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Author: Abdullah Jallow

Sinning Without Repentance or Remorse Breeds Similar Sins!

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

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

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one.” The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits. If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (1)

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

There are two (types) of strengths within the soul: The strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; thus, he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. Among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards (forbidden) images, but they do not exercise patience in commanding good and forbidding evil. (2)

Reflection to Assist Us to Give Precedence to Obedience and Truth

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:

Contemplate the fact that truth is noble and falsehood is lowly. Contemplate the Greatness of Allah, The Mighty and Majestic- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allah, Glorified be He, will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allah removes his soul whilst being pleased with him. Then Allah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should contemplate the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then that is only a means of humiliating him in order that he is increased in being distanced from Allah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should contemplatethe bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should contemplate the statement of Allah, The Mighty and Majestic:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the Muttaqun”. [Az-Zuhkruf. 31-35] (3)

(1) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

(2) An Excerpt from Uddatus Saabireen. page 37

(3) An Aathaar Ash-, Shaikh Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee 11/309

tree between green land during golden hour

Using a wolf to expel the Jinn – By Imam Abdul Aziz Bin Baz

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

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

السؤال:
شاع عند العامة وعند بعض القرّاء إذا جاءهم الشخص فيه مس من الجن يحضرون ذئبًا ثم يقولون ثبت عندنا بالتجارب أن المسوس بالجن إذا رأى الذئب يخرج، وهذا قد شوهد من ناس ثقات، ويقولون: لا نعتقد في الذئب، لكن جرى العرف في الطب بالتجربة، وثبت أن الذئب يخرج الجن؟

The Imam, may Allah have mercy upon him, was asked:

It has become common (or rife) among the common people and some of those who read (the Qur’an or other means as a remedy) that when a person afflicted by the jinn comes to them, they bring a wolf and claim that “It has been established (i.e. or ascertained) with us through experience that when the possessed person sees a wolf (i.e. due to the Jinn inside him seeing the wolf), it exits. This has been observed (i.e. or witnessed) by trustworthy people”, and they say: “We do not believe in the wolf, but this has become customary (i.e. the norm) – through experience – in the field of medicine (i.e. specifically when treating the possessed person), and it has been established that the wolf drives away the jinn”.

الجواب:
محل نظر، الأصل في التداوي أنه يجوز بكل ما هو من المباحات إذا جُرّب ونفع، فهذا أصل في التداوي.
وكونه ينفر من الذئب ويخرج الجني من الإنسان إذا رأى الذئب هذا يدّعونه، وهذا يُفضي إلى الاعتقاد في الذئب، وتعليق جلده كما يفعل بعض الناس أو تعليق رأسه.
والذي أرى أنه ينبغي ترك هذا؛ حتى لا تقع الكوارث بالاعتقاد في الذئب وأنه يسبب براءة المجانين، والأغلب على هذا أنها خرافات من خرافاتهم.

 

The response:

[محل نظر – This is something that requires examination and scrutiny]. The basis (or fundamental principle) with regards to remedies is that (treatment) – through everything that is from the permissible methods – is permissible if tested and (established) to be of benefit. This is the basis (or fundamental principle) with regards to remedies.

As for it being assumed that (the Jinn) flees from the wolf and exits the person when it sees the wolf, this is what they claim, and can lead to the belief in the wolf (that it can expel a jinn), attaching its skin (i.e. using a piece of it to attach to oneself, hanging its skin somewhere etc), as some people do, or even its head. [والذي أرى أنه ينبغي – What I hold is that it is befitting (or obligatory)] to abandon this in order that calamities (or grave harms) do not arise from the belief (or due to the belief) in the wolf, and that it makes the insane recovery (or cures them). [والأغلب على هذا أنها خرافات من خرافاتهم – And what is predominantly the case regarding this (in society, customs) is that it is a superstition among their superstitions (or superstitious beliefs)]. [Paraphrased]

https://binbaz.org.sa/fatwas/23767/%D8%AD%D9%83%D9%85-%D8%B2%D8%B9%D9%85-%D8%A7%D9%86-%D8%A7%D9%84%D8%AC%D9%86-%D9%8A%D9%86%D9%81%D8%B1-%D8%B9%D9%86%D8%AF-%D8%B1%D9%88%D9%8A%D8%A9-%D8%A7%D9%84%D8%B0%D9%89%D8%A8

https://youtube.com/shorts/awQ9mRWutVs?si=GXjfJTi-no2dNx3K

[3] Private Gatherings and Conversations

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

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

Imam As-Sadi, may Allah have mercy on him,  stated:

Make humility the sign by which you are recognised when you sit with the people, fear of Allah should be your protection, and providing guidance to Allah’s servants should be a habit. Be eager to (make) every meeting in which you sit one of goodness–either research into areas of knowledge or religious matters; either directing (others) to a general or specific beneficial affair, mentioning Allah’s blessings or mentioning 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).

Behave well with the young, the elderly, and your peers. Respect the person who deserves to be acknowledged and respected and treat each of them in the manner they deserve.

Even if your speech is about worldly (affairs), use acceptable and good language to put your congregation at ease.

Through the meetings of the people, the sensible and determined person accomplishes abundant goodness, and he becomes more beloved to them. This is because he approaches the people with what they approve and statements they desire (i.e. good), and the cornerstone for this is success in seizing control of all affairs presented before them.

And these matters become more emphasised on a journey because sitting together is prolonged during a journey and the travellers need someone who revives their hearts with good statements, news of events, and jokes if all of that is true and not too much, and to assist them with the essential affairs of travel. And Allah is the One Who bestows success.

An Excerpt from Nur Al-Basaa’ir Wa Al-baab Fee Ahkaam al-Ibaadaat Wa Al-Mu‘aamalaat Wa Al-Huquq Wa Al-Aadaab. pages 64-65

True Bravery Comes from Patience and Trust in Allah, and Knowing Humans Have No Power by Themselves

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

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

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

This is a great quality that Allah commands in many verses about Jihad, [a] praises the people who possess it, declares that it is the path of the Messengers and the truthful, and forbids its opposite, which is cowardice, dismay, and fear of the creation when striving in Allah’s path. This lofty quality is inherent in a servant of Allah and is strengthened by the Islamic faith – helps to strengthen and calm the heart during important events and difficult situations, and it is a necessity, especially for leaders engaged in important matters. The Qur’an commands a person to fear Allah alone and not the creation, and the person’s heart is strengthened when he fears Allah alone and understands that the creation cannot help or hurt him except by Allah’s Will. His heart is strengthened when he is steadfast and relies on Allah, just as Allah [The Most High] said concerning the best of creation.

ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَـٰنً۬ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَڪِيلُ

Those unto whom the people said, ”Verily, the people have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)”. [3:173]

When a person is aware of the reward that results from being strengthened in courage and commitment to the Islamic religion, their strength and bravery increase, as Allah said:

إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَ‌ۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَ‌ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

If you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not] [4:104]

And what is observed and known about the situation and characteristics of the creation is that they do not own any means of benefit, assistance, and protection (unless Allah bestows it on them and makes it effective by His Will), therefore, it must be understood that attaching the heart to them with fear, veneration, awe, fervent desire, and reverence is a loss, rather it is harm. A person is required to attach their fear, hope, expectation, and awe to Allah (Alone), Who (alone) owns everything. Allah is The One who wants the best for you even when you don’t want it for yourself, knows (with perfect, all-encompassing knowledge) what is best for you even when you don’t know it, and makes it possible for you to attain what you are unable to receive on your own. The individual comes to understand that cowardice is a disease and a weakness of the heart that results in the loss of good and advantageous things -affects the helpless, and those affected resemble timid women.

And among the benefits of bravery are the fulfilment of Allah’s and His Messenger’s commands, and (as a result) one is described with the qualities of the people of insight among the men of (sound) understanding. There is no greater way to achieve what is desired and a way to safety from obstacles and troubles when the heart is strengthened by the relief and tranquility Allah places in it. The brave individual is able to guide and benefit the people with wisdom and fair speech in accordance with their various social statuses, but as for the coward, he misses out on a lot of good since fear prevents him from reaping the benefits of his knowledge and from guiding and giving sincere advice to Allah’s servants.

Bravery saves a person from a lot of hardships! When faced with afflictions and calamities, the person finds peace and responds with what Allah loves: patience and firmness, while hoping for Allah’s reward, (but) as for a coward, he becomes distracted when confronted with these affairs, and what is beneficial to him is wasted away. He becomes unsettled due to harbouring harmful thoughts (or views), which result in (other) painful things along with calamities and difficulties, and he loses the benefit and reward for enduring difficulty. This praiseworthy quality (bravery) stems from the excellent and all-inclusive quality of patience. And Allah knows best.

An Excerpt from “Fat’hul Raheemil Malikil Allaam Fee Ilmil Aqaa-id Wat-Tawheed Wal Akhlaaq Wal Ahkaam. page 40

We ask Allah:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

O Allah! I seek refuge with You against distress and grief, helplessness and laziness, miserliness and cowardice, being heavily in debt and being overcome by men. [Sahih Al-Bukhari. Number 2893]

[a]https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Various Manifestations of Truth in the Presence of Blatant Opposition

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Basics, Bid'ah (Innovation), Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

When the polytheists rejected the Qur’an and exerted every effort to invalidate it, they were simultaneously challenged to produce a text comparable to it, whether it be ten chapters or even a single chapter. This situation revealed to those with sound judgment that, despite their vigorous attempts and the formidable resources they utilised, they were incapable of countering it. Had they chosen to embrace rather than oppose and attempt to nullify it, their failure to challenge it—which served as evidence—would not have been so apparent.

When the magicians challenged Musa, peace be upon him, Allah rendered their displays ineffective, thereby revealing the truth of Musa’s message. This exemplifies a key difference between the signs of the Prophets, known as True Miracles, and the deceptive acts performed by magicians and devils. Allah has outlined several distinctions between these two phenomena. Allah said:

هَلۡ أُنَبِّئُكُمۡ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَـٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ۬

Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. [Al-Shu’ara 221–22]

Among the notable signs is that which Allah has elucidated in the verses that pose a challenge to the adversaries, as well as the signs bestowed upon the Prophets, peace and blessings of Allah be upon them. These signs cannot be contested or surpassed. Furthermore, they cannot be rendered void. In contrast, the paranormal acts of magicians and devils can indeed be met with similar or even more powerful responses, and they can be nullified.

In a similar manner, when the adversaries of the Prophets—both the devils among humanity and the Jinn—who inspire one another with adorned speech through deception to validate their false religions, and create a facade of truth through their fabricated narratives, this, in turn, serves to highlight the authentic beliefs that Allah has guaranteed that they will prevail over all other religions, supported by clear explanations, undeniable evidence, and then through force, whether by hand or weapon. [Footnote a]

Allah, The Most High, said:

لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِ‌ۖ وَأَنزَلۡنَا ٱلۡحَدِيدَ فِيهِ بَأۡسٌ۬ شَدِيدٌ۬ وَمَنَـٰفِعُ لِلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ مَن يَنصُرُهُ ۥ وَرُسُلَهُ ۥ بِٱلۡغَيۡبِ‌ۚ إِنَّ ٱللَّهُ قَوِىٌّ عَزِيزٌ۬

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion), and His Messengers in the unseen. Verily, Allah is All-Strong, All-Mighty. [Al-Hadid 25]

Thus, through the clear signs and evidence established by Allah, the truth is given superiority over falsehood; what is beneficial is given superiority over triviality; guidance over misguidance; truthfulness over that which cannot be substantiated; the path of righteousness over deviation; uprightness over corruption; and accuracy over error. This serves as a test for humanity, distinguishing the wicked from the virtuous. Allah, The Most High, said:

مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلۡمُؤۡمِنِينَ عَلَىٰ مَآ أَنتُمۡ عَلَيۡهِ حَتَّىٰ يَمِيزَ ٱلۡخَبِيثَ مِنَ ٱلطَّيِّبِ

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. [Aal Imran 179]

Allah, The Most High, said:

الٓمٓ
أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ
وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ
أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Alif-Laam-Meem. Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars (although Allah knows all that before putting them to test). Or do those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut 1–4]

Fitna is a test, as Allah stated that Musa, peace be upon him, said:

إِنۡ هِىَ إِلَّا فِتۡنَتُكَ تُضِلُّ بِہَا مَن تَشَآءُ وَتَہۡدِى مَن تَشَآءُ

It is only Your Trial by which You lead astray whom You will, and keep guided whom You will. [Al-A’raf 155]

Meaning, your trial and test through which those who oppose the Messengers are misguided and those who follow them are guided. Trial for a human being is like when gold is exposed to the bellows because it separates its good parts from its impurities. Thus, truth is like pure gold, and whenever it is put to trial, its quality increases.

As for falsehood, it is like something adulterated and shrouded in mist, and whenever put to the test, its corruption manifests. So whenever an observer examines the religion of truth, and whenever the arguer argues on its behalf, its proofs manifest, certainty is strengthened, the Iman of the believers is increased, and its light shines in the hearts of humankind and Jinn. As for when an arguer argues on behalf of false religion and seeks to establish its crooked structure, Allah establishes those who fling the truth against the falsehood. Thus, it destroys it. It becomes manifest that the proponent of that false religion is an idiot, a liar, lost, dim-witted and unstable.

Corruption and repugnance are manifested from such a religion—the corrupt creed of incarnation, the corrupt creed that the creation are in union with the Creator, contradiction, heresy, disbelief, misguidance, ignorance, absurdity, as well as that which becomes manifest to all men in general that the proponents of false religions are the most misguided, and to the extent that corruption is manifested from such a religion regarding that which was unknown to the majority of men. Through this affair, the one who was heedless and in a state of slumber—the one who could neither differentiate between deviation and upright guidance—is awoken and given guidance through sound knowledge and Iman. And prior to that his heart was dead (with misguidance) due to being unaware of those who are well known (for piety, upright guidance etc)—those whom Allah bestows His grace, such as the Prophets, the truthful ones, the martyrs and the righteous. And prior to this, he did not reject the evil of those who earned Allah’s Anger and those who went astray whom Allah rebuked—the Nasaaraa and the Yahud—on account of the following traits:

  • They denied the truth that opposes evil desires, turned away from the truth and did not accept it due to pride.

  • Harboured envy against the people of truth and transgressed against them.

  • Followed the path of deviation, miserliness, cowardice and hard-heartedness.

  • Described Allah with the deficiencies of the creation and their shortcomings.

  • Willfully denied the Perfect Attributes which Allah described Himself with and which have no likeness to the creation.

  • Exaggerated the status of the Prophets and righteous people, and ascribed partners to Allah—the Lord of the entire creation—in worship.

  • Believed in Hulul and Ittihad (i.e. that Allah dwells in a particular person and that He is in union with the creation), which makes a created being the creator.

  • Abandoned the sound acts of worship that were from the path of the Prophets and Messengers, acting merely based on the desires of the heart—what it relishes and is passionately in love with.

  • Refrained from adhering to the knowledge which Allah has revealed in His clear Book, took their elders, scholars and leading worshippers as lords besides Allah by following them in that which they innovated in religion—in opposition to the path of the Prophets—as Allah stated:

ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ

They took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary). [at-Tawbah 31]

And they opposed that which was clearly reasonable and the clear narrations due to what they thought was divine revelation and revelations of the unseen, even though it is whispering of the cursed one [Iblees], until the one upon this path became similar to one about whom Allah stated:

وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَٰبِ ٱلسَّعِيرِ

And they will say (acknowledging that all their excuses have been removed): “If only we had (benefited from these faculties and) been listening (to the warner) or using our intelligence (to take heed), we would not be among the companions of the Blazing Fire.” [Al-Mulk 10]

Allah said:

وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ كَثِيرً۬ا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ‌ۖ

And surely, We have created many of the jinn and mankind for Hell. [Al-A’raf 179]

And their other innovations in religious matters and misguidance due to which Allah rebuked them—this is from that which Allah has warned this Ummah and made it an admonition for those who have insight. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us that these deeds will occur amongst some of the Muslims, even though he also stated:

“There will not cease to be a group amongst my Ummah who will be established upon the truth…”

An Excerpt from Al-Jawab As-Sahih Liman Baddala Deen Al-Masih 1/20–23

Footnote a: https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

photo of island and thunder

[8] The Character Trait Most Hated By The Messenger

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

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

Aisha, may Allah be pleased with her said:

There was no behaviour more hateful to Allāh’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it. [at-Tirmidhi‌ 1973]

 

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

“It is enough of a lie for a man to narrate everything he hears”. [1]

 

Imam Abu Hatim (Imam Ibn Hibban) – may Allah have mercy upon him him – said:

This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [2]

 

Imam Malik, may Allah have mercy upon him, said:

“Know that a man who relates everything he hears is not safe, and he can never be an Imam, if he narrates everything he hears”. [3]

 

Sulayman ibn Sa’d, may Allah have mercy upon him, said:

“If a man were to accompany me and say: “Set one trait as a condtion to be my companion and do not exceed i”, I would say, “Do not lie to me.” [4]

 

Ahnaf Bin Qays, may Allah have mercy upon him, said:

Two things can never coexist: lying and possessing a sense of honour”. [5]

 

Al-Maawardee, may Allah have mercy upon him, said:

Lying is the source of all evil and the foundation of every reproach due to its ramifications, and evil outcomes, since indeed, it leads to tale-carrying, enmity, and enmity leads to animosity, and there is neither safety nor peace of mind. Due to this, it is said: “The one who is rarely truth will have few friends”. [6]

[1] Sahih Muslim 5

[2] Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 6064

[3] Muslim 10

[4] Uyun Al-Akhbar 2/31

[5] Uyun Al-Akhbar 2/32

[6] Adab Ad-Dunya Wad-Deen 261

[24] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Fitnah, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Disobedience to the Messenger and Bidah Are The Cause of Disunity and Not Refutation Against Error

Allah, The Most High, said:

وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ وَلَا تَنَـٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ‌ۖ وَٱصۡبِرُوٓاْ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

And obey Allah and His Messenger, and do not dispute [with one another] lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who are patient ones. [Al-Anfaal. 46]

 

[وَأَطِيعُواْ ٱللَّهَ وَرَسُولَهُ – And obey Allah and His Messenger]

Meaning: obey Allah and the Messenger in that which you have been commanded, and adhere to this path in all circumstances.

 

[وَلَا تَنَـٰزَعُواْ – and do not dispute (with one another)]

Meaning: Do not dispute because it will cause your hearts to become disunited.

 

[فَتَفۡشَلُواْ – lest you lose courage]; [وَتَذۡهَبَ رِيحُكُمۡ‌ۖ – and your strength depart]

Meaning: If you do not obey Allah and His Messenger, and you start disputing, your resolve will depart. You will lose your strength and the promise you have been given that you will be aided -due to obedience to Allah and His Messenger- will be withdrawn.

 

[وَٱصۡبِرُوٓاْ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ – and be patient. Surely, Allah is with those who are patient]

Meaning: Exercise patience in obedience to Allah [and obedience to His Messenger], for indeed Allah will aid you and give you victory. Fear your Lord and humble yourselves to Him. [1]

Al-Allamah Zaid Bin Hadi Al-Madkhali, may Allah preserve him, said:

“The Mubtadi is the cause for the splitting because splitting is connected to Bidah and unity is connected to the Sunnah. The obligation of refuting the Mukhalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif”. [2]

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

The cause of the differences that take place between the callers is the difference in methodologies. Had the callers, may Allah guide them and grant them success, followed a single methodology -the methodology of the Messenger, peace and blessings of Allah be upon him, and that which the Sahabah followed, these differences would not have occurred. Therefore, it is obligated to all the callers to make their methodology one based on the Book of Allah and the Sunnah of Allah’s Messenger, and their call is (carried out) for the sake of Allah and to make the word of Allah uppermost. Their call should not be for the sake of desires, raising individuals or parties; rather their call should be sincerely for Allah’s Face, to make Allah’s word uppermost, to follow Allah’s Messenger, and aid the Religion ordained by Allah. Through this, the differences will cease. [3]

 

[1] An Excerpt from “Tafseer As-sadi”

[2] An Excerpt from “Al Ajwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43-44

[3] Al-Ijaabah Al-Muhimmah Fil Mashaakil Al-Mulimmah pages 221-222

Miswak On The Tongue

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

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

Abu Burda narrated, “My father [Abu Musa – may Allah be pleased with him] said:

“I came to the Prophet, peace and blessings of Allah be upon him, and saw him carrying a Siwak in his hand and cleaning his teeth, saying, ‘U’, ‘U’, as if he was retching while the Siwaak was in his mouth”.

It is legislated to use the Siwaak on the tongue for a longer time. As for the teeth, what is more desired is that the Siwaak is made to come into contact with them widthways – across the mouth. Siwaak is not specified for use on the teeth only. (1)

Listen here: The Virtues Of The Siwaak By Shaikh Abu Khadeejah, may Allah preserve him:

The Virtues Of The Siwaak By Abu Khadeejah

[1] Sahih Al-Bukhari. Number 244. Excerpt from ‘Fath Al-Bari 1/462-463. Publisher: Daarus Salaam 1st edition 1421AH (2000)]

Dishevelled, Dusty and Turned Away From Doors

Written by Abdullah Jallow on . Posted in Articles, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

This is because the Prophet, peace and blessings of Allah be upon him, said:

“Many a person with dishevelled hair and covered with dust is turned away from the doors (whereas) were he to swear by Allah (about something), Allah will fulfil it”. [1]

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

This type of person is one whom the people drive away from their doors in humiliation, but he is someone that if he were to swear by Allah about something, Allah will make it happen as an honour for him- by answering his request and safeguarding him from sin with regards to his oath. This is due to his great station in the sight of Allah [The Exalted], even though he is someone despised in the sight of the people. It is said that the meaning of [الْقَسَمِ in this hadeeth is (الدُّعَاءُ – supplication) and (إِبْرَارُهُ ) means (إِجَابَتُهُ -the response to the supplication)]. [2]

This person is a close friend among the close friends of Allah and were he to swear by Allah (about something), Allah would make it happen due to his high status in the sight of Allah, even though he is driven away from the doors. If he intercedes (for someone), his intercession will not be accepted; if he is absent, he is not missed, but he is a great one in the sight of Allah. Do not scoff at a believer whatever his status is, for indeed a believer is noble in the sight of Allah, Glorified be He, free from all imperfections, The Most High. A believer has a station, rights and status in the sight of Allah. [3]

We ask Allah not to allow us to be deceived by the good opinions people hold about us, as Imam Al-Qahtaanee, may Allah have mercy upon him, said

“And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honoured…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me the opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours…. [4]

[1] Sahih Muslim. Number 2662. Kitaab Al-Bir Was-Silah Wal Aadab

[2] An Excerpt from “Sharh Saheeh Muslim” 15/144’ publisher: Dar Kutub Al-Ilmiyyah’ 1st ed. (1421AH- Year 2000)

[3] An Excerpt from “It’haaf at-Tullaab Bi-Sharh Mandhumah Al-Aadab. 101-102

[4] Refer to first lines of Al-Qahtaanee’s Nuniyyah

Are you a Haruree?

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Bid'ah (Innovation), Contemporary Issues, Deviated Groups, Sects and Parties, History of Islam, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Mu’aathah, may Allah have mercy upon her, asked Aa’ishah, may Allah be pleased with her:

“Why does the menstruating woman make up for the missed days of fasting but not for the missed prayers?” She said, “We used to menstruate during the lifetime of the Messenger, peace and blessings of Allah be upon him, and we were commanded (by him) to make up for the missed days of fasting and not to make up for the missed prayers”. And in another report, Mu’aathah said that Aa’isha said to her, “Are you a Haruriyyah?”

Haruriyyah: The word Haruriyyah is the female noun of Haruree, and it is attributed to Haruraa – a town 2 miles from Kufa. The one who believed in the path of the Khawarij was referred to as Haruree because they were the first sect – amongst them – that rebelled against Ali, may Allah be pleased with him, at that town (Haruraa). The khawarij are numerous groups and one of their fundamental principles- which they agreed upon amongst themselves – is that they accepted what is stated in the Qur’an and rejected the additional text found in the Hadith. Aaisha’s disapproval against her (i.e. against Mu’aathah due to the question she asked) was either due to her (i.e. Aa’isha’s) knowledge of the fact that they (i.e. the Khawarij of Haruraa) used to obligate to the women to make up for the missed prayers after menstruation, because Ibn Abdul Barr, may Allah have mercy upon him, reported a statement about this from a group amongst the Khawarij, or due to her knowledge that their fundamental principle necessitated that. (1)

Many Amongst Ahlul Bidah – Including The Khawaarij – Went Astray Due to Their Misguided Intellects

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked:

Shaikh, are the ones who depend on their intellects in understanding many of the affairs of the religion considered to be from those who are mistaken?

Response: Yes; it is obligated to him not to depend on his intellect, rather he studies the texts and relies on the divine texts from the speech of Allah and that of Allah’s Messenger, peace and blessings of Allah be upon him, because there is guidance in it and direction towards good. As for the intellect, it can be right or wrong. The sects that oppose Ahlus sunnah were destroyed due to their intellects. They thought that they had good intellects and that their intellects arrived at what is correct, thus they opposed the texts through their stagnant intellects which they thought were sound.

What was that which made the Jahmiyyah negate the Perfect Names and Attributes of Allah, except due to their corrupt intellects?!

What was it that led the Mutazilah to negate the attributes of Allah and declared that the sinners [i.e. those who die whilst committing the major sins that are lesser that major kufr and major shirk] will remain in the fire forever, except due to their corrupt intellects?! Likewise, is the case of their followers who utter this same speech.

What led the Khawarij to excommunicate the people due to committing sins – that the sinner is a disbeliever and that he will remain in the fire forever, except due to their corrupt intellects.

Similarly, this is the case regarding other than them amongst the proponents of Bidah. The intellects they depend upon is that which destroy them, because they think that their intellects are safe, sound, good and infallible, whereas that is not the case; rather it is not infallible – commits mistakes a lot; however they hold a good suspicion regarding their intellects and an evil suspicion regarding the texts, thus they are destroyed.

It is obligatory to have good suspicion of the texts and an evil suspicion of the intellect, and to submit the intellects to the texts. The texts are infallible if their chain of transmission are established to be authentic. As for the intellects, they are fallible. A person is susceptible to mistakes, shortcoming and desires. As for the Messenger, peace and blessings of Allah be upon him, what he conveyed from Allah is infallible. Similarly, the Qur’an is infallible- the speech of Allah. Therefore, it is obligatory that the Qur’an and Sunnah passes a judgement on your intellect and that you give precedence to the Qur’an and Sunnah over your intellect- over the intellect of the Shaikh, the Mashaayikh, your forefathers, ancestors and all the people. The texts are given precedence over all the intellects. (2)

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

“The khawaarij are of different types: amongst them are those who carry weapons; there are those who speak like the who said to the Messenger, peace and blessings of Allah be upon him, “Be Just”. Amongst them are those who write and amongst them is the one who believes in his heart, but he neither speaks nor does anything; however he has the belief of the khawarij in his creed. But some of them are worse than others”. (3)

[1] Irwaa Al-Ghaleel- By Imam Al-Albaanee (may Allaah have mercy upon him). An Excerpt from Vol 1. Page 220-221. slightly paraphrased. Publisher: Al-Maktabah Al-Islaamiy. 2nd Edition 1405 (1985)]

[2]https://binbaz.org.sa/fatwas/28730/%D9%8A%D8%AC%D8%A8-%D8%A7%D9%84%D8%A7-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86-%D8%B9%D9%84%D9%89-%D8%B9%D9%82%D9%84%D9%87-%D8%A8%D9%84-%D9%8A%D8%B9%D8%AA%D9%85%D8%AF-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D9%86%D8%B5%D9%88%D8%B5 [paraphrased]

[3]Al-Ijaabaat Al-Muhimmah Fil-Mashaakil Al-Mulimmah. page: 10-11