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Author: Abdullah Jallow

A Clarification By Ibn Al-Qayyim Sheds Light On The Basis of The Extreme Indecency at the So-called Opening Event of The Paris Olympics

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Mental Health, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Shirk, Sin.

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

Quote:

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

Whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images, and infatuated with them. Allah says:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shurat 36-37]

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires. These three matters constitute shirk, injustice, and indecency. Shirk and invoking other than Allah is the ultimate affair related to the heart’s attachment to other than Allah, murder is the ultimate affair related to going along with one’s intense anger and fornication is the ultimate affair related to going along with the intense urge of one’s desires. Due to this, Allah mentioned the three together in the Ayah:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqaan. 68]

These three affairs invite to one another – Shirk inevitably leads to injustice and indecency, just as Tawheed [sound Islamic Monotheism] and Ikhlaas [sincerity] turn a person away from them. Allah [The Exalted] stated [about Prophet Yusuf)]: [ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ – Thus it was, that We might turn away from him evil and indecency. Surely, he was one of Our chosen, guided slaves. [Surah Yusuf. Aayah 24] – Meaning, turned him away from infatuation and illegal sexual intercourse.

Likewise, injustice inevitably leads to Shirk and indecency because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

As for Tawheed and justice, Allah said: [شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ – Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. Aayah 18]

As for injustice and Shirk, Allah says: [إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ – Verily, Shirk is great injustice]. [Surah Luqmaan. 13]

Indecency leads to Shirk and Injustice, especially when there is a strong desire which cannot be reached except through some type of injustice, such as seeking help through magic and shaytaan. And indeed Allah mentions both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Nur. 3]

These three affairs [i.e. Shirk, Indecency, and Injustice] can either be the cause of one another or inevitably lead to one another. This is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images, and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shurat 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah says: [وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ – And those who avoid the greater sins and indecency – Meaning, avoid the intense urge towards lowly desires]. Then Allah says: [وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ – And when they are angry, they pardon]. This opposes the intense strength of anger; so Allah mentions Tawheed, pardon and justice together, and they are that which gathers every good. [An Excerpt from Al-Fawaa’id 131-132]

At the so-called opening ceremonies of the Olympics, it is increasingly common to see Satanists, secularists, and atheists showcasing infernal figures and terrifying animals. Quote: The ceremony’s artistic director, Thomas Jolly, said there was no intention to 2mock or denigrate anyone” and explained the scene in question was designed to reference pagan gods. [BBC 28 July 2024]

Allah, The Exalted, says:

وَڪَيۡفَ أَخَافُ مَآ أَشۡرَڪۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا‌ۚ فَأَىُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ

And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided. [Al-An’am 81-82]

Meaning: How can this be justified through sound intellect or to the one with sound understanding that one fears what you ascribe as partners to Allah, even though neither can it benefit nor harm, but you do not fear that you have ascribed things as partners to Allah for which Allah has neither sent down any proof nor legislated it?! The person who sets up a deity that has not created anything as a partner to Allah, [The Lord and owner of everything, the owner of all the means and causes of harm and benefit); rather such a deity is created, neither can it benefit nor harm itself and those who worship it, neither can it give life nor death, nor raise the dead], prostates to it, humbles himself to it and devoted to it, this person is more worthy of fearing (evil consequences and destruction) than the one who has not ascribed another deity as a partner to Allah, but rather he declares that Allah is one – the only true deity, the one with absolute Lordship, the only one who possesses perfect greatness and authority, the only deity that deserves to be loved, feared and direct one’s hope. [An Excerpt from Badaa’i at-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 1/352] 

Allah, The Exalted,  says:

أَمْ اتَّخَذُوا آلِهَةً مِنْ الأَرْضِ هُمْ يُنشِرُونَ

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

أَمْ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ هَذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُول ٍإِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاعْبُدُونِ

Or have they taken (for worship) aliha (gods) from the earth who raise the dead? Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! He cannot be questioned as to what He does, while they will be questioned. Or have they taken for worship (other) aliha (gods) besides Him? Say: “Bring your proof:” This (the Qur’an) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse.  And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (Alone and no one else).” [Al-Anbiyaa. 21-25]

Allah, The Exalted, states His disapproval of the polytheists – those who (worship things which they have adopted as) gods in the earth, even though these (so called) gods are absolutely incapacitated and powerless. Neither are they are able to bring them back to life nor resurrect them, and this is further explained by the statement of Allah:

 وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلاَ يَمْلِكُونَ ِلأَنفُسِهِمْ ضَرًّا وَلاَ نَفْعًا وَلاَ يَمْلِكُونَ مَوْتًا وَلاَ حَيَاةً وَلاَ نُشُورًا

Yet they have taken besides Him other aliha (gods) that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead. [Al-Furqaan. 3]

Allah, The Exalted, says:

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ

لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُحْضَرُونَ

And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so-called gods). They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). [Yaa Seen 74-75]

A polytheist [or idolater] worships a created thing that can neither benefit nor harm, and he abandons sincere worship to Allah – The One Who is Perfect [i.e. the only possessor of Perfect Names and Attributes; free from all weaknesses, shortcomings, and imperfections], and in His Hand is the absolute control over all benefit and harm. This shows that a polytheist [or idolater] is not blessed [with guidance], his ignorance is established as well as the severity of his unjust behaviour towards Allah because it is only befitting that there is only one [true] deity, just as there cannot be except one [true] Lord. And because of this, Allah, The Exalted, says:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

Had there been therein (in the heavens and the earth) gods besides Allah, then verily both [i.e. the heavens and the earth] would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! [Al-Anbiyaa. 22]- Meaning: Both the heavens and the earth would have been ruined as well the creation in them.

The heavens and the earth – as one can see – are in a perfect state, intact and in perfect order. Neither is there any defect in them and obstacles [to its perfect order] nor conflict in its organisation. Therefore, this shows that the One who controls and regulates its affairs is One- its Lord is one and the deity [under whose control they are maintained] is One. If it were the case that the heavens and the earth has two [deities] that control and regulate its affairs- two lords or more, then its perfect order would have been ruined and its foundations would have been undermined. That is because they would have been obstacles and opponents to one another; so if one of them wishes to plan and administer something and the other one wishes that it should not take place, then it would be impossible for both their wishes to be fulfilled. [On the other hand], the fulfillment of the wishes of one of them would have shown that the other one is weak and unable to do whatever he wants; and it is impossible that both of them will agree on everything.  Therefore, the wish of The Irresistible [i.e. Allah- the only True Lord and besides Him every other deity is false]- is what will be fulfilled without anyone being able to prevent or repel it. And this is why Allah [The Exalted] said:

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَى بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! [Al-Muminoon. 91] [An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

Few Matters That Suffices Regarding The Virtue of The Prophets

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

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

وقال ابنُ القَيِّمِ: (يَكفي في فَضْلِهم وشَرَفِهم أنَّ اللهَ سُبحانَه وتعالى اختصَّهم بوَحْيِه، وجعَلَهم أُمَناءَ على رسالتِه، وواسِطةً بينه وبين عبادِه، وخَصَّهم بأنواعِ كراماتِه؛ فمنهم من اتخذه خليلًا، ومنهم من كلَّمه تكليمًا، ومنهم من رفعه مكانًا عليًّا على سائرِهم دَرَجاتٍ، ولم يجعَلْ لعبادِه وصولًا إليه إلَّا من طريقِهم، ولا دخولًا إلى جنَّتِه إلَّا خَلْفَهم، ولم يُكرِمْ أحدًا منهم بكرامةٍ إلَّا على أيديهم؛ فهم أقرَبُ الخَلقِ إليه وسيلةً، وأرفَعُهم عنده درجةً، وأحَبُّهم إليه وأكرمُهم عليه، وبالجُملةِ فخَيرُ الدُّنيا والآخرةِ إنما ناله العبادُ على أيديهم، وبهم عُرِفَ اللهُ، وبهم عُبِدَ وأُطيعَ، وبهم حصَلت محابُّه تعالى في الأرضِ

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

It is sufficient concerning their virtue and nobility that Allah, Glorified and Exalted be He, specifically chose them for His revelation, made them trustees of His message, the ones through whom Allah’s servants receive His guidance, and specifically favored them with various types of His blessings. Among them are those whom He took as close friends (i.e Ibrahim and Muhammad), those whom He spoke to directly (i.e. Musa and Muhammad), and those whom He raised to high ranks above all others (i.e. Muhammad, Nuh, Ibrahim, Musa, and Isa). He did not ordain a path for His servants to reach His pleasure except through them, nor enter His paradise except behind them. He did not honor any of them (i.e. the people) with a blessing except through their hands. They are the closest of creation to Him as a means of drawing close to Allah, the highest in rank in His presence, and the most beloved and honored by Him. In summary, the best of this world and the Hereafter is only attained by people through them. Through them Allah is known, worshipped and obeyed, and through them Allah’s love is attained on earth.

Source: “Tariq Al-Hijratayn 350”

(Paraphrased)

Your feedback is welcomed to improve this translation.

Jazaakumullaahu 

An Important Matter to Always Recall With Our Close Friends

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

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

The Initial Affair Required In Our Relationships With Close Friends Is Love For The Sake of Allah, and Sincere Advice, But Not Suspicion

Anas, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [Al-Bukhari 16]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”.

Al-Allaamah Zaid Bin Haadi Al-Mad’khali, may Allah have mercy upon him, commented as follows:

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Shariah. Regarding the religious benefits of this love, (it brings about) cooperation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment of) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence, or it may have occurred due to tale-carrying and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Awnul Ahadis Samad Sharhu Al-Adab Al-Mufrad 1/445-446]

Making Fun of Any Prophet of Allah, Including Noble Prophet Isa, is Tantamount to Disbelief In Allah

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

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

Allah says:

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ.

Say (O Muhammad): “We believe in Allah and in what has been sent down to us, and what was sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob) and Al-Asbat [the twelve sons of Ya’qub (Jacob)] and what was given to Musa (Moses), ‘Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allah) we have submitted (in Islam).” (Aal Imran 84)

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

إِنَّ مَثَلِى وَمَثَلَ الأَنْبِيَاءِ مِنْ قَبْلِى كَمَثَلِ رَجُلٍ بَنَى بَيْتًا فَأَحْسَنَهُ وَأَجْمَلَهُ ، إِلاَّ مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيَعْجَبُونَ لَهُ ، وَيَقُولُونَ هَلاَّ وُضِعَتْ هَذِهِ اللَّبِنَةُ قَالَ فَأَنَا اللَّبِنَةُ ، وَأَنَا خَاتِمُ النَّبِيِّينَ

“My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!’ So I am that brick, and I am the last of the Prophets.” (Al-Bukhari 3535)

وقال القاضي عياض رحمه الله
” من استخف به – يعني بنبينا صلى الله عليه وسلم – أو بأحد من الأنبياء ، أو أزرى عليهم ، أو آذاهم ، أو قتل نبيا ، أو حاربه : فهو كافر بإجماع ” انتهى من ” الشفا بتعريف حقوق المصطفى ” (2/284)

Al-Qadhi Iyaad, may Allah have mercy on him, said: “Whoever belittles – meaning our Prophet, peace be upon him – or any of the prophets, or mocks them, or harms them, or kills a prophet, or fights him, he is a disbeliever by consensus.” (Ash-Shifaa bi-Tareef Huqooq Al-Mustapha 2/284)

 

Some Veses of The Qur’an In Which Noble Prophet Isa, peace be upon him, is mentioned

Allah says:

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

And indeed, We gave Musa (Moses) the Book and followed him up with a succession of Messengers. And We gave ‘Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed. (Al-Baqarah 87)

تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ

Those messengers, We favoured some over others (by making them superior in some qualities and aspects). Among them were those that Allāh spoke to (directly) and He raised some of them in degrees (of honour). And we gave to Jesus, Son of Mary, clear, evident signs and We supported him through the Sanctified Spirit (Gabriel). Had Allāh so willed, the succeeding generations (who came after those messengers) would not have fought each other, after clear evidences had already come to them (through those messengers). However, they differed among themselves. From them were those who believed and from them were those who disbelieved. And if Allāh had willed, they would not have fought each other, but Allāh is the doer of whatever He wills. (Al-Baqarah 253) [Translation by Shaikh Abu Iyad]

إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ

(Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [“Be!” – and he was! i.e. ‘Iesa (Jesus) the son of Maryam (Mary)] from Him, his name will be the Messiah ‘Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.” (Aal Imran 45)

فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ

Then when ‘Iesa (Jesus) came to know of their disbelief, he said: “Who will be my helpers in Allah’s Cause?” Al-Hawariun (the disciples) said: “We are the helpers of Allah; we believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah).” (Aal Imran 52)

إِذْ قَالَ ٱللَّهُ يَٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ وَرَافِعُكَ إِلَىَّ وَمُطَهِّرُكَ مِنَ ٱلَّذِينَ كَفَرُوا۟ وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوْقَ ٱلَّذِينَ كَفَرُوٓا۟ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

And (remember) when Allah said: “O ‘Iesa (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that ‘Iesa (Jesus) is Allah’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allah) superior to those who disbelieve [in the Oneness of Allah, or disbelieve in some of His Messengers, e.g. Muhammad SAW, ‘Iesa (Jesus), Musa (Moses), etc., or in His Holy Books, e.g. the Taurat (Torah), the Injeel (Gospel), the Quran] till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.” (Aal Imran 55)

May guide or curse those who belittle Prophet Isa Aamin.

Contemplating Some of The Strategies and Maneuvers of The Gossipers and Rumourmongers During The 2000s

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Morals and Manners - 'Akhlaaq'.

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

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

إنَّ الحَلاَلَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُما أُمُورٌ مُشْتَبِهَاتٌ لاَ يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى الشُّبُهَاتِ فَقَدِ اسْتَبْرَأَ لِدِينِهِ وعِرْضِهِ، ومَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلاَ وإِنَّ حِمَى اللهِ مَحَارِمُـهُ، أَلاَ وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلاَ وهِيَ الْقَلْبُ

“That which is lawful is clear and that which is unlawful is clear and between the two are ambiguous matters which many people do not know of. So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour. And whoever fell into the doubtful matters has fallen into the unlawful, just like the shepherd who grazes his flock around the sanctuary (of a king), all but grazing therein. Indeed, every king has a sanctuary (that cannot be violated) and indeed the sanctuary of Allāh is his prohibitions. Indeed, there is a morsel of flesh in the body which if it is sound the whole body is sound and which if it is corrupt the whole body is corrupt. Indeed, it is the heart.” [1]

The Messenger, peace and blessings of Allah be upon him, said:
دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ

“Leave that which makes you doubt for that which does not make you doubt.” [2]

When whispers, insinuations, and rumours started to circulate, they wielded such influence that they incited action even in the absence of validity. Initially, the gossipmongers purported to be disseminating knowledge or providing helpful feedback, yet those who supposedly required their input remained oblivious to their alleged constructive criticism and instead received it through others in the image of discreet defamation. When confronted, the gossipmongers and rumourmongers used to shift blame onto others for not being open to criticism or claimed entitlement to their opinion, despite being guilty of backbiting. However, much of what was said remained unverified, yet still managed to resonate with those who shared similar grievances, and created a misleading narrative for those seeking clarity. The spread of rumours seemed helpful to those who struggled to understand a situation, while the gossipmonger’s true strategies were very clear to insightful observers – to sow confusion or boost their own image at the expense of others, thus they manipulated perceptions to gain support.

The gossipers and rumourmongers employed a strategy when it came to selecting their audience, focusing on individuals who were already plagued by uncertainty or those whose vulnerabilities were assuaged by the rumours and gossip they provided. Sometimes, despite the scepticism of their listeners, the relevance of the information to their exaggerated grievances often outweighed any doubts, prompting them to eagerly engage in discussions about other, more absurd rumours. Sometimes, even when the rumour seemed far-fetched based on what the targeted audience knew to be true, they turned a blind eye because it was about someone they disliked. Indeed, people often used to spread rumours to boost their ego and make themselves feel more informed or in control of certain situations, or to oppose individuals they considered to be obstacles to their ambitions. In this manner, they strategically singled out a specific group to accentuate divisions between groups – placing one group on a pedestal above another, whether to curry favour with prominent figures who can enhance their standing within their social circle and advance their agendas or to sway the opinion of the gullible and unsuspecting onlooker. When they spoke to someone considered a confidant, they exuded boldness and confidence in their rumours and gossip. However, when they addressed someone they do not view as a close ally or someone lacking interest, they subtly initiated a conversation by inquiring if the other party has also observed the same details. This method allowed them to subtly contribute to the growing list of criticisms against their targeted individuals. This was a strategic approach to spreading rumours, aiming to position themselves as perceptive observers or individuals offering constructive feedback. Some engaged in this game only to find themselves unexpectedly exposed. Hence, as young men at the time, we gradually learned from the plight of these individuals. Thereafter, whenever we thought that some observations could be offered as constructive feedback or criticisms to an organisation, a Masjid or a Markaz, we either approached those we intended to address or sought out those who could rectify the issue. Otherwise, we realised that exercising self-restraint was better, for even through frankness or a sincere expression of frustration, our statements may be spread by gossip-mongers, causing much animosity between people.

We have observed this scenario on numerous occasions since 1995. The rumours weave a tangled web, and no matter how long it took for clarity to emerge, those who remained silent and offered advice when a clear mistake was evident were the ones who emerged unscathed. Then there were those whose covert machinations were exposed as numerous individuals came forward with concrete evidence of their deceit, self-serving pursuits, and tactics of divide and rule that were driven by a desire for leadership and prominence among their peers. This is what befell some individuals and their associates- the charismatic orators whose duplicity, after many years, was laid bare. They persisted until Allah exposed their covert deceit and their ambition for power as helpful feedback. It became evident to everyone that they distorted the truth, misled those who didn’t fully understand the situation and twisted perceptions away from reality. They cunningly led people to believe they understood something, even in the face of evidence that should have revealed their error and convinced them to accept the truth and distance themselves from the tricks of the rumourmongers. They made people understand something contradictory, whilst leaving them in doubt about something else that had an equal chance of being the truth. They made them understand something, despite the presence of something contradictory, but less likely to be true.

After encountering such individuals in the early 2000s, we decided to no longer invest our time in interacting with them. Instead, we chose to accept their good deeds based on what is manifested to us and entrusted their undisclosed matters to Allah, unless a situation arose that necessitated intervention. Likewise, in future, this is how we intend to deal with their exaggerations. 

When I relocated to Birmingham in 2006, I used to spend a lot of time at the Bookstore with Shaikh Abu Khadeejah. One day I asked him, “Ustaadh, how do you cope with people who attack and spread rumours?” He replied, “Wallaahi if you attempt to address every one of them, you will not be able to concentrate effectively in your prayers.” I took his advice to heart and it greatly benefited me by the Tawfeeq of Allah. Likewise, I remind the other Masjid Committee Members at Al-Markazus Salafi and everyone else not to waste time in idle pursuits, even if disguised as constructive criticism, rather, always approach and advise one another, or reach out to someone else who can fulfil the task – neither driven by a personal vendetta nor motivated by a need to tarnish another’s reputation due something they have been favoured with over  you. When asserting our entitlements, we must pursue them in accordance with the divine boundaries, neither strive for more than what is rightfully ours nor engage in sophistry. The Messenger, peace and blessings of Allah be upon him, said: “Indeed, I am only a human being and you people (i.e. disputants) 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 hell-fire and let him not take it”. [Al-Bukhari 7181]

Some Benefits Derived From This Hadeeth:

[a] The Ummah 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].

[b] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen.

[c] This hadeeth 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.

[d] Also this hadeeth 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 a falsifier, because in reality a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

[e] Also this hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

[f] Also in this hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. [g] Also this hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake). [An Excerpt From ‘Saheeh Al-Bukhaari – Kitaab Al-Ahkaam with Fathul Baari]

Finally, it used to be said that whoever perpetrates these three will be haunted by them: Rebellion against Allah’s commandments. Allah says:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus 23]

Evil plotting: Allah says:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ
But the evil plot encompasses only him who makes it. [Faatir 43]

Breaking pledges: Allah says:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ
Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath: Ayah: 10] [3]

Therefore, we constantly remind ourselves: “The believer is not stung in the same hole twice”. [Sahih Al-Bukhari 6133]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[1] https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters
[2] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt
[3] Kitaab Uyoonul Akhbaar by Ibn Qutaybah 1/149

Impossible to please everyone

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

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

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

One must know that it is neither conceivable to the intellect nor in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shaafi’ee, may Allah have mercy upon him, said, “The people are an unattainable goal”. Therefore, it is obligated to you to (pursue) what rectifies your affairs and adhere to it, abandon its opposite, and not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the Pleasure of Allah and His Messenger, as Allah [The Most High] says:

وَٱللَّهُ وَرَسُولُهُ ۥۤ أَحَقُّ أَن يُرۡضُوهُ إِن ڪَانُواْ مُؤۡمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad) if they are believers].[Surah At-Tawbah. Ayah 62]

It is obligated to us to fear Allah and not fear anyone except Allah, as Allah [The Most High] said:

فَلَا تَخَافُوهُمۡ وَخَافُونِ إِن كُنتُم مُّؤۡمِنِينَ

So fear them not, but fear Me if you are (true) believers.
[Surah Al Imran. Verse 175]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people, neither harm them with our hearts (i.e. blameworthy hatred etc.) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them, etc), but do not fear them and leave what Allah and His Messenger have commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha [may Allah be pleased with her] wrote to Mu’aawiyah [may Allah be pleased with him and his father] and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become recrimination against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure, and Allah will cause the people to be pleased with him. Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure, and the praiseworthy outcomes will be his. And there is no might or power except with Allah [(1)]

Imam Muhammad Bin Saalih Al-Uthaymeen [may Allah have mercy upon him] said: If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah [The Mighty and Majestic]. Because if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the (pleasure and acceptance) of the (people) on the earth” [see footnote a], just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَـٰنُ وُدًّ۬ا

Verily, those who believe (in the Oneness of Allah and in His Messenger) and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Surah Maryam. Ayah 96]

However, if a person seeks the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah [may Allah be pleased with him and his father] became the Khaleefah, Aa’isha [may Allah be pleased with her] wrote to him, saying, “I heard the Prophet [peace and blessings of Allah be upon him] say, “Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people”. [(2)]

Al-Allaamah Saalih Al-Fawzaan [may Allah preserve him] stated:

In this regard, a person should not give precedence to anything over Allah’s Pleasure. He should fear Allah – the Mighty and Majestic- with sincere fear, and people are only feared with a fear less than that, and He employs the means to prevent their evil. If a person relies on Allah and gives precedence to Allah’s Pleasure over people’s pleasure, Allah will protect him from evil. That is because the hearts and ability to do anything are in the hand of Allah [The Mighty and Majestic], so if you please Allah, Allah will be pleased with you and people will be pleased with you. And vice versa, if you please people and displease Allah, He will be displeased with you, and people will be displeased with you, even though you are trying to please them and give priority to their pleasure over Allah’s Pleasure, so the matter will be the opposite for you. That is because the hearts are in the hands of Allah, and in this affair is that one relies on Allah [Glorified be He and free is He from all imperfections], fears Him alone, and this is a type of worship. [(3)]

[(1)]: An Excerpt from ‘Majmoo Al-Fataawaa 3/233

[(2)]: An Excerpt from ‘Riyaadh As-Saaliheen 1/163

[(3)] https://www.alfawzan.af.org.sa/ar/node/16223

وفي هذا أن الإنسان لا يقدَّم على رضا الله شيء، ويخاف اللهَ -عَزّ وَجَلّ- خوفًا خالصًا، والناس إنما يخافهم خوفًا دون ذلك، ويعمل الأسباب الواقية من شرهم، وإذا إعتمد الإنسان على الله وقدَّم رضا الله على رضا الناس فإن اللهُ يكُفّ عنه الشر، لأن قلوب العباد بيد الله ونواصي العباد بيد الله -عَزّ وَجَلّ-، فإذا أرضيت الله رضي اللهُ عنك وأرضى عنك الناس. والعكس بالعكس إذا أرضيت الناس وأسخطت الله سخط عليك وأسخط عليك الناس. مع إنك تحاول إرضاهم وقدَّمت رضاهم على رضا الله فانعكس الأمر عليك، لأن القلوب بيد الله، وهذا فيه وجوب التوكل على الله -سُبحانَهُ- وإفراد الخوف من الله -عَزّ وَجَلّ- وهذا نوعٌ من أنواع العبادة

 

What kind of clothing is appropriate for those with Shariah knowledge in a specific country?

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

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

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah’s mercy be upon him, stated: “If two men went past you; a mechanic wearing trousers and a very senior scholar wearing trousers in a country where scholars do not wear this type of clothing, you would hold a lower opinion of the scholar rather than the mechanic.

The Shaikh also said: It is unbefitting for a person to make dressing up smart their top priority. Dressing up smartly and wearing a Ghutra is a matter of personal preference, so it should not be (over) emphasised. However, this does not mean that one should neglect their clothing. It has been stated before that wearing fine clothing is beloved to Allah. Umar, may Allah be pleased with him, said, “It is more beloved to me that I see a reciter wearing white clothing.” This is because it (represents) elegance. [An Excerpt from Sharh Hilyah Taalib Al-Ilm’ page 65]

Also read: A Precise Principle Related to ‘Khawaarim Al-Muroo’ah’ [i.e. Behaviour or Conduct That Is Tantamount to Violating One’s Sense of Honour]

A Precise Principle Related to ‘Khawaarim Al-Muroo’ah’ [i.e. Behaviour or Conduct That Is Tantamount to Violating One’s Sense of Honour]

Death of The Scholars and The Revivers Every Hundred Years

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained. Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. (1)

The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. (2)

“Allaah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. (3)

[1] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

[2] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[3] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

 

Tale-carrying destroys unity, but it cannot be compared to reporting a harmful secret plotter

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

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

Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated: The worst (of the tale-carriers) is that one who hastens to destroy the relationship between the students of knowledge and the callers to Islam, split the Jamaa’ah of the Muslims and incite hatred between them. The one who does this is a Nammaam (a tale-carrier). Indeed, Allah, The Most High, forbade (us) from following and believing such a person even if he swears by Allah.

وَلَا تُطِعۡ كُلَّ حَلَّافٍ۬ مَّهِينٍ

هَمَّازٍ۬ مَّشَّآءِۭ بِنَمِيمٍ۬

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies.

The Prophet, peace and blessings of Allah be upon him, said: “The tale-carrier will not enter paradise”. Wars may occur due to the Tale Carrier, the Muslims may split and show enmity to one another due to the Tale Carrier, neighbours may boycott one another and one’s household may show enmity to one another and split due to a tale-carrier. Therefore, we must fear Allah, The Mighty and Majestic, and be mindful of the tale-carrier. (1)

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said: This is a threat against the tale carrier. If he is a person upon Tawheed, it is hoped that he will enter paradise, but it is feared that this sin will prevent him from entry into paradise for some time and enter him into the hell fire for some time, just as it is case with all other sinners. The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away, or He enters them into hell for some time and paradise thereafter, just as Allah says

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ

Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [Surah An-Nisaa’ Aayah 48] (2)

Narrated Anas Ibn Maalik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allah and His Messenger know best”. He said, “Transmitting speech from some people to another people to destroy their (mutual relationships)”.

Al-Allamah Zayd Bin Haadi Al-Madkhali, may Allah have mercy upon him, said, “The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and the Aakhirah. Indeed, the Prophet, peace and blessings of Allah be upon him, called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to other people to corrupt their relationships. And in the hadeeth of Ibn Mas’ud, may Allah be pleased with him, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos, and other similar affairs – events that are in opposition to rectification. Due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing, etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”.

Therefore, what the opposite of this hadeeth (necessitates is that) it is obligatory to bring about reconciliation between the people due to the statement of Allah:

لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ

There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair when it is carried out to give some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, (whose evil consequences) you have clarified (for this perpetrator to stop him), but he refuses to accept your advice. Therefore, you go to the person who is unaware and inform him about it, so that he can take precautions. Therefore, speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without (except by way of this transmission). And Allah knows best. (3)

[1]: An Excerpt from ‘Atta-thab’but Fil-Akhbaar’ pages 34

[2]: https://www.binbaz.org.sa/noor/2527

[3]: at-Taleeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28

 

Deluges, the Valleys They Flow to, and Their Concealed Benefits Likened to the Different Hearts That Receive The Divine Revelation

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

Allah – The Exalted- says:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. Ar-Ra’d 17]

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