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Author: Abdullah Jallow

Do not behave in this manner, especially when dealing with truthful, bona fide carriers of knowledge

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

Abdullāh ibn Masʿūd, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allāh be upon him, said: “Whoever cheats (deceives) is not one of us, and plotting and deception are in the Fire.” [1]

Al-Allamah Al-Munāwī said:

“Plotting and deception are in the Fire’ means that the person who engages in them deserves to enter the Fire. This is because such behaviour is driven by greed for worldly things and a strong desire for them, which leads a person to the Fire.” [2]

One of the companions of Jaʿfar ibn Muḥammad al-Ṣādiq, may Allāh have mercy upon him, reported:

“I entered upon Jaʿfar while Mūsā was sitting before him, and Jaʿfar was advising him. Among the things I remembered from this advice was that he said:

‘My dear son, accept my advice and remember my words. Whoever considers their own mistake insignificant will regard the mistake of another person as great. And whoever considers the mistake of another person insignificant will regard their own mistake as great.

My dear son, whoever exposes the faults of another person will have the private affairs of their own household exposed. Whoever uses the sword of transgression will be killed by it. And whoever digs a pit for their brother will fall into it themselves.’”[3]

Imam Ibn al-Qayyim said:

“Indeed, when people plot against a believer who places their trust in Allah, Allah plans for them and grants them victory, without any power or strength on their part.” [4]

It used to be said that whoever commits these three acts will suffer the consequences of their own actions:

1. Rebelling Against Allah’s Commands

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

“O mankind! Your rebellion (disobedience to Allah) is only against your own selves.” [Yūnus: 23]

2. Evil Plotting

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

“But the evil plot encompasses only him who makes it.” [Fāṭir: 43]

3. Breaking Pledges

Allah, The Most High, said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

“Then whosoever breaks his pledge only breaks it to his own harm.” [Al-Fatḥ: 10] [5]

 

Al-Allamah Ṣāliḥ Al-Fawzān, may Allah preserve him, said:

“The meaning of ‘Naṣīḥah’ is Al-Khulūṣ (purity). Something that is ‘Nāṣiḥ’ is free from deceit. It is also said: ‘ʿAsalun Nāṣiḥun’ (pure honey) and ‘Labanun Nāṣiḥun’ (pure milk), meaning that they are free from deceit and bad mixtures. This is how it is with the religion of Islam, for indeed, it is free from every falsehood, deception, cheating, and treachery. It is a pure and unadulterated religion.

Likewise, a Muslim’s outward affairs should be the same as their hidden affairs: pure and free from evil manners, treachery, betrayal, and other such things. As for the person who cheats, deceives, and plots, or whose outward behaviour is different from what they conceal within themselves, this trait is not from the religion.” [6] [end of quotes]

One of the concerning behaviours we have been witnessing from some people since the death of many of the most influential senior scholars is the covert attempt to damage people’s reputations and discredit them before they have an opportunity to present the truth. This was very clear recently when audio tapes were concealed, cut, and pasted in ways that distorted statements. By the great mercy of Allah, the truth of what had taken place was exposed as clearly as the midday sun and rebutted with Sidq (truthfulness). Indeed, such behaviour is not befitting even common people like us, let alone those who carry some of the inheritance left behind by the Messenger, peace and blessings of Allah be upon him. Wallaahul Musta’an.

Therefore, I remind myself and the brothers in Manchester, let us do our best to be truthful, regardless of our level of understanding. All of us should strive to stay far away from behaviour that may harm others. When we give people the impression that they are safe from our tongues in public, we must uphold this in private as well.

There should be no attempts – in the name of so-called advice or preventing harm – to discredit people before they have an opportunity to speak, secretly damaging their reputations, silencing them out of fear, or influencing others through private warnings, while presenting a different face in public to good people. In such cases, private warnings are nothing but a desperate attempt to shape people’s opinions while allowing culprits to evade accountability.

If we give others the impression that we respect their right to hold a different opinion in a matter of Ijtihad between the carriers of knowledge, portraying an appearance of tolerance and fairness, then not only should we refrain from violating this commitment but also we must remind everyone who seeks to violate such commitment -whether in private and public.

There is no harm in robust discussion when presenting one’s views in a matter regarding which the upright carriers of knowledge pursue their Ijtihad without overstepping the boundaries, neither being opinionated, over-stringent nor over-confident until it leads one to selective discrediting of others- unfairly damaging their reputations, attacks on their character, and attempts to undermine them through social relationships and private warnings.

Do not pursue character assassination disguised as Naseehah, especially when dealing with bona fide students of knowledge. Indeed, we have already witnessed the evil that resulted from this troubling behaviour during the distortion of audio tapes and statements, and it should not carry on in way or form. May Allah guide us all to truthfulness, fairness, and good character, both in public and in private. Let us be cautious of the pitfalls of trust-induced disinhibition and socially induced authority when speaking about others Wallaahul Musta’an. Do not warn against the study circles of any upright student of knowledge -those who do not condone transgression, rather, they either employ silent defiance or open denunciations to repel falsehood. Do not discourage anyone from attending the study circles of the people of sound Aqeedah and Manhaj. May Allah bless Shaikh Abu Iyaad, Shaikh Abdul Ilah and all our other Mashayikh in the East and the West. Amin

[1] Ṣaḥīḥ al-Jāmiʿ, no. 6408

[2] Al-Taysīr bi-Sharḥ al-Jāmiʿ al-Ṣaghīr, 2/432

[3] Ḥilyat al-Awliyāʾ by Abū Nuʿaym al-Aṣbahānī, 3/195

[4]Iʿlām al-Muwaqqiʿīn by Ibn al-Qayyim, 3/220]

[5] Kitāb ʿUyūn al-Akhbār by Al-Allamah Ibn Qutaybah, p. 149]

[6] An Excerpt from Minḥat ar-Rabbāniyyah fī Sharḥ al-Arbaʿīn an-Nawawiyyah, p. 12]

Travel And Benefit From All The Gatherings of The Salafi Teachers – Elders and Youth – Whenever You Are Able

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

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

The entire life of a person is spent in seeking knowledge – from the cradle to the grave. He does not feel proud to acquire truth from a young or older person and he never rejects truth, whether it is stated by a Muslim or unbeliever. Musa, peace be upon him, was spoken to directly by Allah and the Torah was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Nur [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge which he did not possess, (he said):

لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling. [Al-Kahf. 60] [1]

He went on foot – neither had a car nor a riding beast, nor a horse. He travelled on foot. [1] [end of quote]

Therefore, we remind all our Salafi youth and elders in Manchester to benefit from all the lessons delivered by the teachers, both elders and youth, in the various Maraakiz and Masaajid: the lessons in Birmingham, Bradford, London and other places, as well as those delivered abroad in the Muslim lands, such as Pakistan, etc. May Allah bless us all with beneficial knowledge and righteous actions.

[1] Marhaban Yaa Talib Al-Ilm. 245-248] [End of quote]

One of the Right Things to Do When Close Friendships Are Strained

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

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

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

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

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

Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/445-446

These Three Qualities of Hatim al-Asam We Admire Must Not Be Demanded Selectively

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

 

Abdul-‘Aziz ibn Ali al-Warraq narrated to us, saying: Ali ibn Abdillah al-Hamadhani narrated to us, saying: Ibrahim ibn Abi Husayn narrated to us, saying: Abdullah ibn Ghanam narrated to us, saying: Al-Hasan ibn Muhammad ibn Jafar al-Halawani narrated to us, saying: Abu Abdillah al-Khawwas narrated to me – and he was one of the most distinguished companions of Hatim- saying:

When Hatim entered Baghdad, the people of Baghdad gathered around him and said to him: “O Abu Abdir Rahman! You are a non-Arab man, and no one speaks to you (i.e. debates) except that you gain the upon hand over him (with proof). What is the reason behind this (or how do you do this?) He replied:

“I have three qualities (habits) through which I gain the upper hand over the one who argues with me”. They asked, “What are they?” He replied:

“I rejoice when my opponent is correct, I feel sad for him when he is mistaken, and I restrain myself from behaving ignorantly towards him.” This reached Imam Ahmad Ibn Hanbal, so he said:

“Glorified be Allah, free from all imperfections! How sensible a man he is!” [1]

 

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] [2]

[1] Tarikh Baghdad 9/149

[2] Al-I’tisam 3/434

[2] The Right to Remove False Accusations from Oneself

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

Allah, The Most High, said:

وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ

So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: “What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?” He [Yusuf] said: “It was she that sought to seduce me,” – and a witness of her household bore witness (saying): “If it be that his shirt is torn from the front, then her tale is true and he is a liar! [Yusuf 25-26]

Yusuf did not want to mention it (i.e. the woman’s guilt), but when the woman said, “What is the recompense (punishment) for him who intended an evil design against your wife…? He mentioned it and said, “It was she that sought to seduce me.”  [1] 

When the wife of the Aziz (falsely) accused him that he had sought to commit an immoral act with her, Yusuf, peace be upon him, belied her regarding what she had accused him and repelled what she attributed to him, saying: “It was not I who tried to seduce her; rather, it was she who sought to seduce me.” [2]

The scholars said: When she declared herself innocent and was not truthful regarding the fact she loved him—for it is characteristic of a lover to prefer the beloved over oneself—he (Yusuf) said, “It was her who sought to seduce me”.   Thus, Yusuf spoke the truth in response to her false accusation and lies against him. Nawf ash-Shami and other than him said: It was as if Yusuf, peace be upon him, did not reveal (the details of) the affair, then when she transgressed against him (i.e. through the false accusation), he became angry and spoke the truth.[3]

[1] Tafsir al-Baghawi. paraphrased

ما كان يريد يوسف أن يذكره ، فلما قالت المرأة : ما جزاء من أراد بأهلك سوءا ؟ ذكره ، فقال : هي راودتني عن نفسي

[2] Tafsir at-Tabari. paraphrased

قال أبو جعفر: يقول تعالى ذكره: قال يوسف لما قذفته امرأة العزيز بما قذفته من إرادته الفاحشة منها، مكذِّبًا لها فيما قذفته به ودفعًا لما نسب إليه: ما أنا راودتها عن نفسها , بل هي راودتني عن نفسي

[3] Al-Qurtubi. paraphrased

قال العلماء : لما برأت نفسها ; ولم تكن صادقة في حبه – لأن من شأن المحب إيثار المحبوب – قال : هي راودتني عن نفسي نطق يوسف بالحق في مقابلة بهتها وكذبها عليه . قال نوف الشامي وغيره : كأن يوسف – عليه السلام – لم يبن عن كشف القضية ، فلما بغت به غضب فقال الحق

Conjecture

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked about the statement that animals were created two million years before humans; so the responded with the verse of the Qur’an in which Allah informed us that the angels said:

سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا

Glory be to You (O Allah), we have no knowledge except what you have taught us]. [Al-Baqarah. 32] (1)

The Imam Abdul Azeez Bin Baaz followed the path of his predecessors, such as the likes of Imam ash-Shabi, may Allah have mercy upon him. Once Imam Shabi was asked about an issue in the religion, so he said, “I don’t know”. It was said to him, “Do you not feel shy of your statement, ‘I don’t know’ and you’re the jurist of the people of Basra?” So he said, “But the angels did not feel shy when they said:

سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ

Glory be to You (o Allah), we have no knowledge except what you have taught us. (2)

 

No Speculation Regarding That Which Our Lord Has Not Told Us!

Allah said:

مَّآ أَشۡہَدتُّہُمۡ خَلۡقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِہِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدً۬ا

I (Allah) made them not to witness the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers. [Surah Al-Kahf. Verse 51]

Imam Ash-Shanqeetee, may Allah have mercy upon him, said:

“The established meaning of this noble verse is that Allah did not make you witness when he created Iblees and his hosts. Allah did not make you witness the creation of the heavens and the earth – neither to seek your help to create them nor to create you, nor did you witness your own creation.

I did not make you witness one another’s creation to seek help to do so; but rather I (Allah) alone created all of that without a helper or supporter! So why do you give them the right that belongs to me alone and take them as allies (protectors) besides me, whereas I am the Creator of everything.

This verse – which shows that the Creator is the only true object of worship – is clarified in many other verses, such the statement of Allah:

أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُ‌ۗ أَفَلَا تَذَڪَّرُونَ

Is then He, Who creates as one who creates not? Will you not then remember?] [Surah An-Nahl. Verse 17]

Allah said:

قُلۡ مَن رَّبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ قُلِ ٱللَّهُ‌ۚ قُلۡ أَفَٱتَّخَذۡتُم مِّن دُونِهِۦۤ أَوۡلِيَآءَ لَا يَمۡلِكُونَ لِأَنفُسِهِمۡ نَفۡعً۬ا وَلَا ضَرًّ۬ا‌ۚ قُلۡ هَلۡ يَسۡتَوِى ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ أَمۡ هَلۡ تَسۡتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ‌ۗ أَمۡ جَعَلُواْ لِلَّهِ شُرَكَآءَ خَلَقُواْ كَخَلۡقِهِۦ فَتَشَـٰبَهَ ٱلۡخَلۡقُ عَلَيۡہِمۡ‌ۚ قُلِ ٱللَّهُ خَـٰلِقُ كُلِّ شَىۡءٍ۬ وَهُوَ ٱلۡوَٲحِدُ ٱلۡقَهَّـٰرُ

Say (O Muhammad ): “Who is the Lord of the heavens and the earth?” Say: “(It is) Allah.” Say: “Have you then taken (for worship) Auliya’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allah is the Creator of all things, He is the One, the Irresistible.” [Ar-Rad. Verse 16]

Allah said:

هَـٰذَا خَلۡقُ ٱللَّهِ فَأَرُونِى مَاذَا خَلَقَ ٱلَّذِينَ مِن دُونِهِۦ‌ۚ بَلِ ٱلظَّـٰلِمُونَ فِى ضَلَـٰلٍ۬ مُّبِينٍ۬

This is the creation of Allah. So show Me that which those (whom you worship), besides Him have created. Nay, the Zalimun (polytheists, wrong-doers and those who do not believe in the Oneness of Allah) are in plain error. [Luqman. 11]

Allah said:

قُلۡ أَرَءَيۡتُمۡ شُرَكَآءَكُمُ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُواْ مِنَ ٱلۡأَرۡضِ أَمۡ لَهُمۡ شِرۡكٌ۬ فِى ٱلسَّمَـٰوَٲتِ

Say (O Muhammad ): “Tell me or inform me (what) do you think about your (so-called) partner-gods to whom you call upon besides Allah, show me, what they have created of the earth? Or have they any share in the heavens? [Surah Faatir. Verse 40]

I (Allah) did not make you witness your own creation, but rather I created you upon what I wanted and how I wished. (3)

Robust Clarifications By Our local Mashayikh

The Myth of Darwinian Evolution – By Shaikh Abu Hakeem [hafidhahullaah]

https://ah-sp.com/2017/02/18/the-myth-of-darwinist-evolution-part-1/

https://ah-sp.com/2017/02/21/the-myth-of-darwinian-evolution-part-2-natural-selection/

https://ah-sp.com/2017/03/02/the-myth-of-darwinian-evolution-part-3-the-fossil-records-refute-darwin/

https://ah-sp.com/2017/03/08/the-myth-of-darwinian-evolution-part-4-hidden-archeology/

Also listen to the lecture By Shaikh Abu Khadeejah [hafidhahullaah]

Establishing One’s Belief Through Pseudoscience & Philosophy is a Path of Destruction – Khutbah by Abu Khadeejah

All about Atheism – By Shaikh Abu Iyaad [hafidhahullaah]

http://aboutatheism.net/assets/docs/evolution-book-introduction.pdf

http://www.aboutatheism.net/authors/Abu.Iyaad.cfm

1:https://binbaz.org.sa/fatwas/22704/%D9%85%D8%A7-%D8%B5%D8%AD%D8%A9-%D8%A7%D9%86-%D8%A7%D9%84%D8%AD%D9%8A%D9%88%D8%A7%D9%86%D8%A7%D8%AA-%D8%AE%D9%84%D9%82%D8%AA-%D9%82%D8%A8%D9%84-%D8%A7%D9%84%D8%A7%D9%86%D8%B3%D8%A7%D9%86

2: I’laam Al-Muwaqqi’een 4/167-168

3: Tafseer Al Qur’an bil Qur’an min Adwaa Al bayaan. Page 572

Some Traits of Corrupters, The Righteous and Righteous Reformers

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

Allah, The Most High, said:

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ

أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ

And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery, and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief, and arrogance). [1]

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

First, they are declared as liars in their claim. Secondly, a notification that they are corrupt. Thirdly, attributed to the root of corruption with the confirmation of their true nature as corrupt individuals. Finally, declared as very ignorant, signifying their complete lack of self-awareness regarding their corrupt behaviour. [2]

Allah said:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ فَحَسۡبُهُ ۥ جَهَنَّمُ‌ۚ وَلَبِئۡسَ ٱلۡمِهَادُ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا

And of mankind there is he whose speech may please you in this worldly life.

Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech. He emphasises what he says:

وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ

And he calls Allah to witness as to that which is in his heart.

Meaning, he states that Allah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he been truthful, because this the case regarding the believers- those who are not hypocrites. And due to this Allah said:

وَهُوَ أَلَدُّ ٱلۡخِصَامِ

Yet he is the most quarrelsome of the opponents.

Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah does not like mischief.

Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetations, fruits and livestock decrease and become little due to evil deeds.

وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ

And Allah does not like mischief.

Meaning, when it is the case that Allah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allah – is commanded to fear Allah, he becomes arrogant and haughty:

 أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ

He is led by arrogance to (more) crime.

Thus, he combines disobedience to Allah and being arrogant towards the sincere advisers. [3]

 

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allāh have mercy upon him, was asked: 

We know the distinction between (the terms) Ṣāliḥ (righteous) and Muṣliḥ (righteous) reformer). But is it justified (allowed) for a person to be righteous without being a (righteous) reformer? And is there any way for Ahl al-Bidʿah to exploit this distinction? 

Response: This is a matter of terminology. 

Allah said concerning the hypocrites:

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ ۝ أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ

And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief and arrogance).” (Al-Baqarah 2:11–12)

Therefore, the term muṣliḥ (reformer) comes from iṣlāḥ (reformation), which is the opposite of causing corruption. [Meaning (i.e. their claim when they claim reformation)]: “You think that we are causing corruption, whereas we are actually bringing about reform.”

As for a Ṣāliḥ (righteous person), he is righteous in himself. His goodness may extend to others, in which case he brings about reform, or his goodness may be limited to himself because of his weakness.

“The strong believer is better and more beloved to Allah than the weak believer, and there is good in both.”

“Whoever among you sees an evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable to do so, then with his heart, and that is the weakest level of Iman.” 

So, the person who changes evil with his hand or with his tongue may be counted among those who bring about reform. As for the person who denounces evil in his heart, he may be righteous, yet unable to bring about reform. [4]

[1]https://www.thenoblequran.com/q/#/verse/2/11 https://www.thenoblequran.com/q/#/verse/2/12

[2] Bada’i at-Tafseer 1/97

[3] An Excerpt from Tafsir As-Sadi

[4]https://rabee.net/alfatawi/%D9%86%D8%B9%D9%84%D9%85-%D8%A7%D9%84%D9%81%D8%B1%D9%82-%D8%A8%D9%8A%D9%86-%D9%82%D9%88%D9%84%D9%83-%D8%B5%D8%A7%D9%84%D8%AD-%D9%88%D9%85%D8%B5%D9%84%D8%AD-%D9%88%D9%84%D9%83%D9%86-%D9%87%D9%84-%D9%8A/  paraphrase

The Danger of Seeking to Convince Others or Win An Argument Through Misrepresentation

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Checking & Verification, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin, Worship - 'Ibaadah'.

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake). (1) [End of quote]

Whenever something reaches you about good people of whom you know nothing but good—whether within or outside your city—make sure not to jump to conclusions, regardless of how convincing the complainer may be. Rather, if there is tangible proof of a mistake, investigate the matter and offer gentle advice.

Exercise careful deliberation and calmly ascertain whether the complaint is tainted by a self-serving attitude, selfishness, or double standards. Be sure to verify the facts, because disputes can sometimes involve deliberate misrepresentation followed by a predetermined judgement, straw man fallacies, framing manipulation, motivated reasoning, or poisoning the well. You may also find one or more of the following traits in some cases: unreasonable negotiation, opportunistic moralism, exploitative claims, excessive demands coupled with resistance to fulfilling one’s own obligations, weaponising religious advice, vindictiveness, bad-faith admonishment, or grudge-bearing. However, none of this should lead you to close the door to advice or the ascertainment of facts. Rather, listen attentively, investigate fairly, and act upon that which is best supported by the facts.

(1) Sahih Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadith Number: 7181 with Fath al-Bari

The Meaning of Bay’ah

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

The Understanding of The Meaning of Bay’ah – By Al-Allamah Salih Al-Fawzan- May Allah preserve him

Understanding_The_Meaning_of_Bayah

We ask Allah to grant us, or another person, the Tawfiq, time and understanding to translate this into the English language Amin.

A Lesson from the History of the Notables: Complaints and Verification

Written by Abdullah Jallow on . Posted in Brotherhood, Checking & Verification, Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

Khalid Bin Mi’dan, may Allah have mercy upon him, reported:

Umar ibn al-Khaṭṭāb, may Allah be pleased with him, appointed Saʿīd ibn ʿĀmir ibn Judhaym al-Jumaḥī, may Allah be pleased with him, as our governor over us in Ḥimṣ. When Umar ibn al-Khaṭṭāb arrived in Ḥimṣ, he said, “O people of Ḥimṣ! How have you found your governor?” So they complained about him (Sa’id) to him (Umar). It used to be said about the people of Ḥimṣ ‘the Little Kufa’ because of their complains about the governors.

They said, “We complain regarding four things: he does not come out to us until late into the day”. Umar said, “What a serious matter!” He asked: “And what else?” They said: “He does not respond to anyone at night”. He said: “And (also) serious matter”. He asked: “And what else?” They said: “He has one day each month when he does not come out to us”. He said, “A serious matter”.

He said: “What else?” They said: “He takes a short sleep during the days”, meaning that he would be overwhelmed by sleep resembling death (i.e. deep sleep)”.

So Umar gathered them together with Saʿīd and said: “O Allah! Do not let my judgement concerning him be mistaken today! What is your complaint about him?” They said: “He does not come out to us until late into the day”. He (Saʿīd) said: “By Allah! Even though I dislike mentioning this, (but) my family does not have a servant. So, I knead my dough, wait until it rises and bake my bread, perform ablution and come out to them”.

He (Umar) asked: “What (else) is your complaint about him?” They said: “He does not respond to anyone at night”. Umar said: “What do you (Sa’id) say (about this?)” He said: “By Allah! Even though I dislike mentioning this, indeed, I devote the daytime to them and the night to Allah, the Mighty and Majestic”.

Umar asked: “And what (else) is your complaint about him?” They said: “Indeed, he has one day each month when he does not come out to us”. Umar said: “What do you say (about this)?” He (Saʿīd) said: “Neither do I have a servant to wash my clothes nor do I have any other clothes to change into. Therefore, I wait until they dry up, scrub them (my clothes), and then I come out to them (the people) towards the end of the day”.

Umar asked: “What (else) is your complaint (about him)?” They said: “He takes a short sleep during the days”. He (Saʿīd) said: “I witnessed the scene in which Khubayb al-Anṣārī was killed in Makkah. Quraysh had cut his flesh into pieces, then placed him on a wooden trunk. They said to him: ‘Would you love that Muḥammad was to be in your place instead of you?’ So, he (Khubayb) said: ‘By Allah, I would not like to be with my family and children while Muhammad is pricked by even a thorn’. Whenever I (Sa’id) remember that day and how I had abandoned supporting him in that situation, while I was still a polytheist and did not believe in Allah, the Most Great, I would think that Allah, the Mighty and Majestic, would never forgive me for that sin. Then that great distress would overcome me”.

So, Umar said: “All praise is due to Allah, Who has not made me mistaken in my insight”. He then sent him a thousand dinars and said: “Use this to aid you with your affairs.” His wife said: “All praise is due to Allah, Who has made us independent of your service.” He said to her: “Would you like something better than that? We can give it to those who will come to us when we are most in need of it.” She replied: “Yes.” He then called a man from his household whom he trusted, divided the money into purses, and said: “Take these to the widow of the family of so-and-so, the orphan of the family of so-and-so, the needy person of the family of so-and-so, and the afflicted person of the family of so-and-so.” One gold coin remained, so he said: “Spend this one.” He then returned to his work. His wife said: “Why don’t you buy us a servant? What happened to that money?” He replied: “It will come to you when you are most in need of it.”  [1]

In this regard, we remind ourselves regarding the hadith: Ali, may Allah be pleased with him, narrated: The Messenger of Allah (ﷺ) said to me: “When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.’” ‘Ali said: “I did not err since then.” [2]

Therefore, my beloved brothers and sisters in Manchester, we learn a good lesson from this. May Allah guide us and all the Muslims towards every noble moral conduct. Amin.

[1] Hilyah al-Awliya 1/310] [End of quote]

[2] at-Tirmidhi 1331