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Author: Abdullah Jallow

Women Playing The Duff During Weddings

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said:

Indeed, it known from the religion of Islam by necessity that the Prophet [peace and blessings of Allaah be upon him] did not legislate for the righteous of his Ummah, the devout worshippers and the Zuhhaad (i.e. those who suffice only with necessities of life) amongst them to gather together to listen to melodic poetic verses whilst clapping, striking with a rod or a Duff. Likewise, he did not make it permissible for anyone to turn away from following him and that which he brought from the Book and wisdom (i.e. the Sunnah)- neither in affairs related to (acts of worship of the heart, creed etc) nor the apparent (acts of worship of the limbs); neither allowed for a common person nor for an elite (to do so); but rather the Prophet [peace and blessings of Allaah be upon him] permitted some types of entertainment at weddings and the like, just as he permitted women to beat the duff at weddings and joyous occasions. As for the men during his time, neither any of them used to beat the Duff nor clap with the palm; rather, it has been established in the Saheeh (i.e. Al-Bukhaari and Muslim] that he said: “Clapping is for women and saying Subhaanallaah is for the men”. (see footnote a) He cursed women who imitate men, and men who imitate women. And since singing, playing the duff and clapping are the actions of women, the Salaf called the men who did that effeminate, and they called the singing men effeminate, and this is well known in their speech. (1)

Listen to speech of Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] on these links about women playing the Duff: https://youtu.be/u5p3_7eHZVM https://youtu.be/YJyqPlLGUbU

And the speech of Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] on the same subject matter as follows:

تقول السائلة في آخر أسئلتها: هل يجوز ضرب الدف قبل يوم الزواج أو بعده؟
علماً بأنني سمعت بأنه لا يضرب إلا في يوم الزفاف فقط
الجواب
السنة أن يضرب في الزفاف ليلة الزفاف، هذا هو السنة، وهكذا للجواري أيام العيد لا بأس، أما غيره فتركه أحوط، تركه الأحوط للنساء، إنما السنة ضربه بإعلان النكاح ليلة الزفاف، أو كان في يوم العيد، كما فعله بعض الجواري عند النبي ﷺ، وقال لما أنكر عليهن أبو بكر قال: دعهن فإن لكل قوم عيدًا، وهذا عيدنا أهل الإسلام فدل على أنه يسمح للجواري والنساء بضرب الدف يوم العيد، عيد الفطر عيد النحر، وهكذا في الزواج لإعلان النكاح، أما الطبل لا، لا يستمع للطبل، ولكن الدف ذو الوجه الواحد، نعم

https://binbaz.org.sa/fatwas/13172/%D8%AD%D9%83%D9%85-%D8%B6%D8%B1%D8%A8-%D8%A7%D9%84%D8%AF%D9%81-%D9%84%D9%84%D9%86%D8%B3%D8%A7%D8%A1-%D9%82%D8%A8%D9%84-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%88%D8%A8%D8%B9%D8%AF%D9%87

السؤال: أحسنتم، أيضاً يقول في سؤاله الثاني: هل يجوز استعمال الدف في الحفلات الدينية أم يعتبر من الآلات الموسيقية

المحرمة، أفيدونا جزاكم الله خيراً؟
الجواب: الدف إنما هو في حق النساء، هذا هو الذي يجوز في حق النساء في الأعراس ونحوها من أمور النساء، وأما الرجال فلا يجوز لهم لا الدف ولا الطبل ولا غير ذلك؛ لأنه من آلات الملاهي، وإنما يجوز اللعب بالحراب.. بالأسلحة.. بالرمي.. بالبنادق؛ لأنه تدرب على شئون الحرب، كما فعل الحبشة بين يدي النبي صلى الله عليه وسلم بالدرق والحراب في مسجده عليه الصلاة والسلام، هذا لا بأس به، أما اللعب بالدفوف والطبول والأغاني عليه، هذا لا يجوز، والله المستعان. نعم

https://binbaz.org.sa/fatwas/4668/%D8%AD%D9%83%D9%85-%D8%B6%D8%B1%D8%A8-%D8%A7%D9%84%D8%AF%D9%81-%D9%81%D9%8A-%D8%A7%D9%84%D8%AD%D9%81%D9%84%D8%A7%D8%AA-%D8%A7%D9%84%D8%AF%D9%8A%D9%86%D9%8A%D8%A9%C2%A0

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Footnote a: Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Saying Subhaanallaah is for men and clapping is for women.” (i.e. if the Imaam makes a mistake in the prayer) [Saheeh al-Bukhaari 1203]

Imaam Muhammad Ibn Abdul-Wahhaab [may Allaah have mercy upon him] said: “They (i.e. the pre-Islamic people of ignorance) carried out worship by whistling and clapping their hands”. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated: From the affairs (i.e. practices) of the Pre-Islamic days of Ignorance which Allaah’s Messenger [peace and blessings of Allaah be upon him] opposed was that they carried out worship-seeking closeness to Allaah- through whistling and clapping. Allaah (The Most High) said: [وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاء وَتَصْدِيَةً َ – And their prayer at the House (Ka’bah) was nothing but whistling and clapping of hands]. [Surah Al-Anfaal:35]

That is: The polytheists did not seek closeness to Allaah at the noble kabah, except through whistling and clapping. Al-Mukaa means whistling and Tasdeeyah means clapping with the two hands and palms. They used to do this at the Baytullaah and named it prayer- seeking nearness to Allaah (Glorified and Exalted be He) by way of it. This is from the (affairs which) the shayaateen among mankind and jinn made fair seeming to them. That is because worship cannot be (carried out) except by way of that which Allaah (Glorified and Exalted be He) has legislated; it is Tawqeefiyyah (i.e. established by the texts of the Qur’aan and authentic Sunnah). A person should not initiate anything (i.e. acts of worship) or take it from someone else, while it is neither legislated by Allaah to be established as worship to Allaah nor does it have any origin in the Islamic legislation. (see Footnote b) (read here about bidah http://www.bidah.com/authors/Abu.Iyaad.cfm)

And from this, the prohibition of these two traits -whistling and clapping- can be established, even if a person does not intend to perform worship through them, because there is resemblance to the polytheists in that. And (with regards) to clapping, the Prophet [peace and blessings of Allaah be upon him] specifically permitted it for the women when there is a need, such as informing the Imaam (i.e. by clapping) if he makes a mistake in the prayer. And that is because of the fitnah -if men are present- that may take place from her voice. It is neither permissible for a man to imitate the Kuffaar nor a women by way of clapping. And when it the case that clapping is not permissible for men out of necessity with regards to informing the Imaam when he makes a mistake in the prayer, rather he informs the Imaam by way of Tasbeeh [i.e. saying سبحان الله], then it not being allowed when there is no necessity is even a stronger reason. And in this there is rebuttal against those men who whistle in the gatherings in resemblance to the unbelievers. [Source: Sharh Masaa’il Al-Jaahiliyyah. Pages 104-105. Slightly paraphrased]

Footnote b: Bida’atul Mukaffirah and Bida’atul Mufassiqah: Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so he replied that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allaah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief); but we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations. Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief; but this person -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him, “You have fallen into disbelief and the evidence is this and this, and we clarify for him”. So if Allaah grants him Tawfeeq [i.e. blesses him with knowledge and to act] and he returns to the truth, then all praise is due to Allaah; but if not, we declare him a disbeliever after establishing the proofs against him. As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)…[ http://www.rabee.net/ar/questions.php?cat=26&id=484 .paraphrased] NB: Takfeer: [i.e.expelling a Muslim from the foldnof Islam] is the job of the upright scholars of Islaam. Read here about the Principles of Takfir: http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

Ref 1: Paraphrased (Majmoo Al-Fataawaa 11/565-566)

قد عرف بالاضطرار من دين الإسلام أن النبي صلى الله عليه وسلم لم يشرع لصالحي أمَّته وعبَّادهم وزهَّادهم أن يجتمعوا على استماع الأبيات الملحنة مع ضرب بالكف أو ضرب بالقضيب أو الدف ، كما لم يبح لأحدٍ أن يخرج عن متابعته واتِّباع ما جاء به من الكتاب والحكمة ، لا في باطن الأمر ولا في ظاهره ، ولا لعامِّي ولا لخاصِّي ، ولكن رخص النبي صلى الله عليه وسلم في أنواعٍ من اللهو في العرس ونحوه ، كما رخَّص للنساء أن يضربن بالدف في الأعراس والأفراح ، وأمَّا الرجال على عهده فلم يكن أحدٌ منهم يضرب بدفٍّ ولا يصفِّق بكفٍّ ، بل قد ثبت عنه في الصحيح أنَّه قال : ” التصفيق للنساء ، والتسبيح للرجال ” و ” لعن المتشبِّهات من النساء بالرجال ، والمتشبهين من الرجال بالنساء ” .
ولما كان الغناء والضرب بالدف والكف مِن عمل النساء كان السلف يسمُّون من يفعل ذلك من الرجال مخنَّثاً ويسمُّون الرجال المغنِّين مخانيثاً ، وهذا مشهورٌ في كلامهم

An Important Affair to Pay Attention to When Quoting or Retweeting Statements of Scholars and Senior Students

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'.

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

Indeed, it is praiseworthy to quote and retweet the scholars, as well as the senior students of knowledge in the East and the West, especially when they speak about issues of Dawah; however, the affair is not about who retweets or quotes the most, or who promotes such and such scholar or elder student the most; rather one of the most imporant affairs we should recall is the statement of Imaam Ahmad [may Allaah have mercy upon him] when he stated: “(There) is nothing equal to knowledge for the one who makes his intention correct (i.e. sincere). So they (i.e. the people) said, ‘And how do (we) make the intention correct (i.e. sincere) O father of Abdullaah?!’ He said, ‘You make an intention to remove ignorance from yourself and others'”. [Aadaab Ash-Sharee’ah’ 2/45 by Ibn Muflih- (rahimahullaah)]

Al-Allaamah Rabee Bin Haadi [may Allaah preserve him] said, “O my brothers! Sincerity is a great affair. It is incumbent upon a Muslim to guard it and take himself to account at every moment of his life. One of the Salaf said, ‘I used to hold that the hadeeth requires a Niyyah [i.e. sincere intention for seeking knowledge of hadeeth], but then I realised that every hadeeth requires an intention. Therefore, when you narrate or speak, do you desire praise from the people or do you desire the Face of Allaah [The Blessed and Exalted]? Do you desire that it is said, ‘He is a scholar; he is intelligent; he is a learned person of sound, precise and robust understanding’ or do you desire the Face of Allaah and to fulfil the responsibility you carry [i.e. knowledge of the religion]. (1)

Finally, on a seperate note, we are also in need of being reminded – in the West – of good manners! The Prophet [sallal laahu alayhi wasallam] said, “I was sent to perfect noble manners”. Al-Allaamah Zayd Bin Haadee Al-Madkhalee [rahimahullaah] said: “This hadeeth is from the Jawaami Al kalim of the Messenger [i.e. a precise statement whose meaning is vast]. In it is proof regarding the importance of good manners and how can that not be the case when it is the fact that the Prophet [sallal laahu alayhi wasallam] said (in another hadeeth), “Righteousness is good character”. Therefore, it is obligated on a believer to have good manners in his relationship with his Lord and in his dealings with the people. His manners should be based on the judgement of the noble Islamic legislation – in speech, deeds, dealings and all his actions. (2)

Al-Allaamah Rabee Bin Haadee al-Madkhalee [hafidhahullaah] said: Knowledge is not merely about studying and obtaining certificates, rather the goal is to acquire sound and precise understanding – sound understanding in affairs of Aqeedah, worship, good manners, good etiquettes and everything related to the life of a believer. It is obligated on the believers to carry out everything related to their lives based on the Book of Allaah and the (authentic) sunnah of Allaah’s Messenger [sallal laahu alayhi wasallam]. The believer performs acts of worship sincerely for the Sake of Allaah because Allaah commanded him to be sincere. [Allaah (The Blessed and Exalted) said]:

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Surah Al-Bayyinah’ Aayah 5] (3)

Shaikh Abdullah Al-Bukhari [hafidhahullaah] advises the students about good manners:
https://salafidawahmanchester.com/2016/03/26/an-important-advice-about-having-good-manners-by-shaikh-abdullah-al-bukhaari/

Careful Deliberation and Sound Verification!
Also be alert, because there are those who play games with the statements of the scholars on twitter. A scholar transmits something whilst intending a general advice or a specific situation in his country, but then another person who harbours rancour – without a justified reason – uses that statement to directly or indirectly belittle people in his country of residence. Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: Verification is one of the most important affairs, if not the most important. Verifying what is transmitted from others is an important affair, because sometimes the transmitters harbour evil intentions, so they transmit – intentionally and deliberately – that which will tarnish the reputation of the one they transmit from. And sometimes they do not harbour an evil intention, but they understand something in a manner that is opposite to what is intended by it. Therefore, it is obligatory to verify. So, when the proof (or sound source) of the transmission is established, then the one from whom the statement was transmitted is engaged in a discussion before a judgement is passed as to whether it is a mistake or not. That is because it may become clear to you – by way of discussion – that the one from whom the statement was transmitted is correct. And if not, then what is known is that if a person were to immediately pass a judgement merely based on what he hears, he will transmit things (i.e. statements, views, opinions etc) from some of the scholars – those considered to be the beacons of (Sharee’ah) knowledge – that which the souls will dislike; but when one verifies, contemplates and establishes contact with this Shaikh, the affair will become clarified. (4)

When we come across a general statement of a scholar – either a tweet or quote, being utilised by a person who has won the trust of some of the people but harbours rancour – without any justifified reason – against other seekers of knowledge, we try to get hold of one of the elder teachers to explain, such as the likes of Shaikh Abu Khadeejah, Shaikh Abu Hakeem, Shaikh Abdul Ilaah, Shaikh Uwais At-Taweel, Shaikh Abu Iyaadh, Shaikh Abu Idrees and others.

[Ref 1: Marhaban Yaa Taalibal Ilm’ pages 53-55]

[Ref 2: At-taleeqaatul Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1. Page 143. Slightly paraphrased]

[Ref 3: Marhaban Yaa Taalibal Ilm’ pages 72 – 73. Slightly paraphrased]

[Ref 4 Excerpt from Sharh Hilyatil Taalibil Ilm Pages 75-76]

Speak Straight and Abandon General Speech When Speaking About Ta’assub!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Pearls of Wisdom, Refutations, Worship - 'Ibaadah'.

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

Speak Straight and Abandon General Speech When Speaking About Ta’assub Lest Ahlus Sunnah’s Sound Stances Are Confused With The Stances of Ahlul Bidah, The People of Tamyee and Those Who Turn Personal Disagreements Into Blameworthy or Unnecessary Standoff  

Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated: “Regarding distinction between truth and falsehood, guidance and misguidance, the path leading to guidance and the path leading to misguidance, the path of happiness (in this life and the next) and the path of wretchedness and destruction, then everything that Allaah revealed to His Messengers and in His Books is obligatory to be followed (see footnote a) and through it one acquires distinction between right and wrong, guidance, knowledge and Eemaan. Allaah [The Most High] testified that it (i.e. His Revelation) is the truth and a testimony to the truth, and what is in opposition to it from the statements of the people are displayed before it for inspection- if in agreement with it, then it is truth; and if in opposition, it is falsehood. (But), if it is unknown whether (a statement) is in opposition or in agreement due to its general nature, or the meaning intended by the utterer is known or unknown, but it is unknown whether the Messenger [peace and blessings of Allaah be upon him] has brought something that testifies to (its correctness) or declares it to be false, then one abstains and does not speak except with knowledge, because knowledge is that which is established with evidence and what is beneficial of it is that which the Messenger came with. The Messenger [peace and blessings of Allaah be upon him] is the most knowledgeable amongst the creation and he has the greatest desire in acquainting the creation with it. He is the most capable in giving a clarification and definition of it. He is above everyone in knowledge, ability and intent, and through these three affairs the goal is accomplished. (However), those besides the Messenger are either deficient or corrupted in their knowledge. (1)

Al-Allaamah Rabee Bin Haadee Al-Madkhalee [may Allaah preserve him] stated: After speaking about those – amongst the different factions of the Jahmiyah, the Khawaarij, the Rawaafid and the Qadariyyah, and the reason behind such Takfeer – who excommunicate (Muslims) based on falsehood, Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] stated, “On the opposite side of these people who make Takfeer (footnote b) based on falsehood, there are a people who do not know the creed of Ahlus Sunnah Wal-Jamaa’ah as it should be; or they know some of it and are ignorant of some. And perhaps what they know of it, they do not clarify for the people, rather they conceal it. They do they forbid innovations in religious affairs- neither censure the proponents of innovation in religious affairs nor chastise them; rather they may censure speech regarding the Sunnah and the fundamental principles of the religion – completely – and not differentiate between what the true adherents to the Prophetic tradition say and what proponents of religious innovations and schism say; or they would affirm all their differing paths in a manner similar to how the scholars would affirm the different opinions related to affairs of Ijtihaad (footnote c) in which difference of opinion is justified (or allowed). This path has overwhelmed many of the Murji’ah (footnote d), some of the jurists, those pursuing the path of asceticism and the philosophers, just as it has overwhelmed – first and foremost – many amongst the people of desires and rhetoric. Both these paths are perverted, outside the Kitaab [i.e. The Qur’aan] and the Prophetic tradition”. [End of Quote] (2)

After quoting the statement of Shaikhul Islaam, Al-Allaamah Rabee stated, “I say, may Allaah have mercy on Ibn Tamiyyah. Indeed, he clarified the situation of the people of his era and those before them, then what if he saw the situation of many amongst the Al-Jamaa’aat Al-Hizbiyyah Wal-Bid’iyyah [The Groups of Illegal Partisanship and Innovations in religious affairs] who ascribe themselves to true adherents to the Prophetic tradition and take cover behind him- in particular – to promote their falsehoods. What if he saw them whilst they have definitely gathered between the paths of the two groups- the khawaarij and those who follow their way in pronouncing Takfeer in the subject matter of Al-Haakimiyyah and the way of the Mur’jiah in the manner they approach the affair of people who are upon the major and numerous innovations in religious affairs, and equating innovation in religion to those affairs of the religion in which Ijtihaad is justified, whose people are rewarded alongside a refutation against their mistakes. In the view of these people, the leaders of Misguidance and innovation in religion are just like the Imaams of Guidance and Sunnah. (3)

Finally, Shaikhul Islaam Ibn Taymiyah stated: Rather what is obligatory is to clarify that which Allaah sent His Messengers with and (revealed) in His Books – propagate that which the Messengers brought from Allaah and fulfil the covenant which Allaah took from the scholars. Therefore, it is obligatory to know that which the Messengers brought, believe in it, propagate it, call to it, striving with it, weigh up all that which the people embark upon – (statements, actions, religious fundamentals and subsidiary issues pertaining to the apparent actions of the Limbs and affairs related to actions of the heart)- under the Book of Allaah and the Sunnah of His Messenger; neither following desires (through) customs, a school of law, a religious order, a leader or a predecessor; neither following conjecture through a weak hadeeth nor corrupt analogy, regardless whether it is an analogy that offers some degree of certainty or not; nor blindly following someone whom it is not obligated to follow his statement and deed, because indeed Allaah -in His Book – censured those who follow conjecture and that which their souls desire, whilst they abandon that which came to them from their Lord of Guidance. (4)

Footnote a: The Qur’aan abrogates all other laws. Allaah [The Exalted] said:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِ‌ۖ فَٱحۡڪُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ‌ۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّ‌ۚ لِكُلٍّ۬ جَعَلۡنَا مِنكُمۡ شِرۡعَةً۬ وَمِنۡهَاجً۬ا‌ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَڪُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِ‌ۚ إِلَى ٱللَّهِ مَرۡجِعُڪُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ

And We have sent down to you (O Muhammad ) the Book (this Qur’an) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures) . So judge between them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allah; then He will inform you about that in which you used to differ. [Surah Al-Maa’idah. Aayah 48]

Footnote b:

The Principles of Takfeer:

http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm

Footnote c: Ijtihaad:
https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

Footnote d: Who are the Murji’ah?
http://www.sahihalbukhari.com/sps/sp.cfm?secID=GSC&subsecID=GSC05&loadpage=displaysubsection.cfm
https://www.abukhadeejah.com/shaikh-rabees-advice-on-interacting-with-ahlul-bidah-in-the-west/

[Ref 1: Majmoo Ar-Rasaa’il Al-Kubraa. 1/102]
[Ref 2: Majmoo Al-Fataawaa 12/467-468]
[Ref 3: Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikh Al-Islaam Ibn Taymiyyah. Pages 62-63]
[Ref 4: Majmoo Al-Fataawaa 12/467-468]

Salafiyyah In Manchester – Elder Teachers In The Nineties

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam.

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

This is an audio clip that was recorded by a young sister, even though the speaker (Abu Aa’isha) does not allow anyone to record; however, the audio contains a beautiful reminder about benefitting from elders, even though the speaker hates that this audio is shared – not due to harbouring any dislike for transmitting truth, but solely due to disliking that his speech is transmitted in public whilst the likes of uncle Abu Khalid (Dawud) – who witnessed many events before him – is present.

round gold-colored pocket watch beside pen

The Criteria of Progress and Backwardness In The Minds of The Sinful!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Sin.

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

Progress and Backwardness In The Minds of The Sinful! [This woman is backward because she wears layers of clothes!]

Al-Allaamah Taqiyuddeen Al-Hilaali [may Allaah have mercy upon him] stated: These two words were not used by the Arabs in the manner intended by writers of the present era because indeed they are from that which the translators translated into Arabic, and transmitted from the European languages, so the Arab writers received and used it in their speech and books. [الرجعية – to go back] is attributed to الرجع – revert] and it is to return to the place in which something was or to the previous state of affairs. As for the contemporaries, the word [الرجعية -to go back or revert] is the characteristic of a person who opposes progress, whose thoughts and beliefs returns to the past, and that is the era (according to them) of ignorance, injustice, clannishness, persistance upon myths and illusions whose darkness has disappeared from the (minds and hearts) of the progessives and the civilized – those who are proceeding rapidly in the ranks of civilization and the seekers of realities, and no obstacle prevents them from that, whether the beliefs or customs which the backward ones (in their view) cling to with bigoted attachment. So they – the progressives- understand and are always on the most advanced stage of this stride as wealthy ones, powerful, happy and scholars; moving forward and co-operating with progressive societies, whilst looking at their fathers and forefathers with contempt and mocking at them whenever they mention their state of affairs. (1)

This is one of the views of the militant secularists and bewildered modernists speaking in the name of progress amongst the Muslims. Anyone who clings to the Sunnah and rejects a progress that is tantamount to violation of the Creator’s commands and prohibitions, then such a person is labelled backward and rigid. However, read what one European writer stated as follows: “When Europeans came to North America, the thing they said about the native Americans was that they were so barbaric, because they walked around naked. The European women were wearing three layers of clothes. Then they came to North America, and decided that the native Americans were backward because they all walked around naked. And now, we walk around naked, and we say that the Muslims are backward because they wear so much clothes”.

Therefore, the basis by way of which the hostile militant secularists they judge what is acceptable or unacceptable is nothing else but vain desires. Allaah [The Exalted] said:

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ

They follow but a guess and that which they themselves desire.

 

The Robust Principles of Islaam Safeguards a Muslim 

Imaam Al-Albaanee [may Allaah have mercy upon him] stated regarding his discussion with a priest: “Within the perfection of Islam is that it laid down rulings and divine legislation in order for Muslims to preserve their Islamic personality and are not to wasted away (or ruined)– in any era – through the (Un-Islamic] personality of another nation. The scholars who deal with the subject matters of Ijmaa (consensus) say that any society that wants to preserve their personality must preserve their traditions, history and language, and this is an indisputable affair to them in the knowledge (or subject matter) related to consensus. So, I told him that one of the virtues of Islam and the perfection of its legislation is that it has legislated for the Muslims to preserve their Muslim personality and not to imitate those who are in opposition [to their identity (i.e. identity judged to be un-Islamic by the divine revelation)]; rather they should aim to be in opposition to the path of those who are in opposition to their identity. (2)

 

Un-Islamic Customs

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said, “It is obligated on every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allaah and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. (3)

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allaah’s statement: [وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا – It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. Aayah 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allaah’s divine legislation [i.e. to be judged]”. (4)

Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] also said, “Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. (5)

Finally, it is absolutely clear that those who seek to vilify female believers for wearing layers of clothes desire nothing else but corruption – a corruption they seek to portray as progress, freedom and liberty. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: They seek to conquer the intellects of the Muslim children and nurture their hearts upon their views, either by making them feel that their ways are superior in every affair-be it in affairs of creed and religion, or that which they speak with by way of languages, or what they consider to be civilized manners, customs etc.. They seek to nurture a great number of Muslims in the Muslim lands until they are intoxicated with their views and return them to their lands. Then they start praising and promoting them until they become the figureheads in their countries. So they spread their ideas through these people…etc They encourage the Muslims in the Muslim lands to learn their languages at the expense of the Arabic language, which is the language of the Qur’aan- the language by way of which the Muslims perform their acts of worship. They also establish many studies that are intended to cause nuisance and glorify what they call popular literature and national heritage…..etc They prepare a large number of people amongst their people to study Islam and the Arabic language and write books, and take up teaching positions in universities- orientalists….etc They also spread propaganda that Muslim women in the Muslim lands are oppressed in order to take them out of their homes and place them where they want. But Allaah (The Most High) said:

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” They set up radio programmes designed to mislead gullible young Muslims who do not understand Islam and do not have sufficient knowledge, especially in Africa…. However if the Muslims exercise patience these plots will not harm them. Allaah (The Most High) said: [وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ – But if you remain patient and become Al-Muttaqun (the pious – see V.2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do]. (6)

https://salafidawahmanchester.com/2022/04/24/shall-i-show-you-a-woman-of-paradise-part-1/

https://salafidawahmanchester.com/2022/04/27/shall-i-show-you-a-woman-of-paradise-part-2/

[Ref 1: An Excerpt from Al-Jaami Ath-Thameen Min Rasaa’il Al-Allaamah Muhammad Taqiyuddeen Al-Hilaali. page 85. slightly paraphrased]

[Ref 2: Asbaab Al-Ijaabah Cassette 2]

[Ref 3: Majmoo Al-Fataawaa 6/510]

[Ref: 4: Tafseer Surah Al-Baqarah 2/299]

[Ref 5: Majmoo Al-Fataawaa 7/7]

[Ref 6: مجلة البحوث الإسلامية العدد 8 ص 286 293 أجراها مع سماحته قسم التحرير – مجموع فتاوى ومقالات متنوعة الجزء الثالث. ]

[1] Some Youth Have Ta’assub (Bigoted Attachment) to Some of The Scholars!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Refutations, Scholars of Islam.

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

Some Youth Have Ta’assub (Bigoted Attachment) to Some of The Scholars! – A Statement uttered by some who put up a smokescreen to hide their stances and confuse the unsuspecting listeners 

Al-Allaamah Rabee Bin Haadi Al-Mad’khali may Allaah preserve him] said, “The person with the proofs, it is obligatory to take his speech (on the basis) of following Allaah’s Legislation and Proofs, and not (due to) the personality of this person”. (1)

Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah preserve him] said: Indeed, rejecting the statements of scholars (i.e. their sound verdicts) – by way of statements whose apparent meaning is sound, but those who utilise them intend falsehood and evil – has become widespread nowadays. (This statement of truth by way of which falsehood and evil is intended is), “I do not make Taqleed!!” Even though you find him (i.e. the utterer of this statement) to be ignorant, understands nothing (i.e. regarding some or many affairs) in the religion and is one of those who are greatly in need of making Taqleed of the scholars as well as following them. There is (the necessity for) Taqleed and Ittibaa. There is a person who is ignorant and he needs to make Taqleed. Taqleed is a necessity for this person, therefore it is incumbent upon him to make Taqleed of the scholars. (see footnote a) The student of knowledge can understand by way of the proofs that such and such scholar is correct and thus he follows the person with proof [i.e. Ittibaa]. This is a level above Taqleed and below the level of the Mujtahid. Some of them [i.e. the people] might say, “I do not make Taqleed”, even though-in reality- he is a commoner or an evil doer, or a malicious person who desires to speak ill against the scholars and keep the people away from them through these cunning ways. Therefore, let the youth be careful lest they fall into the trap of these fools – those who speak ill of the scholars in such a heedless manner. “I do not make Taqleed of such and such (person)”. We say to him (i.e. the one who utters this statement), “Who commands you to make Taqleed if you are a student of knowledge?! However, if that scholar about whom you say, ‘I do not make Taqleed of him’ has truth with him, then is it permissible to reject the truth through this illusion which you call Taqleed and intend falsehood by way of it?!” I warn the youth against despicable behaviour. It has become rife amongst the common people and prevents them from good manners, (sound adherence to) religion and character. (2)

There are those who have general praise for the Salafi scholars, but they utter a general statement – whilst referring to those who have taken a clear stance against Dr Muhammad Bin Haadi based on knowledge based unambiguous proofs (see footnote b) – saying, “Some of the youth have Ta’assub (bigoted attachment) to some of the scholars”.

Firstly, we ask them to name the scholar for whom we have this bigoted attachment? Secondly, we ask them to clearly state regarding which affair we have manifested this Ta’assub and its knowledge based unambiguous proofs! If they do not produce proof and abandon this general statement by way of which they seek to confuse people so that none can question them about their ambiguous stances, then indeed we remind them that Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “It is obligated on you to give detail and make a distinction, because unrestricted and general (statements) without clarification has indeed corrupted this existence [i.e. the world], and misguided the intellects and views (of the people) in every era”. Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] commented on this statement as follows: “There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up (affairs). Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field”. (3)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings [i.e. terms and meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when desires and misguided enthusiasm is added to that! Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon the Religion he has ordained and not allow you to fall into this darkness”. (3.1)

Thirdly, we remind them to produce proof and speak truth if they are truthful. Al-Allaamah Rabee Bin Haadi 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]”. [Surah An-Nahl. Verse 64] (4)

————————————————–

Footnote a:

The Prohibited and Permissible Forms of Taqlid:
http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060005&articlePages=1

The Methodology of the Salaf Concerning Ijtihad and Taqlid
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060001&articlePages=1

The following PDF https://www.troid.org/media/pdf/areturntothesunnah.pdf discusses the subject matter of Taqleed -from page 59 onward- based on the clarifications of the scholars, such as Shaikh Albaani [rahimahullaah], Shaikh Fawzaan [may Allaah preserve him] and others. The reader is asked to read carefully to acquire a holistic understanding of the affair.

Footnote b:

http://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

To be continued InShaaAllaah.

[Ref 1: Majmoo 9/40]

[Ref 2: Marhaban Yaa Taalibal Ilm’ pages 61-62. Slightly paraphrased]

[Ref 3: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah An-Nooniyyah. Vol: 1 page: 216. Slightly paraphrased]

[Ref 3.1: An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah. 3/927 slightly paraphrased]

[Ref 4: Al-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87]

“The Earthquake In Turkey and Syria Was Not a Punishment!”

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

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

“The Earthquake In Turkey and Syria Was Not a Punishment!”

[O Bid’ee! Who Asked You to Make This Statement?]

The Reason Behind Earthquakes

Firstly, Al-Allaamah Muqbil Bin Haadi Al-Waadi’ee [may Allaah have mercy upon him] said:

The People differ concerning earthquakes; some say that it is a natural phenomenon and it has nothing to do with religion, others say that it by Allaah’s decision and pre-decree and it has nothing to do with the sins, and others say that it is warning, and others say that it (occurs) as a result of the sins. The answer to this is: It may occur as a warning, a decision and pre-decree of Allaah and as a result of the sins (of the people). Earthquakes can occur as a warning for those who witness it and are alive. Read full artcle here: https://salafidawahmanchester.com/2019/10/06/part-1-earthquakes-by-shaikh-muqbil-rahimahullaah/

Some social media sermonisers amongst ahlul bidah – due to a desire to seek the approval of the masses – made a specific statement about the earthquake in Turkey and Syria, that it was not due to sin. Indeed, it would have been enough to limit themselves to the statements of the upright scholars, such as what Al-Allaamah Muqbil Bin Haadi [may Allaah have mercy upon him] stated, supplicate for the believers and contribute financially to fulfil the needs of those afflicted. This would have been enough instead of speaking about that which they have no knowledge.

Finally, indeed, what is incumbent is that we ask Allaah to include us amongst those who are thankful when blessed with something, repentant when sinful and patient when afflicted, as stated by Imaam Muhammad Ibn Abdul Wahhaab [may Allaah have mercy upon him] that these are the three sources of happiness. Likewise, we ask Allaah to grant us the ability to worship Him with love, fear and hope. Allaah (The Most High) said:

[إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ – Verily, they (i.e. Prophets) used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us]. [21:90]

Imaam As-Sadi [may Allaah have mercy upon him] said, “They used to hasten towards the performance of good deeds and carried them out in the most virtuous times. They carried out those good deeds in a befitting manner and in the manner it is obligated. They never left a virtuous deed they were able to perform; rather they took the opportunity to perform it. And they used to call upon Allaah with Hope and Fear – asking Allaah for those good things that are desired in the worldly life and afterlife. And they used to seek Allaah’s Refuge from those frightening things which bring about harm in this life and the next. So they had fear and hope, and they were not heedless, inattentive and arrogant”. (1)

Love as a pillar of worship is found in statement [الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ – All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)]. That is because Allaah is the Bestower of all favours [or blessings] and the Bestower of blessings [or favours] is loved in accordance with the favours [or blessings] He bestows, and [الْحَمْدُ] is to praise alongside having love for the one who is praised.

Hope as a pillar of worship is found in the statement [الرَّحْمَٰنِ الرَّحِيمِ -The Most Beneficent, the Most Merciful]. That is because the believer hopes for Allaah’s Mercy and desires its attainment.

Fear as a pillar of worship is found in the statement [مَالِكِ يَوْمِ الدِّين -The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)]. [يَوْمِ الدِّين – The Day of Recompense] is the day of reckoning.

Then the statement [إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ – You (Alone) we worship, and You (Alone) we ask for help (for each and everything)] follows thereafter, which means: O our Lord! We worship You based on those aforementioned pillars- love, hope and fear. These are the three pillars upon which[إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ is established. They have also been mentioned in Surah Al-Israa Ayah 57]

[أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ -Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment].

In the above Ayah, the statement ”desire (for themselves) means of access to their Lord (Allah)” means seeking to get close to Allaah through love and doing what He loves. Then Allaah stated, ”(They) hope for His Mercy and fear His Torment”. Therefore in this Ayah, love, fear and hope are mentioned, and likewise stated in Surah Al-Anbiyaa: [إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ – Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us].

Therefore, a slave (i.e. the one who worships Allaah alone) must combine these three pillars [love, fear and hope] in his (or her) acts of worship and remembrance of Allaah. It is not permissible to worship Allaah with only one of them without the others, such as worshipping Allaah with love alone without fear and hope, or worshipping Allaah with hope alone, or worshipping Allaah with fear alone. And due to this, some of the scholars said, ”Whoever worships Allaah with love alone is a heretic and whoever worships Allaah with fear alone is a Harooree (i.e. from the Khaarij), and whoever worships Allaah with hope alone is a Murji, and whoever worships Allaah with love, fear and hope is a believer and person of Tawheed. (2)

Al-Allaamah Saaheh Al-Fawzaan [may Allaah preserve him] said: We should know that fear of Allah should be combined with love and hope, so that fear does not become a cause of giving up hope in Allaah’s Mercy. A believer should have both fear of Allaah and hope in Allaah’s Mercy, so that fear alone does not lead him to give up hope in Allaah’s mercy, nor will hope alone make feel secure from Allaah’s plan. That is because giving up hope in Allaah’s Mercy and feeling secure from Allaah’s plan are two affairs that negate perfect Tawheed. Allaah [The Most High] said: [فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ – None feels secure from the Plan of Allah except the people who are the losers]. [7:99]

And Allaah [The Most High] said: [إِنَّهُ ۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ – Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” [12:87]

And Allaah said: [ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ – “And who despairs of the Mercy of his Lord except those who are astray. [15:56] Ismaa’eel Ibn Raafi (may Allaah have mercy upon him) said, ”Feeling secure from Allaah’s plan is when the slave is persistent in committing sin, whilst hoping for Allaah’s forgiveness’’. The Scholars say, ”Despair is to distance oneself from having hope for relief and losing hope in that, and it is the opposite of feeling secure from Allaah’s plan. Both these two affairs are a great sin. It is neither permissible for a believer to adhere to fear alone, and thus despairs of Allaah’s Mercy, nor should he adhere to hope alone, and thus feels secure from Allaah’s punishment; rather he should have fear and hope – fearful due to his sins, performs acts of obedience to Allaah and hopes for Allaah’s Mercy, just as Allaah [The Most High] stated:

إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬ا‌ۖ وَڪَانُواْ لَنَا خَـٰشِعِينَ

Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us. [21:90]

And Allaah said: [ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورً۬ا – Those whom they call upon [like ‘Iesa (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! [17:57]

When fear of Allaah and hope in Allaah are combined, it urges a slave (i.e. a worshipper of Allaah) to perform deeds and utilise the beneficial means to that; for indeed alongside having hope in Allaah’s Mercy, he performs acts of obedience and hopes for reward; and by way of fear, he abandons disobedience due to being fearful of Allaah’s punishment. But if he despairs of Allaah’s Mercy, he may stop performing righteous deeds, and if he feels secure from Allaah’s punishment, he is pushed towards acts of disobedience. (3)

[Ref 1: an Excerpt from Tafseer As-Sadi]

[Ref 2: An Excerpt from Fiqhul Ad’iyah Wal-Adkaar’ pages 99-100. parts 1 and 2]

[Ref 3: Al-Irshaad Ilaa Saheeh Al-I’tiqaad War-Raddu Alaa Ahlish-Shirki Wal-Ilhaad’ page 85]

Civilised Charlie Hebdo’s Satire About Those Afflicted By Recent Earthquake!

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

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

Civilised Charlie Hebdo’s Satire About Those Afflicted By Recent Earthquake In Turkey and Syria – [An Another Manifestation of The Filth of Extreme Freedom of Speech]

Allaah [The Most High] said:

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

And (remember) when Musa (Moses) said to his people: “Verily, Allah commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allah’s Refuge from being among Al-Jahilun (the ignorants or the foolish). [2:67]

A Jaahil (ignorant one) is that one who speaks with a speech that contains no benefit and he mocks at the people. As for a sensible person, he sees that one of the most blameworthy traits -which is abhorred by (sound) religion and intellect- is to mock at someone who is a human being like himself. And if he has been favoured over another person, then this favour necessitates that he thanks Allaah and shows mercy to Allaah’s servants. Therefore, when Musa [peace be upon him] said this to them [i.e. I take Allaah’s Refuge from being among the ignorant], they knew that it (i.e. what he commanded them) was truth, so they said: [ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ -call upon your Lord for us that He may make plain to us what it is!(2:68)] (1)

Allaah [The Most High] said:

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ
فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ
إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ

Verily! There was a party of My slaves, who used to say: “Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!” But you took them for a laughingstock, so much so that they made you forget My Remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful.’’ [Soorah Al-Muminoon: Aayaat: 109-111]

Allaah informed us that He rewarded them for their patience, just as He [The Most High] said in another Aayah: [وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ – And We have made some of you as a trial for others: will you have patience?]

Az-Zujaaj [may Allaah have mercy upon him] said, “Meaning, will you not exercise patience when afflicted and indeed you know what the patient ones will receive?!” I (Ibnul Qayyim) say: Allaah [Glorified be He and One free is He from all imperfections] connected affliction with patience in this ayah and also in His statement:

[ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا — Then, verily! Your Lord for those who emigrated after they had been put to trials and thereafter strove hard and fought (for the Cause of Allah) and were patient] [Soorah An-Nahl Ayah 110]

There is no remedy like patience for the one put to trial! If one exercises patience, then that trial becomes a [source] of purification and rescue from sins, just as the bellows purify gold and silver. Trials are the bellows of the hearts and the test for one’s Eemaan, and by way of it the truthful one is distinguished from the liar. Allaah [The Most High] said:[وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ – And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test)] [Soorah Al-Ankabut: Ayah: 3]

Trials categorize the people into truthful ones and liars, believers and hypocrites, good and wicked. So, whoever exercises patience in facing trials, then this is a mercy for him [or her] and a safety from a greater trial due to his [or her] patience. And whoever does not exercise patience in facing a trial will fall into a trial more severe than it. (2)

Filthy Statements

Allaah [The Exalted] stated: [ ٱلۡخَبِيثَـٰتُ لِلۡخَبِيثِينَ وَٱلۡخَبِيثُونَ لِلۡخَبِيثَـٰتِ‌ۖ وَٱلطَّيِّبَـٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَـٰتِ‌ۚ – Evil words are for evil men, and evil men are (subjected) to evil words].

Charlie Hebdo Cartoon

In the above picture, they stated in French, “Did not even need to send tanks”. Then they presented destroyed buildings, an overturned car and wreckage. This is the malice harboured in the hearts of French militant secularists at Charlie Hebdo- vile and spiteful Islamophobes. However, if it is the case that they even mocked at the most virtuous and noblest human being – the Prophet [peace and blessings of Allaah be upon him], then what else do we expect from them when dealing with others?! Allaah [The Exalted] said: [قَدۡ بَدَتِ ٱلۡبَغۡضَآءُ مِنۡ أَفۡوَٲهِهِمۡ وَمَا تُخۡفِى صُدُورُهُمۡ أَكۡبَرُ‌ۚ – Hatred has already appeared from their mouths, but what their breasts conceal is far worse].

However, the rightly guided followers of the Sunnah do not go into extremes – like the Takfeeris – to physically attack these vile militant secularists, rather we ask Allaah to guide them or break their backs Aameen.

[Ref 1: An Excerpt from Tafseer as-Sadi]
[Ref 2: An Excerpt from Ighaathatul Lahfaan: 2/170-172]

Allaah’s Concealment of One’s Shortcomings – [Conversation With Ustaadh Abu Tasneem (Mushaf Al-Banghaalee)]

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

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

A Benefit Received From Ustaadh Abu Tasneem – [Mushaf Al-Banghaalee] – Two Years Ago and Recalled Today During Our Night Conversations

The Messenger [peace and blessings of Allaah be upon him] stated: [الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ – A man follows the religion of his friend; so each one should consider whom he makes his friend]. [Sunan Abee Dawud 4833]

We ask Allaah to faciliate us with good companions, overlook our shortcomings, include us amongst those who constantly scrutinise themselves honestly, grant us firmness, truthfulness and a good departure from this worldly life Aameen.

Today [15th Rajab, 1444 AH – Corresponding 6/02/23], whilst in the company of my Salafi brother, close friend and companion- Ustaadh Abu Tasneem Mushaf Al Banghaalee [may Allaah preserve him], he spoke about some of the benefits in Al-Allaamah Saaleh Al-Fawzaan’s [may Allaah preserve him] book titled I’aanah Al-Mustafeed B-Sharhi Kitaab at-Tawheed; then he recommended that I should also read the introduction of Kitaab at-Tawheed by Imaam Ibn Khuzaymah [may Allaah have mercy upon him] to find out why the Imaam wrote the book! Ustaadh also spoke about the importance of striving to implement what one learns, then the conversation alternated to one of the diseases that is manifesting itself in our era, such as self-importance and love of fame, and that this affair mostly afflicts a person when he is young, but it becomes something very insignificant – InShaaAllaah- when a person gets older and truly understands – by the Tawfeeq of Allaah – that the desire for these things do not add and will never add anything fruitful to a person’s wellbeing. This immediately reminded me of Imaam Al-Qahtaani’s Nooniyyah which he (Ustaadh Abu Tasneem) recommended – in the past – that I read, especially the section about how Allaah conceals one’s sins and shortcomings, whilst the people hold a good suspicion about him or her. Here are some of those lines of peotry by Imaam Al-Qahtaani [may Allaah have mercy upon him], which Ustaadh was referring to. The Imaam [may Allaah have mercy upon him] stated:

And You (Allaah) have placed love for me within the hearts….And the affection from You is through mercy and kindness.

And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes.

And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers.

By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams.

And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honoured.

But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent).

So all praise and commendations- by way of my thoughts, limbs and tongue- is Yours….

May Allaah reward Ustaadh Abu Tasneem with good and bless all of us with the guidance to scrutinize ourselves honestly and never be deceived by the good opinions and praises received from the people. Umar Bin Abdil Azeez [may Allaah have mercy upon him] said to Khaalid bin Safwaan [may Allaah have mercy upon him], “Admonish me”, so Khaalid said, “O leader of the believers! There are a people who have been deceived by Allaah’s concealment of (their sins, faults etc) and good praise (received from people) has put them to trial; therefore, do not let the ignorance of others (about you) overcome what you know about yourself (in reality). May Allaah protect us and you from being deceived by Allaah’s concealment of (our sins, faults etc), and from being pleased with the praise (received from) people, falling short and being neglectful that which Allaah has obligated on us and inclining towards (evil) desires”. So he [i.e. Umar] wept and said, “May Allaah protect us and you from following (evil) desires”. (1)

Imaam Sufyaan Ath-Thawree [may Allaah have mercy upon him] said: Beware of what corrupts your deeds, for indeed Riyaa is what corrupts your deeds. And if it is not Riyaa, then it may be you being amazed with yourself until it makes you think that you are more virtuous than your brother. It may be that you have not achieved deeds the likes of which he has achieved, and it may be that he has more righteous deeds and that fear of Allaah that keeps a person away from doubtful matters out of fearing harm in the Hereafter. And if it is not self-amazement, then beware of loving the praise of the people-loving their praise so that they may honour you due to your deeds and see you as someone of nobility and high status in their hearts. Remembering death a lot is enough to make you have less concern for the things of the worldly life and make you have a fervent desire for the afterlife. A prolonged hope (for the things of this worldly life) is enough as a (means) to having little fear of (Allaah) and committing acts of disobedience, and the distress and regret on the Day of Judgment is enough for the one who knows but does not act. (2)

Imaam As-Sadi [may Allaah have mercy upon him] said: How many a person knows about love of Allaah, its rulings and all the affairs it necessitates, but his heart is deprived of it?! And how many a slave knows and bears witness to the pre-decree of Allaah and the excellence of sufficing oneself with Him, but when that which has been decreed takes place in opposition to what he desires, you see him anxious- having no tranquility and certainty, nor repose?! And only the one whose heart has acquired knowledge and awareness of Allaah in truth is at ease with the fact that Allaah is sufficient for him, whilst submitting to His judgements regardless what the state of affairs may turn out to be. And how many a person knows the rulings of trade and its details, but at the time of dealing, buying and selling, he does not deal in a beautiful manner with others?! So, do not be deceived when you know something that you will be attributed to it. This is why it is obligated on a person to ask Allaah for beneficial knowledge- knowledge that produces [righteous] deeds. And Allaah knows best. (3)

Therefore, one should remember the following: “A man [may Allaah be pleased with him] among the companions of the Prophet [peace and blessings of Allaah be upon him] used to say when he was praised: [اللهم لا تؤاخذني بما يقولون و اغفر لي ما لا يعلمون – O Allaah! Do not take me to account for what they say and forgive me for what they do not know (about me)].

Al-Allaamah Zaid Bin Haadee Al-Madkhalee [may Allaah have mercy upon him] said: This is one of the invocations and supplications [which a person supplicates with], specifically when praised and he hears it; for example, when it is said, ‘’Fulaan [i.e. such and such person] is upright and righteous’’, so he hears what was said about him, or such praise reached him, or it is said, ‘’Fulaan is very truthful, such and such is a good doer, a charitable person, a scholar and so on’’. If he hears this, then a believer fears for himself and feels shy that he is the opposite of what the people say about him, and because of this he re-examines himself and becomes active in carrying out deeds to make him righteous- a good doer and worthy of the praise given to him by the people. If he does this, he will be successful and blessed; but if he becomes deceived by what the people say and becomes oblivious of his mistakes and shortcomings, shaytaan will afflict him with self-importance. Due to this, when a believer hears the people commending and praising him with [attributes] of righteousness, he utters this dhikr: ‘’O Allaah! Do not take me to account for what they say]’’ – Meaning: ‘’Do not hold me account due to this praise and commendation, and the good characteristics [mentioned about me].’’ That is because he fears for himself. The soul of a person is weak, so he says, ‘’And forgive me for what they do not know (about me)’’- Meaning: ‘’The people commend a person based on what they know about him outwardly, so the person fears that he has Mukhaalafaat [i.e. deeds that are in opposition to the commands and prohibitions in the Sharee’ah] which are unknown to the people, so he asks his Lord [The Blessed and Exalted] not to hold him to account and to forgive those sins of his, shortcomings and mistakes which are unknown to the people. The children of Adam are deficient, but there are those amongst them who fall short and return to [repentance or rectification] and are active again in the performance of good deeds after falling short. And amongst them are those who fall short and persist upon (sin) until punishment comes upon them. (4)

We ask Allaah to include us amongst those who truthfully scrutinize themselves at all times, thankful when they given blessings, patient when facing trials and always repentant Aameen.

Supplications:

Abdullah Bin Umar [may Allaah be pleased with him] said: Allaah’s Messenger [peace and blessings of Allaah be upon him] never abandoned these supplications in the morning and evening:

اللَّهُمَّ إِنِّي أَسْأَلُكَ العافِيَـةَ فـي الدُّنيا والآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ العَفْوَ والعافِيَـةَ فـي دِيني ودُنْـيايَ وأَهْلِي ومالِي، اللَّهُمَّ اسْتُـرْ عَوْراتِي، وآمِنْ رَوْعاتِي،
اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي

“O Allaah! I ask You for well-being in this Dunyaa and the Aaakhirah. O Allāh, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my wealth. O Allaah! Conceal my [faults, shortcomings etc] and safeguard me against everything that will bring me fear and sorrow. O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me”.

Reminder From The Above Supplication:

This great supplication begins with one asking Allaah for [العافِيَـةَ -wellbeing] in the Dunyaa and Aakhirah. Nothing can be equal to wellbeing, for whoever is granted well-being then indeed he has received his complete share of good. Seeking [العَفْوَ -pardon] necessitates that one is forgiven his sins and they are wiped away. As for [العافِيَـةَ – Well-being], it is safety Allaah bestows on a servant of His- protects him against every punishment and trial, by averting evil from him, protecting him against calamities and ailments [sicknesses], evil affairs and sins. So, the Messenger [sallal laahu alayhi wasallam] asked for wellbeing in the Dunyaa and Aakhirah, as well as wellbeing in his religion, worldly affairs, his family and wealth.

Well-being in one’s religion is protection against everything that will bring dishonour [or disgrace] to one’s religion or deprive him of it.

Well-being in the Dunyaa is to seek protection against everything that will harm the person in his worldly affairs, such as calamities or trials, severe poverty and ailments.

Well-being in the Aakhirah is to seek protection against the extreme hardships in the Aakhirah and its various punishments. Well-being in one’s family is that they are protected from trials, calamities and tests; wellbeing in one’s wealth is that it is protected from drowning, burning, theft etc…

[اللَّهُمَّ اسْتُـرْ عَوْراتِي – O Allaah! Conceal my faults, shortcomings etc [ وآمِنْ رَوْعاتِي – safeguard me against every affair that will frighten me and bring sorrow upon me].

[اللَّهُمَّ احْفَظْنِـي مِنْ بَـيْنِ يَدَيَّ، ومِنْ خَلْفِي، وعَنْ يَمِيـنِـي، وعَنْ شِمالِي، ومِنْ فَوْقِي، وأَعُوذُ بِعَظَمَـتِكَ أَنْ أُغْتالَ مِنْ تَحْتِـي – O Allaah! Protect me from in front, from behind me, from my right and my left, and from above. And I seek refuge with Your Magnificence from being swallowed up from beneath me] – Meaning: Asking Allaah to protect you against destructive things and evils which a person is exposed to from the six directions, for indeed evil can approach from the front, behind, the right, the left, above or below, and he does not know which direction calamity will suddenly come upon him. (5)

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]

This is also one of the comprehensive supplications of the Prophet. Indeed, it gathers affairs a person asks Allaah for the rectification of one’s religious affairs, worldly affairs and affairs related to the Afterlife. It begins with one’s religious affairs because when one religion is rectified, then the other affairs [i.e. one’s Dunyaa and Aakhirah] will also be rectified.

[اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي – O Allaah! Rectify my religion for me, which is the safeguard of my affairs]. The statement: [اللَّهُمَّ أَصْلِحْ لِي دِينِي – O Allah! Rectify my religion for me]- Meaning: Asking Allaah for the rectification of one’s religion- to be blessed with the ability and guidance to fulfil its obligations, etiquettes and requirements in a perfect and complete manner; blessed with the guidance and ability to adhere to the Qur’aan and the authentic Sunnah based on the path of the Salafus Saaleh – the Sahaabah, the Taabi’een and the righteous Imaams- in affairs related to sound creed, worship, Dawah [i.e. the sound method of calling to the path of Allaah] and good social behaviour in general. [الَّذِي هُوَ عِصْمَةُ أَمْرِي– which is the safeguard of my affairs]- Meaning: The affair through which all my affairs will be protected, just as Allaah stated: [وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves]. [Surah Aal Imraan. Aayah 103]

This shows the fact that adherence to the religion based on the sound methodology [of the Salaf] is a means to safety for the person – [a safeguard] against the misleading trials and against falling into deviation in creed and deeds; and that not adhering to the religion is the reason behind ruining one’s affairs, just as Allaah said: [وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُ ۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَٮٰهُ وَكَانَ أَمۡرُهُ ۥ فُرُطً۬ا – and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost]. [Surah Al-Kahf. Aayah 28]

[وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي – And rectify my worldly (affairs), wherein is my livelihood].

[وَأَصْلِحْ لِي دُنْيَايَ – And rectify my worldly (affairs)]- Meaning: Asking Allaah to rectify one’s worldly affairs- to be granted sufficiency in what one needs and through permissible means, as well as making it a means that aids one to obey Allaah. [الَّتِي فِيهَا مَعَاشِي– wherein is my livelihood]- Meaning: In my livelihood and my life. This shows that people have a specified livelihood and a determined provision, and they will receive all of it before they die.

[وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي – And rectify my Afterlife to which is my return].

[وَأَصْلِحْ لِي آخِرَتِي – And rectify my Afterlife]- Meaning: Asking Allaah to make one’s affairs upright in the afterlife – to receive Allaah’s Kindness, guidance and ability to obey Him [and the Messenger]; granted a righteous departure from this life and success through eternal bliss in paradise. [الَّتِي فِيهَا مَعَادِي – to which is my return]- Meaning: My place of return and my return to Allaah. [Allaah said]: [ لِيَجۡزِىَ ٱلَّذِينَ أَسَـٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِىَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى- so that He (Allaah) may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)]. [Surah An-Najm. Aayah 31]

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ – And make life for me (as a means of) increase in every good].

[وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ– And make life for me (as a means of) increase in every good]- Meaning: Make the duration of lifespan an opportunity and a means of attaining good in speech and deeds. This shows that the duration of person’s lifespan is a motive for increasing in righteous and good deeds.

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ – And make death for me as a rest from every evil].

[وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ– And make death for me as a rest from every evil]- Meaning: Make death and my departure from this worldly life a means of rest; and not trials, tests and calamities through sinning and heedlessness.

This shows that the believer is upon complete ease and submission in desiring to meet his Lord, [desiring] to receive Allaah’s great reward and external bliss. We ask Allaah for His Bounty. [Ref 6]

[Ref 1: Al-Hilyatul Awliyaa 2/485]

[Ref 2: Hilyatul Awliyaa. 6/391]

[Ref 3: Majmoo Al-Fawaa’id Waqtinaas Al-Awaabid. Faa’idah Number 14]

[Ref 4: Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ Vol 2, page 389]

[Ref 5: An Excerpt from Fiqh Al-Ad’iyah Wal Afkaar 3/32-33. Slightly paraphrased]

[Ref 6: An Excerpt from Fiqhul Ad’iyah Wal Ad’kaar. Vol 4. Pages 493-494. slightly paraphrased]

Neither tell us how to live our lives nor what to do with our wealth and business transactions!

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

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

We Will Not Abandon Our Way of Life Nor Cease Dealing With Our Wealth How We Want, Even If You Think We Are Wrong! – An Inheritance from the ancient deniers of the path of the Messengers

Allaah [The Exalted] said:

وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبً۬ا‌ۚ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَڪُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ وَلَا تَنقُصُواْ ٱلۡمِڪۡيَالَ وَٱلۡمِيزَانَ‌ۚ إِنِّىٓ أَرَٮٰڪُم بِخَيۡرٍ۬ وَإِنِّىٓ أَخَافُ عَلَيۡڪُمۡ عَذَابَ يَوۡمٍ۬ مُّحِيطٍ۬ (٨٤) وَيَـٰقَوۡمِ أَوۡفُواْ ٱلۡمِڪۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِ‌ۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِى ٱلۡأَرۡضِ مُفۡسِدِينَ (٨٥) بَقِيَّتُ ٱللَّهِ خَيۡرٌ۬ لَّكُمۡ إِن ڪُنتُم مُّؤۡمِنِينَ‌ۚ وَمَآ أَنَا۟ عَلَيۡكُم بِحَفِيظٍ۬ (٨٦) قَالُواْ يَـٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِىٓ أَمۡوَٲلِنَا مَا نَشَـٰٓؤُاْ‌ۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ (٨٧) قَالَ يَـٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٍ۬ مِّن رَّبِّى وَرَزَقَنِى مِنۡهُ رِزۡقًا حَسَنً۬ا‌ۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَٮٰڪُمۡ عَنۡهُ‌ۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَـٰحَ مَا ٱسۡتَطَعۡتُ‌ۚ وَمَا تَوۡفِيقِىٓ إِلَّا بِٱللَّهِ‌ۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ (٨٨) وَيَـٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِىٓ أَن يُصِيبَڪُم مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَـٰلِحٍ۬‌ۚ وَمَا قَوۡمُ لُوطٍ۬ مِّنڪُم بِبَعِيدٍ۬ (٨٩) وَٱسۡتَغۡفِرُواْ رَبَّڪُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ‌ۚ إِنَّ رَبِّى رَحِيمٌ۬ وَدُودٌ۬ (٩٠) قَالُواْ يَـٰشُعَيۡبُ مَا نَفۡقَهُ كَثِيرً۬ا مِّمَّا تَقُولُ وَإِنَّا لَنَرَٮٰكَ فِينَا ضَعِيفً۬ا‌ۖ وَلَوۡلَا رَهۡطُكَ لَرَجَمۡنَـٰكَ‌ۖ وَمَآ أَنتَ عَلَيۡنَا بِعَزِيزٍ۬ (٩١) قَالَ يَـٰقَوۡمِ أَرَهۡطِىٓ أَعَزُّ عَلَيۡڪُم مِّنَ ٱللَّهِ وَٱتَّخَذۡتُمُوهُ وَرَآءَكُمۡ ظِهۡرِيًّا‌ۖ إِنَّ رَبِّى بِمَا تَعۡمَلُونَ مُحِيطٌ۬ (٩٢) وَيَـٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِڪُمۡ إِنِّى عَـٰمِلٌ۬‌ۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٌ۬ يُخۡزِيهِ وَمَنۡ هُوَ كَـٰذِبٌ۬‌ۖ وَٱرۡتَقِبُوٓاْ إِنِّى مَعَڪُمۡ رَقِيبٌ۬ (٩٣) وَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا شُعَيۡبً۬ا وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ بِرَحۡمَةٍ۬ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِى دِيَـٰرِهِمۡ جَـٰثِمِينَ (٩٤) كَأَن لَّمۡ يَغۡنَوۡاْ فِيہَآ‌ۗ أَلَا بُعۡدً۬ا لِّمَدۡيَنَ كَمَا بَعِدَتۡ ثَمُودُ (٩٥)

And to the Madyan (Midian) people (We sent) their brother Shu’aib. He said: “O my people! Worship Allah, you have no other Ilah (God) but Him, and give not short measure or weight, I see you in prosperity; and verily I fear for you the torment of a Day encompassing. And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption. That which is left by Allah for you (after giving the rights of the people) is better for you, if you are believers. And I am not set over you as a guardian. [Hud. 84-86]

They said: “O Shu’aib! Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship, or that we leave off doing what we like with our property? Verily, you are the forbearer, right-minded!” (They said this sarcastically). [Hud 87]

Commentary on Aayah 87: They said this to mock at their Prophet and to making it known that there was no way they would accept his call. The meaning of their speech is that he nothing necessitates that you forbid us from what we want to do, except that you pray to Allah and worship Him; so if that is that is the case, is it incumbent on us to abandon what our forefathers used to worship due to a statement that has no evidence other than that it agrees with what you hold? So, how can we follow you and abandon the path of our forefathers, who possessed wisdom and sound reasoning? Likewise, your statement does not necessitate that “we leave off doing what we like with our property”, and that we give full weight and measure, and fulfil the rights that are obligated in that; rather we will not cease to do what we want because it is our wealth and you have no jurisdiction in that. So, due to this, they said mockinly, “Verily, you are the forbearer, right-minded!”- Meaning, “are you the one who is forbearing, a possessor of dignity and good character, and that neither is anything uttered by you except guidance towards upright conduct nor do you command except upright conduct,and you do not forbid except misguidance! The affair is not like that”. Their intent by way of this speech is that he is that his character is the opposite of these two characteristics, and that he is foolish and astray.

He said: “O my people! Tell me, if I have a clear evidence from my Lord, and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you. I only desire reform so far as I am able, to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. [Hud 88]

Commentary on Aayah 88: [يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquillity regarding the correctness of [the Message] I have brought. [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allaah) has given me a good sustenance from Himself]- Meaning: Allaah has given me various types of wealth. [وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you from [the evil practice of giving lower in weight and Measure by way of cheating in business transactions], yet I myself do the same and eventually you will charge me for doing so; rather I will not forbid you from an affair except that I will be the first person to hasten to abandon it; [إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions [goals or aims] other than to rectify your state of affairs and the things that are of benefit to you. And because this statement of Shu’aib contains something which may indicate that he is attributing piety to himself, he repels it with the statement [وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allaah [The Most High] and it is neither due to my strength nor power; [عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allaah in all my affairs and suffice myself with Him. I turn to Allaah in all the various acts of worship He has commanded me to draw close to Him by performing good deeds. By way of these two affairs- seeking aid and assistance from Allaah, turning to Him in repentance, complete submission and obedience- a person’s state of affairs becomes upright, just as Allaah [The Most High] said in another Aayah: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him].

And O my people! Let not my Shiqaq cause you to suffer the fate similar to that of the people of Nuh (Noah) or of Hud or of Salih (Saleh), and the people of Lout (Lot) are not far off from you! And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.” [Hud 89-90]

They said: “O Shu’aib! We do not understand much of what you say, and we see you a weak (man, it is said that he was a blind man) among us. Were it not for your family, we should certainly have stoned you and you are not powerful against us.” He said: “O my people! Is then my family of more weight with you than Allah? And you have cast Him away behind your backs. Verily, my Lord is surrounding all that you do. And O my people! Act according to your ability and way, and I am acting (on my way). You will come to know who it is on whom descends the torment that will cover him with ignominy, and who is a liar! And watch you! Verily, I too am watching with you.” And when Our Commandment came, We saved Shu’aib and those who believed with him by a Mercy from Us. And As-Saihah (torment – awful cry, etc.) seized the wrong-doers, and they lay (dead) prostrate in their homes. As if they had never lived there! So away with Madyan (Midian)! As away with Thamud! (All these nations were destroyed). [Hud 91-95]

[An Excerpt from Tafseer As-Sadi. Slightly paraphrased]