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Author: Abdullah Jallow

The Pitfalls of Some Who Attributed Themselves to Islam While Calling for Revival and Advancement

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

Imam As-Sadi, may Allah have mercy upon him, said:

In the view of these deviated people, revival and advancement mean assimilating into the morale and mentality of the outsiders—the enemies of all religions (i.e. the materialists).

They lose all their personalities by adopting the personalities of those people and imitate them in their manners, dress, dealings and customs—precisely and distinctly—because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners.

This is progress and advancement in their view. Thus, they replace that which is lofty, perfect and precious with something that is low and despicable.

They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people. For this reason, they blindly imitated the foreigners in harmful matters.

As for that which they possess of those things (worldly advancement) that are beneficial—even if associated with the religion—they are the most distant from it, as is well known regarding their state of affairs.

Among the means by which the deviants adorn their falsehood is their forceful speech regarding modern culture (or intellectual development), while claiming that neither can manners be refined nor freed from oppression and tyranny except by way of that.

They exaggerated in praising it and its educators, vilify those who do not possess this modern culture and ridicule them.

They interpret it with various deviated interpretations, with everyone blurting, because if sciences are disorderly and manners are based upon them, then this is how its people will behave.

They do not agree—in anything—in their views and opinions, and all their statements refer back to toppling the religion and manners.

Indeed, sound intellectual development and beneficial refinement are that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait; cleansed deeds and etiquettes until matters became rectified, the state of affairs became upright; combined between the religious and worldly affairs; and reformed the beneficial morale and the material sciences that support them.

Certainly, what is witnessed is testimony to that which we have mentioned. Indeed, the contemporary (or modern) sciences and inventions—despite their expansion and vastness—have been unable to rectify the manners, bring about sound virtues and remove evil due to their being devoid of (sound) religion.

Rather, the religion of Islam is that which guarantees this rectification, undertakes this beneficial refinement, directs towards every good and deters every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs.

Whoever looks at its fundamentals, subsidiary issues and what it deters will find the affair as we have mentioned. Rather, above everything else, Allāh is the Granter of success.

[5] The Sublime Qualities of The Leaders of Guidance

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

Allah, The Most High, said:

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ

وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ

نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا

مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ

سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ

فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ

أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي

أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ

صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي

عِبَادِكَ الصَّالِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.”

Few Reminders From The Above Verses

The ant sought an excuse for the army if they would have harmed its colony due to being unaware of their presence, and it blamed its colony if they failed to take precaution by not entering their dwelling place. And due to this, Sulaymaan, peace be upon him, smiled because indeed it is something that should bring about amazement and make someone smile. (1)

The ant knew Sulaymaan’s affair and that of his army, exalted Sulaymaan’s authority and excused them if they crushed its colony because that would have occurred unintentionally.

Sulayman, peace be upon him, heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, (good) advice and fine expression. This is how the Prophets were – perfect manners and expressing their amazement in the right circumstances. They do not laugh (out loud); rather they smile just as the Messenger, peace and blessings of Allah be upon him, mostly used to smile, for indeed a loud burst of laughter is an indication of feeble mindedness and bad manners; however, the one who does not become amazed by what should amaze a person, this is an indication of ill-humour and haughtiness, and the Messengers of Allah are free from that. (2)

[1] An Excerpt from ‘Bada’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim Al-Jawziyyah’ 2/279-282

 

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan

The Greatest Deficiency in Knowledge

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Imam As-Sa’di, may Allah have mercy upon him, stated:

The greatest evils of knowledge and its inconsistencies occur as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the One who created those causes, and acquaintance with the paths without their sound goals. The deficiency in this type of acquaintance is numerous, and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer.

With regard to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences—which none knows besides them—and the secrets which Allāh has placed in nature. Thus, it gives them higher status over others, and they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose, and the goal, and thus great deviation and deficiency in knowledge and intellect occur.

If they knew and affirmed belief in the true Creator and the One Who controls all the affairs of the universe—the One who attached the means and causes to His Qadaa Wal Qadr—and knew that the means and causes are an abode of His perfect wisdom, for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and great affairs an amazing orderly system and a firm association, gave everything that is sought after and every goal a means or cause and a path that will lead to it, and due to this, results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed, and then they bound these means, paths, and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected, and they would have acquired certainty that cannot be acquired by those who have not reached their level. But they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know, and they become haughty by way of them. So, the statement of Allāh, The Most High, applies to them:

فَلَمَّا جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things), and that at which they used to mock surrounded them (i.e. the punishment). [Ghaafir 83]

Allāh says:

وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaaf 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived. Therefore, we ask Allāh to bless us with sound knowledge that is supported by sound intellect, divine text, and sound natural disposition—the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to their (sound) fundamental principles, and whose means, causes, effects, and outcomes are ascribed to the One Who originated and created them.

It is the knowledge whose possessor does not disassociate the creation from its Creator, neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets, and the amazing orderly systems in the creation from the One Who created and perfected them, organised them in perfect order, and brought them into existence after their non-existence.

This is the knowledge that bears the fruits of certainty and through which tranquillity is obtained, and through which happiness and success are attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to both religious and worldly affairs.

An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Anna Al-Ulum Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaami. pages 37-40

[4] The Sublime Qualities of The Leaders of Guidance

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

Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Bani Israel [i.e. some of them] used to take bath naked (all together) looking at each other. The Prophet Musa,  peace be upon him, used to take a bath alone”. They said, “By Allah! Nothing prevents Musa from taking a bath with us except that he has a scrotal hernia”. So once Musa went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Musa followed that stone saying, “My clothes, O stone! My clothes, O stone, until the Bani Israel saw him and said, “By Allah, Musa has got no defect in his body”. Musa took his clothes and began to beat the stone. Abu Huraira added, “By Allah! There are still six or seven marks present on the stone from that excessive beating.” [al-Bukhari 278]

In another narration: Musa, peace and blessings of Allah be upon him, was a very shy man and used to cover his body completely. No part of his skin was seen due to shyness. So, he was hurt by those amongst the children of Israel who said, “He covers his body in this way only because of some defect in his skin- either leprosy or scrotal hernia, or he has some other defect”.

Allah wished to free Musa from that which they said about him; so one day whilst he was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he finished the bath, he moved towards his clothes to take them, but the stone fled with his clothes. Musa picked up his stick and ran after the stone saying, ‘O stone! My clothes’ until he reached a group of the children of Israel who saw him without (clothes) and found him the best of that which Allah had created, and Allah freed him from what they had accused him of. They said:  “By Allah! Nothing is wrong with Musa”.

The stone stopped there, so Musa took his clothes and put on them, then started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting- three, four or five marks. This was what Allah referred to in His statement:

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ ءَاذَوۡاْ مُوسَىٰ فَبَرَّأَهُ ٱللَّهُ مِمَّا قَالُواْۚ وَكَانَ عِندَ ٱللَّهِ وَجِيہً۬ا

O you who believe! Be not like those who annoyed Musa (Moses), but Allah cleared him of that which they alleged, and he was honourable in the sight of Allah].[Al-Ahzaab. 69]

Al-Allamah Zayd Bin Hadi, may Allah have mercy upon him, said:

This hadith is one of the most amazing stories – a story through which Allah raised the status of Musa, peace be upon him. In this hadith, there is a clarification regarding the fact that the Messengers and the Prophets were put to trial at the hands of the evil ones in their nations; so they exercised patience whilst facing harm, received abundant reward from Allah, The Mighty and Majestic, and carried on propagating Allah’s message. Indeed, the Messenger, peace and blessings of Allah be upon him, informed us that Musa, peace be upon him, was harmed by Bani Israa’eel but he exercised patience. In this hadith, there is proof to show that the miracles of the Messengers and Prophets are affirmed. And with regards to this particular miracle, the stone- an inanimate object – moved and fled with the thobe; then Musa was finally able to catch up with it. He hit it several times and left a mark on it. This is the great miracle that has been mentioned in this hadith.

at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/135

When Solutions Become Part of the Problem

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

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

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]

Imam As-Sadi, may Allah have mercy upon him, said:

Industrialisation and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles:

Firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next.

Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to lay down – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]

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. [Sahih Muslim Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720

[3] The Sublime Qualities of The Leaders of Guidance

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

After Allah, The Most High, inspired Musa, peace and blessings of Allah be upon him, appointed him a Prophet and showed him magnificent signs, he was then sent to Fir’awn – the king of Misr. Allah said to Musa:

ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ

Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds.

Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Lordship and that he deserves to be worshipped.

This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proofs by sending Messengers. Musa knew that he was going to carry a great responsibility by being sent to an obstinate and arrogant dictator, who had no opponent in Misr to oppose him.

Musa was by himself after (accidentally) killing someone, however after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to be facilitated with the ability to (fulfil the task).

He said:

رَبِّ ٱشۡرَحۡ لِى صَدۡرِى

O my Lord! My expand my heart.

Meaning: Grant me confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm; for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

وَيَسِّرۡ لِىٓ أَمۡرِى

And ease my task for me.

Meaning: Grant me ease in every matter I pursue and every path I intend to follow, while calling to your guidance; and lighten the difficulties in front of me.

The caller is granted ease when he approaches all matters in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى

And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech].

Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah said in another verse that Musa said:

وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا

And my brother Haaroon (Aaron) he is more eloquent in speech than me.

So, asked Allah to remove the speech impediment in order that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى

And appoint for me a helper from my family;

هَـٰرُونَ أَخِى

Harun (Aaron), my brother;

ٱشۡدُدۡ بِهِۦۤ أَزۡرِى

Increase my strength with him.

Meaning: To be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, just as Allah said in another verse:

سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا

We will strengthen your arm through your brother, and give you both power.

وَأَشۡرِكۡهُ فِىٓ أَمۡرِى

And let him (Harun) share my task.

Meaning: Grant him prophethood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informed us of the benefit Musa was seeking by asking for such favours, which is:

كَىۡ نُسَبِّحَكَ كَثِيرً۬ا

That we may glorify You much;

وَنَذۡكُرَكَ كَثِيرًا

And remember You much.

Musa knew that acts of worship and the religion revolves around remembrance of Allah, so he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; remembering Allah profusely through Tasbeeh [i.e. Subhaanallaah], Tahleel [i.e. laa ilaaha illal laah] and other type types of worship.

إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا

Verily! You are of us Ever a Well-Seer.

Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After Musa made these supplications and requests, Allah said to him:

قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ

You are granted your request, O Musa.

Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Harun- your helper.

Allah said in another verse:

وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ

And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors.

These requests made by Musa shows his perfect knowledge and awareness of Allah, his perfect discernment and knowledge about affairs, and his perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation is need of clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people. On the other hand, he shows the ugliness of falsehood, so as to repel people from it.

Besides this, the caller is in need of being granted ease in his task by approaching matters in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person while taking into consideration the situation of each person he addresses.

This affair becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal, because when many people speak, it will have an effect and that is why Musa made those requests. And if you examine the situation of the prophets – those sent to the people- you will discover, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allah be upon him; for indeed he was at the highest peak with regards to every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and none can ever excel those companions (besides the prophets and messengers) after their departure from this world.

An Excerpt from Tafseer As-Sadi verses 24-36 Surah Ta Ha

[2] The Sublime Qualities of The Leaders of Guidance

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

Allah, The Most High, stated:

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ
فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ
فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ
فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

Has the story reached you, of the honoured guests [three angels; Jibrael (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, “Salam, (peace be upon you)!” He answered; “Salam,(peace be upon you),” and said: “You are a people unknown to me. Then he turned to his household, so brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): “Will you not eat? Then he conceived a fear of them (when they ate not). They said: “Fear not.” And they gave him glad tidings of an intelligent son, having knowledge (about Allah and His religion of True Monotheism). Then his wife came forward with a loud voice, she smote her face, and said: “A barren old woman!” [51:24-29]

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

Firstly: Allah described his guests as being honoured. They were either honourable in the sight of Ibrahim or honourable in the sight of Allah. The verse carries both meanings.

Secondly: Allah said: [ إِذْ دَخَلُوا عَلَيْهِ- When they came in to him.]

There is not a mention about them seeking permission to enter and in this is proof that he was known for being generous to guests. His house was open to guests and frequented by the one who could find it without the need for asking permission. This is a highest level of generosity.

[فَرَاغَ إِلَىٰ أَهْلِهِ -Then he turned to his household]:

He went to his family in secret without the knowledge of the guests. This is an act of nobility – the leader of the house goes away secretly [to bring something for the guest] in such a manner that the guest is unaware, lest [the guest] becomes uneasy and shy; so he is made unaware until [the host] comes along with the food, as opposed to the one who says to his guest or those who are present: ‘’Wait, so that I bring you food’’ or a similar statement, which makes the guest feel shy and embarrassed.

[فَجَاءَ بِعِجْلٍ سَمِينٍ – so (he) brought out a fat roasted calf]

This is an indication of his hospitality to his guests. Allah (The Most High) did not say that Ibrahim ordered for them, rather he went away and came back with the (roasted calf) himself. He did not send his servant to bring it and this is the highest degree of hospitality to guests.

He came with a full roasted calf and not half of it. This is perfect hospitality. The calf was fat and not skinny, and it is well known that this was among the best of their wealth. The likes of it is given particular attention and nurturing, and Ibrahim chose it for his guests.

He himself brought the food close to them and did not command his servant to (do) so. He brought the food close to them and did not make them come close to the food. This is the highest level of generosity- bringing the food close, carrying it to the guest and not placing it at a distance and then asking the guest to come close.

He said to them [أَلَا تَأْكُلُونَ- Will you not eat?]

This is generous and soft speech, and it is better than saying ‘eat’ or ‘extend your hands’ and what is similar to it. He spoke to them with this generous and soft speech when he saw that they were not eating, because his guests are never in need of his permission; rather they eat when he presents food to them. So, when these guests did not eat, he said to them: ‘’Will you not eat?’’ He felt fear of them but did not reveal it.

An Excerpt from Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim 3/45- 46

May Allah bless Ustadh Abu Tasneem who shared this Faa’idah in Arabic many years ago.

[5] Brief Biographies of Some Prominent Contemporary Scholars – Al-Allamah Hammad Al-Ansari

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

He was Shaikh Hammad bin Muhammad Al-Ansari Al-Khazraji Al-Sa’di- born in 1343 AH in the town of Tad Makkah in Mali, West Africa. He traced his lineage to Sa’d bin Ubadah, the noble Companion of the Prophet ﷺ.

From an early age, he displayed remarkable intelligence and a deep love for knowledge. Raised by his learned uncle, who was known as “the Sea” because of his vast knowledge, he memorised the Quran by the age of eight. He also memorised many classical texts in Arabic grammar, Hadith, jurisprudence, and Arabic poetry, including works by Al-Hariri, Ibn Malik, Al-Suyuti, and Al-Subki, as well as the famous Seven Mu’allaqat.

Due to French colonial rule, he left his homeland at the age of twenty-one and travelled to the sacred cities. In Makkah, he studied in the circles of the Grand Mosque under scholars such as Shaikh Hamid Al-Faqi, Shaikh Abdullah Al-Mashat, and Shaikh Muhammad Amin Al-Halabi. Recognising his knowledge and ability, Shaikh Abdullah bin Hassan Al Al-Shaikh granted him permission to teach in the Grand Mosque.

He later continued his studies in Madinah before returning to Makkah. Following the advice of Shaikh Abdul Latif bin Ibrahim and Shaikh Muhammad bin Ibrahim Al Al-Shaikh, he moved to Riyadh, where he taught at the College of Sharia and the Imam Institute, before finally joining the Islamic University of Madinah.

Shaikh Hammad became renowned for his devotion to knowledge and his generosity towards students. His library, containing more than 3,000 volumes, was especially rich in Hadith and rare manuscripts. He made these resources readily available and played an important role in preserving and publishing many valuable Hadith works.

He taught numerous scholars, including Shaikh Bakr Abu Zaid, Shaikh Rabee bin Hadi, Shaikh Abdur Razzaq Al-Badr, and many others. His lifelong service to the Quran, Sunnah, and the sciences of Hadith left a lasting legacy that continues to benefit students of knowledge throughout the Muslim world.

He left behind a tremendous legacy of writings covering various branches of Islamic knowledge. Among his works in Arabic grammar is Al-Ajwibah Al-Wafiyyah ʿan As’ilat Al-Alfiyyah. In Islamic creed, he authored Abu Al-Hasan Al-Ashʿari wa ʿAqidatuhu. In Islamic jurisprudence, he wrote Tuhfat Al-Sa’il ʿan Sawm Al-Murdiʿ wa Al-Hamil. In Hadith, he authored Ithaf Dhawi Al-Rusukh biman Dallasa min Al-Shuyukh and Sabil Al-Rushd fi Takhrij Ahadith Bidayat Ibn Rushd, along with many other valuable works that students of knowledge continue to acquire and benefit from.

He also participated, may Allah have mercy upon him, alongside Ibn Qasim (may Allah have mercy upon him), in compiling the Fatwas of Shaikh Al-Islam Ibn Taymiyyah.

Among his sayings and circumstances, may Allah have mercy on him, was mentioned by his son, Abdul Awal Al-Ansari:

“Whenever I saw a manuscript, I copied it.”

“In my youth, I would read and write until dawn, and I would only sleep a little in the afternoon.”

“I donated four hundred manuscripts to the Islamic University, some of which are in my handwriting.”

“Books are more valuable to me than the palaces of kings.”

“I possess licenses in every field of knowledge, even in geometry!”

“We would not study any knowledge until we had memorized it.”

“I spent seven years in the library of the Haram copying manuscripts, and there was no photography/photocopying available.”

“I am not a mufti; I am a servant of the students of knowledge.”

“A teacher of mine told me: You must travel to Najd, for living with them is like living with the companions of the Prophet,” due to the abundance of scholars there and the purity of their beliefs.

“My days in Riyadh were the golden days.” 

Among his advice and wise sayings (may Allah have mercy upon him) were the following:

“How much has been written, yet how little has been read.”

“I have observed that the students of knowledge in this age do not revise knowledge together through mutual discussion.”

“Obtain Ibn Jama’ah’s book Adab Al-Sami’ wa Al-Muta’allim, and read one chapter from it every day.”

“Today, the enemy—that is, the disbelievers—has distracted the students of knowledge from seeking knowledge, even though seeking knowledge is an obligation upon them in these times.”

“Women in this age have distinguished themselves through their enthusiasm and readiness for research.”

“The scholars should speak to the people according to what they can understand and should not lead them into confusion and complexities.”

Regarding Ikhwan al-Muslimeen [the Muslim Brotherhood sect], he said: “Do not go near them, for everything they have is based upon doubts and misconceptions.”

Speaking about psychology, he remarked: “They call it ‘education’ (tarbiyah), whereas I call it ‘degeneration’ (tardiyah).”

He advised one student of knowledge: “Do not read excessively from books that contain irregular and deviant scholarly opinions.”

Regarding the Gulf Crisis, he said: “It brought about inactivity and laziness among the students of knowledge.”

Concerning the so-called Islamic awakening (al-Sahwah) spoken of in that era, he said: “This is not an awakening; rather, it is a state of heedlessness from seeking knowledge.”

His virtues, noble qualities, and outstanding merits were many. He, may Allāh have mercy upon him, passed away on Wednesday, 21st of June, 1418 AH, after suffering from an illness for several months. His funeral prayer was held in the Prophet’s Mosque after the afternoon prayer, led by Shaikh Abdul Bari Al-Thubayti. A large number of students of knowledge and scholars attended his farewell, numbering in the thousands. 

An Excerpt from Al-Majmuʿ fi Tarjamat Al-ʿAllamah Al-Muhaddith Al-Shaikh Hammad Al-Ansari by Abd Al-Awwal bin Hammad Al-Ansari page 7 onwards

[1] The Sublime Qualities of the Leaders of Guidance

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

Allah, The Most High, said:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُ‌ۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [An-Nahl. 36]

Ibrahim, peace be upon him, was an  upright Imam, obedient and he was Hanifan (Worshipped Allah alone)

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

Verily, Ibrahim was an Ummah [leader], Qaanitan [obedient], Haneefan [one who worshipped Allah alone], and he was not one of the Mushrikeen [polytheists, idolaters, disbelievers in the Oneness of Allah, and those who associate partners with Allah]. [Surah An-Nahl. Verse 120]

Three Qualities:

Imam – a leader of guidance and an upright guide for the people.

Qaanitan – constant in worship and obedient to Allaah.

Haneefan – turning away from Shirk, and he was not one of those who associate partners with Allah.

Allah, The Mighty and Majestic, stated in another verse:

قَدۡ كَانَتۡ لَكُمۡ أُسۡوَةٌ حَسَنَةٌ۬ فِىٓ إِبۡرَٲهِيمَ وَٱلَّذِينَ مَعَهُ ۥۤ إِذۡ قَالُواْ لِقَوۡمِہِمۡ إِنَّا بُرَءَٲٓؤُاْ مِنكُمۡ وَمِمَّا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ

Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allaah…” [Al-Mumtahinah  4]

These qualities of Prophet Ibrahim, peace be upon him, are that of a person who fulfils Tawheed and an encouragement for others to emulate him, just as Allah stated:

قَدۡ كَانَتۡ لَكُمۡ أُسۡوَةٌ حَسَنَةٌ۬ فِىٓ إِبۡرَٲهِيمَ

Indeed there has been an excellent example for you in Ibraaheem]. (1)

Gentleness

Look at Ibrihim’s gentleness?!

“O My father! Why do you worship that which hears not, sees not and cannot avail you in anything, O my father! Verily! There has come to me of knowledge that which came not unto you”. He did not say: “O father you’re ignorant”, but he said that he has received knowledge which his father has not received. (2)

[1] An Excerpt from ‘Sharh Kitaab at-Tawheed- Audio Number 2. By Shaikh Abdur Razzaq al-Badr

[2] Qisas Al-Anbiyaa by Imam Sadi p45

Credentialism Under Robust Scrutiny

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

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

Al-I’tisam 3/434