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Author: Abdullah Jallow

The Mu’adh-dhin In Ramadhaan Is Trusted, But He Should Not Be Over-stringent

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Ramadhan, Salafi Mosques & Centres, Worship - 'Ibaadah'.

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

The Mu’adh-dhin Is Relied Upon

Al-Allaamah Abdullah Bin Muhammad Bin Humaid [may Allaah nhave mercy upon him] was asked: “When does the one stops eating and drinking; is it whilst the Adhaan (of Fajr) is being called or after the Adhaan has been called?”

Answer: The Islamic legislation commands cessation of (eating and drinking) when fajr arrives (i.e. when a person is certain that Fajr has entered), whether before the Adhaan or after the Adhaan (i.e. whether he hears the Adhaan being called after he is already certain that fajr has entered or whether he heard it thereafter after already being certain that it has entered). That is because Allaah said: “And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall.” [Surah Al-Baqara: Ayah: 187]

However, the common practice is that the Mu’adh-dhin does not call the Adhaan except when fajr arrives. So when it is the case that it has being legislated to (cease eating and drinking) when the Adhaan is called, then it is incumbent to stop and not eat. Therefore, stop eating when the Adhaan begins, because in the majority of cases the Mu’adh-dhin does not call the Adhaan except when fajr arrives, especially the Mu’adh-dhin of Masjid Al-haraam (i.e. the Kabah). (see footnote a) (1)

Calling The Adhaan Four or Five Minutes Before Fajr As a Precaution

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] stated: This precaution is not legislated and indeed the Prophet [peace and blessings of Allaah be upon him] said, “The over-stringent ones are destroyed”. (see footnote b) It is incorrect because if they take this precaution in relation to the fasting, they will commit a mistake or a misdeed. That is because many people get up and pray Fajr when they hear the Mu’adh-dhin. Therefore, the one who hears the A’dhaan of the Mu’adh-dhin before Fajr and starts praying might have prayed before the right time and prayer before its right time is incorrect. So in this regard, the Musalloon [performers of the prayer] have been wronged. Likewise, the Saa’imoon [i.e. those who intend to perform the fast on that day] are wronged because he [Mu’adh-dhin] prevents them from eating and drinking despite the fact that it is permissible [i.e. eating and drinking until the correct time of Fajr].  He commits an offence against the Saa’imoon because he prevents them from that which Allaah has made permissible for them, and he commits an offence against the performers of the prayer when they pray before the right time of Fajr and this is a nullifier of the prayer. Therefore, it is obligated on the Mu’adh-dhin to fear Allaah [The Mighty and Majestic] and follows- whilst aspiring to establish what is correct- that which the Book and Sunnah guides to. (2)

Footnote a: NB: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When one of you hears the call to prayer while eating the pre-fasting meal and his vessel is in his hand, let him not put it down until he fulfills his needs from it”. [Sunan Abee Daawud 2350]

Footnote b: The Messenger said, ‘’The over-stringent ones are destroyed’’: Imaam Nawawi (rahimahullaah) said: ”The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood [prescribed legislated sharia boundaries] in their statements and actions.” [Source: Saheeh Muslim Hadeeth Number 2670 & Saheeh Muslim Bi-Sharh An-Nawawi Vol 16, Page 180 & page 220. Publisher Dar Al-Kotob Al-Ilmiyyah 1st ed 1421AH (Year 200)]

Also, we witness the extremism of those whose Ramadhaan time tables – in the name of precaution – compels the people to stop eating at the wrong time and thus deprive them of the opportunity to eat and drink to their satisfaction before the beginning of the fast. Therefore, follow the time tables of the Masaajid of Sunnah.

[Ref 1: Al-Fataawaa Wad-Duroos Fil-Masjid Al-Haraam. Pages 473-474]
[Ref 2: An Excerpt from ‘Majmoo Fataawaa. 19/295]

Reminder to Our Sons Regarding Our Precious and Noble Daughters-In-Law

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Family & Women, Marriage (Nikkah), Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Allaah [The Exalted] said: [وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا – And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage. And your Lord is Ever All-Powerful to do what He will]. [Surah Al-Furqan. Aayah 54]

The Love Between Husband and Wife

Allaah (The Most High) said:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect. [Surah Ar-Rum. Aayah 21]

Imaam As-Sadi [may Allaah have mercy upon him] stated: “In most cases, you will not find love in anyone similar to the love and mercy between a husband and wife”. [Tafseer As-Sadi]

The Messenger [peace and blessings of Allaah be upon him] said, “There is nothing like marriage for two who love one another” – Meaning, there is no bond like that bond between two people in marriage who love one another, for if they are married and love is present between them, it will increase in strength every day. (1)

Imaam Muhammad Ibn Saalih Al-Uthaymeen [may Allaah have mercy upon him] said: If a person says: “What will make a man love his wife and vice versa?” We say: Allaah has clarified this in His statement: [وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ – And live with them honourably]. [Surah An-Nisaa. Aayah 19] If every person lives with his wife honourably and vice versa, then love, a strong bond and a happy married life will be established. (2)

The Blessing of Gentleness In The Households

Jareer Ibn Abdullah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Verily, Allah [The Mighty and Majestic] rewards for gentleness that which He does not give insolence. If Allah loves a servant, He grants him the quality of gentleness. No household is deprived of kindness, except that they have been truly deprived”. (3)

Aa’Isha [may Allaah be pleased with her] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him] said to her, “O Aa’Isha! Be gentle, for indeed when Allaah wishes good for a household, He guides them to gentleness”. Al-Allaamah Zaid Bin Haadi Al-Mad’khali [may Allaah have mercy upon him] said, “This hadeeth contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also this hadeeth contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony”. (4)

A Man’s Knowledge Regarding The Feelings of His Wife In different Situations, Whilst Sincere Love And Respect Is Maintained Between Them: https://salafidawahmanchester.com/2020/09/13/a-mans-knowledge-regarding-the-feelings-of-his-wife-in-different-situations-whilst-sincere-love-and-respect-is-maintained-between-them/

 

Satan hates the good relationship between husband and wife

Jaabir [may Allaah be pleased with him] narrated that Allaah’s Messenger [peace and blessings of Allaah be upon him]said: Iblis places his throne upon water; he then sends detachments [for creating dissension]; the nearer to him in rank are those who are most notorious in creating dissension. One of them comes and says: I did so and so. And he says: You have done nothing. Then one amongst them comes and says: I did not spare so and so until I sowed the seed of discord between a husband and a wife. The Satan goes near him and says: ‘You have done well. A’mash said: He then embraces him. [Saheeh Muslim. Number:2813]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: “And because of the fact that this bond (between husband and wife) is from the most beloved affairs to Allaah and His Messenger, it is from the most hated affairs to the enemy of Allaah [i.e. shaytaan]. Therefore he hastens to split two people who love another for the sake of Allaah”. (5)

Welcome O Noble daughters-in-law! Daughters of noble generous fathers and forbearing mothers who gave you in marriage to our sons. You’ve left beloved fathers, mothers, brothers and sisters to be in the company of our sons, therefore, it is incumbent upon us to welcome you with open arms and preserve you like precious pearls. May Allaah bless you for being another source of increased happiness and joy in our lives. We ask Allaah by His Greatest Name to grant you and our sons happiness, steadfastness, love and compassion Aameen.

And we say to our sons: your fathers are not infallible, therefore, never copy their mistakes in the name of manliness; rather, know that the Sunnah is the only source of happiness, success and upright conduct. Imaam Sufyaan Ibn Uyaynah [may Allaah have mercy upon him] used to say, “Indeed, the Messenger [peace and blessings of allaah be upon him] is the greatest criterion (i.e. amongst mankind and Jinn) and all affairs are presented to him (i.e. for judgement and judged) based on his manners, path and guidance; so whatever is in agreement with this is truth, and whatever is in opposition is falsehood”. (6)

Never copy our mistakes in the name of “My father used to do such and such” because success is not found in following fathers and forefathers upon error. May Allaah make you and your wives Mubaarak wherever you maybe Aameen.

[Ref 1: Reported by Imaam Ibn Maajah 2/153. Hadeeth Number: 1847. Declared Authentic by Imaam Albaanee in As-Saheehah 2/196. Sharh Sunan Ibn Maajah by As-Sindee (rahimahullaah)… Hadeeth Number 1847’ Book of Marriage- Chapter: The Excellence of Marriage]

[Ref 2: Fataawaa Noor Alad-Darb 6/29]

[Ref 3: Saheeh At-Targheeb. Number 2666]

[Ref 4: At-ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. Vol 1 page 277. Slightly paraphrased]

[Ref 5: Rawdatul Muhibbeen. Page 188]

[Ref 6: Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’  page 8]

 

Caution When Am Given Access to Wealth, Status, Position or Recognition More Than Others!

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

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

Allaah [The Exalted] said:

فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): “My Lord has honoured me.” But when He tries him, by straitening his means of life, he says: “My Lord has humiliated me!” [Surah Al-Fajr. Aayaat 15-16]

When tried with richness and wealth, and given in abundance, he says that his lord has honoured him due to what he has been given. And when afflicted with poverty, he says that his lord has degraded him. However, this view of his is incorrect; rather he should praise Allaah in both circumstances-in times of poverty and richness. (1)

The human is ignorant and unjust. He has no knowledge of the final outcomes of events. He thinks that the situation in which he finds himself is to continue and will never cease. He thinks that the kind treatment and blessings he receives from Allaah in the worldly life is an indication that he is honoured by Allaah, and that he is one close to Him. However, not everyone who receives Allaah’s blessings in this worldly life is one honoured by Allaah, and not everyone whom Allaah afflicts with poverty is one humiliated by Allaah; rather riches and poverty, scarcity and abundance are a trial and a test by way of which Allaah makes known those who will show gratitude and those who will exercise patience. (2)

What Did Prophet Sulaymaan [peace be upon him] say when he saw the throne of Bilqees [peace be upon her] placed before him within the twinkling of an eye?

[هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ – This is by the Grace of my Lord to test me whether I am grateful or ungrateful!]- Meaning, to test me by way of of it. He was not beguiled kingdom, authority and power as is the habit of the ignorant kings; rather he knew that this was a test from his Lord, so he was scared of not being thankful for these blessings. Then he clarified that being grateful to Allaah does not benefit Allaah; rather its benefits returns to the grateful one; so he said: [وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬- and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]- Meaning, Allaah is not in need of a person’s deeds, and He is generous, bestows abundant good that to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease. (3)

Just Because We Are Given Does Not Mean That We Are of Higher Status

Al-Allaamah Saalih Al-Fawzaan [may Allaah preserve him] stated, “When the Prophet [peace and blessings of Allaah be upon him] used to distribute wealth, he used to give those whose Eemaan was weak and the hypocrites – gave them more; but he did not give anything to the best of the Sahaabah; rather he entrusted them to their religion, for indeed due to their [strong] Eemaan they would not become angry if not given. As for the people of weak Eemaan, the Messenger [peace and blessings of Allaah be upon him] feared that they will be enraged, so he gave them and brought their hearts closer (the religion)”. (4)

Have I Ever Felt That Such and Such Believer Is Not Worthy to Be In a Gathering Where Many People Are Entitled to Be Present Because Either I Feel More Worthy of It or That His Presence Makes Me Feel That His Status Has Been Elevated to Me, So I Wish That He Is Prevented From That Gathering:

وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Surah Al-An’aam. Aayaat 52]

Meaning, “O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting by their righteous deeds the Face of Allaah. You are not accountable any thing with regards the deeds of these poor people, but their account of deeds is with Allaah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allaah – those who place affairs in other than its right place”. (5)

 

Have I Ever Felt That I Am More Virtuous Just Because People Listen to Me or Accept My Intercession

Sahl [may Allaah be pleased with him] reported: A man passed by Allaah’s Messenger [peace and blessings of Allaah be upon him], and Allaah’s Messenger asked (his companions), “What do you say about this man?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened to”. Allaah’s Messenger kept silent, and then another man from the poor Muslims passed by, and Allaah’s Messenger asked (them), “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to”. Allaah’s Messenger said, “This poor man is better than so many of the first as to fill the earth”. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] briefly commented on this hadith, saying, “This clarifies that what matters is the religion (of a person) and not wealth and status. All those (men) were from the Sahaabah”. (5.1)

 

Have I Ever Refused to Give Room to Someone In a Gathering Where Everyone Is Entitled to Be Present!

Allaah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allah will give you [ample] room [from His Mercy]. And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]

This is a practical code of behaviour commanded by Allaah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room [for others]; for indeed it is part of good etiquettes to make room for him [i.e. the other person] to reach his goal. And this is not to harm the one who is [already] in the gathering in anyway; rather he enables his [Muslim] brother to reach his goal without him being harmed, and reward is given in accordance with a deed; for indeed whoever makes room, Allaah makes room for him, and whoever shows generosity to his brother, Allaah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise up and retire from your gathering for an [obligatory or important] need [i.e. prayer etc], then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these affairs is connected to knowledge and Eemaan. And Allaah [The Most High] will exalt in degree the people of knowledge and Eemaan in accordance with what He has portioned out for them from knowledge and Eemaan.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning: Allaah [The Most High] rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil deeds, there will be an evil recompense. And in this Ayah [i.e. 58:11] is [a mention] of the virtue of knowledge, whose beautification and benefit is that one disciplines [himself or herself] with its etiquettes and act in accordance with what it necessitates. (6)

What Should I Strive to Achieve In Gatherings

Imaam As-Sadi [may Allaah have mercy upon him] stated: When you sit with the people, make humility the sign by which you are recognized. Fear of Allaah should be your shield and giving advice to the servants of Allaah as your constant habit. Be eager to (make) every gathering in which you sit one of goodness- either research into affairs of knowledge or advice on religious matters; either directing (others) towards a general or a particular beneficial affair, or making a mention of the blessings of Allaah; either making a mention of the superior status of praiseworthy manners and good etiquettes or warning against that which is detrimental to the well-being of one’s religious or worldly (affairs). The least of this (i.e. your companionship and advice to those you sit with) is that the earnings from their occupations should be by way of permissible (means) and not what is forbidden.

Behave well towards the young, the old and your peers. Deal with each of them in a way they deserve and have respect for the one who deserves to be respected and honoured. Be eager to make your congregation relaxed by way of speech that is appropriate and good, even if that was in relation to the worldly (affairs).
The sensible and determined person achieves abundant goodness through the gatherings of the people and he becomes more beloved to them than all (beloved things). This is because he approaches the people with what they approve (i.e. good) and statements they desire, and the foundation in this is success in taking over control of all the affairs placed before them.

And these affairs (i.e. good advice and companionship) become more emphasized on a journey, because during a journey sitting together is prolonged and the travellers are in need of having someone who revives their hearts with good statements, the news of events and joke–if all of that is truth and not too much–and to assist them with the essential affairs of travel. And Allaah is the One Who grants all success. (7)

We ask Allaah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

[Ref1: An Excerpt from ‘Zaadul Maseer’  Slightly paraphrased]

[Ref2: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan.’ Slightly paraphrased]

[Ref 3: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. Slightly paraphrased]

[Ref 4: An Excerpt from Tasheelul Il’haam Bi-Fiqhil Ahaadeeth Min Bulooghil Maraam’ Vol 6’ page 217-218. Publisher: Daar al-Imaam Ahmad’ 1st edition 1430 AH (Year 2009). slightly paraphrased

[Ref 5: At-Tafseer Al-Muyassar]

[Ref 5.1: Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-baaziyyah Alaa Saheeh Al-Bukhaaree 4/35. Footnote Number 3]

[Ref 6: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan) by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

[Ref 7: Noorul Basaa’ir Wal al-baab fee ahkaam al ‘Ibaadaat Wal Mu‘aamalaat Wal Huqooq Wal Aadaab’ pages 64-65]

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]