dusty like a worn-out vessel, neither recognizing good nor rejecting evil, but rather immersed in its desires”. [Sahih Muslim. Number 144]

The first type of heart: “Pure like a white gemstone and it will not be harmed by any tribulation as long as the heavens and earth endure”. This is because Allah grants them firmness and not due to their own power or strength; rather Allah grants them firmness:

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. [Ibrahim 27]

Allah bestows His favour upon them by granting them firmness, thus, they are not harmed regardless of the greatness of the Fitan. Let me strike a similitude: I say, indeed amongst the people in the midst of these Fitan – just as Allah’s Messenger described the situation- are those who are firm like mountains; the winds, floods, hurricanes and storms come along, but they do not shake because the Iman in the hearts is like the firm mountains. Allah keeps them away from the Fitan and makes them firm, so they are not harmed. However, other people are like the trees that are moved -by the wind – to the right and the left until they finally fall. Others are like feathers and the Henna leaves- flying along with the Fitan when little Fitna occurs, such as when a mild wind (blows) the fragile leaves to a far-off place. We ask Allah to keep us firm.

The second type of heart is described as “Black and dusty like a worn-out vessel, neither recognising good nor rejecting evil, but rather immersed in its desires”. This is the state of the one whose heart is immersed in Fitnah. He agrees with it and does not reject it, so the Fitnah enters him gradually until his heart is worn out and thus becomes black like a worn-out vessel – a vessel whose mouth is turned upside down, this, regardless of the amount of water, butter fat and other things one attempts to pour into it, it will not accept anything. Indeed, we have often experienced the affair of this category of people – whose hearts are worn out – and regardless the of proofs and pieces of evidence- from the Qur’an and Sunnah – presented to nullify their falsehood, they do not accept that from you. This has to be the case because indeed Allah’s Messenger described such a person as one with a heart that is similar to a worn-out vessel- a heart that neither recognises truth nor rejects evil; rather it is immersed in its desires. Whatever agrees with his desires, he accepts it- not because it is the truth, but rather only because it agrees with his desires. This is similar to the Yahud [i.e. those Yahud who rejected the clear message of the final Messenger], for they know the truth, but wage war against it – accepting what agrees with their desires and rejecting what opposes their desires and wage war against it. This is something rife in this era amongst those whose hearts are worn-out, thus, they reach this state that has been described by Allah’s Messenger.

It is as if we are witnessing this matter whilst Allah’s Messenger describes these people -in our presence- and we can see their deeds and dishonourable stances. [4]

Footnote a:

Amicable and Fruitful Discussions With Mature Friends On Enjoining Good and Forbidding Evil

Do Not Patronise Senior Students When They Clarify, for They Are Following the Footsteps of the Upright Scholars

We ask Allah after Tashahud and before tasleem:

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).

O Allah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

We ask Allah in general:

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]

O Allaah! Rectify My Religion For Me, Which The Safeguard of My Affairs – [A Tremendous Supplication]

[1] Saheeh Muslim: Kitaab Al-Fitan Wa-Ash’raat As-Saa’ah- Chapter: The virtue of Ibaadah During Al-Harj. Hadeeth Number 2948]

[2] Saheeh Muslim Bi-Sharhi An-Nawawi. Vol 17. page 70. Hadeeth Number 2948. slightly paraphrased. Publishers: Daar al-Kutub Al-Ilmiyyah. Ist Edition 1421 (Year 200) ]

[a] Bukhaari. Hadeeth Number 2382 and Muslim. Hadeeh Number 84]

[3] https://youtu.be/-HxAEXdPD-M?si=tk1PPPvtR57pA4QR

[4] An Excerpt from Marhaban Yaa Talib Al-Ilm. pages 206-208

A Blind and Frail Old Man’s Commitment to the Truth

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

I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger (ﷺ) asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly”

Aa’Isha (the mother of the faithful believers) reported:

The commencement of the Divine revelation to Allah’s Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet (ﷺ) replied, “I do not know how to read.” The Prophet (ﷺ) added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3)

Then Allah’s Messenger (ﷺ) returned with the revelation and his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.” Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allah’s Messenger (ﷺ) described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger (ﷺ) asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while. [Saheeh Al-Bukhaari. Number 3]

Regarding the statement of Waraqa [may Allaah have mercy upon him], I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger (ﷺ) asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly” – Meaning, wished that he was a young man when Islam would appear so that he can be more able to aid the Prophet. (1)

Is supplication made for Waraqa Bin Nawfil and to ask Allah to have mercy upon him?” Yes, Al-Hakim reported in Al-Mustadrak (4211) in a Marfoo Hadith transmitted by Hishaam Ibn Urwah from his father, who transmitted from Aa’isha that the Prophet said : “Do not revile Waraqah, for indeed I saw that he has a garden or two gardens”. (2)

[1] Fat-hul Baari 1/35. Daarus Salaam. 1st Edition 1421AH

[2] Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhari. 1/11. Hadith also found in Saheeh Al-Jaami 7320

When You Cannot Lift Them Up, Do Not Push Them Down

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

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif.

An Excerpt from “Al HeAjwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43-44

When Is Backbiting Allowed?

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

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings of Allah be upon him, said: Do you know what backbiting is? They replied: Allah and his Messenger know best. He said: It is to mention your brother what he dislikes. Someone asked, What if what I said is true? He replied: If what you said about him is true you have backbitten him, and if it is not true you have slandered him. [Muslim]

When Is Backbiting Allowed

When a person makes a complaint about an oppressor to a person who has the ability to stop the oppression.

When seeking help to stop an evil- by making that known to the person who has the ability to stop the evil.

When seeking for a fatwa.

When warning the Muslims so that they are not deceived.

When mentioning a person who commits his evil openly or one who calls to bidah.

When identifying someone with a physical defect, whilst not intending defamation.

Subul As-Salaam-  4/553-554