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Author: Abdullah Jallow

The Well-Deserved Treatment Meted Out to an Obstinate One

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

Imam Muhammad Bin Abdil Wahhab, may Allah have mercy upon him, said in Al-Usul Ath-Thalatha: “Know, may Allah have mercy upon you”.

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

Rahimakallaah [May Allah have mercy upon you] is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student.

Indeed, he begins with a good statement and a righteous supplication so that it has an effect and thereby makes the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee.

Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said:

وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ

And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them:

 وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا

But admonish them, and speak to them an effective word to reach their inner selves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [1]

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

When should we employ gentleness and when should we employ harshness in Dawah to the path of Allah, and in (our) dealings with the people?

Response: The initial approach (or the basis) with regards to Dawah is gentleness, softness, and wisdom. This is the basis (or initial approach) regarding it. May Allah bless you, however, if you find someone who is obstinate, does not accept the truth, you establish proof against him and he rejects (it), then you may employ a rebuttal. If you possess (political) authority (and) this person is a caller, you discipline him with the sword, which could lead to execution (in Islamic law) if he persists in spreading corruption.

There are among the scholars – from the various schools of Islamic jurisprudence – who hold that this person is more severe in corruption than highway robbers. Therefore, he is advised, and proof is established against him, if he refuses, then the Hakim Al-Shar’ee (i.e. the one recognised as the legitimate ruler in the Shariah) may embark upon punishing him, which may be through imprisonment, exile, or execution.

May Allah bless you, indeed, they (i.e. the Scholars) issued the judgement of execution against Jahm ibn Safwan and others, Bishr al-Mareesee, and other than them; among them (i.e. those officially executed) were Ja’ad ibn Dirham. This is the ruling of the scholars against those who obstinately persist in spreading their Bidah. And if Allah benefits him (with guidance) and he recants, this is what is sought after. [2]

 

Mentioning The Name of A Person Who Has Errors

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

The principle here is about warning against mistakes and deviance after identifying them as such. If the affair necessitates making known the name of an individual among the obstinate opponents so that beguilement does not occur through them, particularly those individuals with deviated views or deviation in behaviour and methodology, and they are well known among the people and a good opinion is held about them, there is no harm in mentioning them by their names and their methodology warned against. The scholars research the science of Jarh Wat-Tadeel and then mention the narrators and the criticism leveled against them. This is not done for the sake of personal (criticism), but rather to advise the Ummah in case they come across affairs from these individuals that are harmful to the Religion or lies against the Messenger, peace and blessings of Allah be upon him. Therefore, this principle is first and foremost about warning against mistakes. But the person who made such a mistake should not be named if doing so would either do more harm or if there is no benefit in doing so.

If the matter requires that his name be made known to warn the people about his methodology, this is an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, especially if he (the one warned against) is active among the people and they have a positive view of him and buy his books and audio tapes. Therefore, there has to be clarification and warning because silence will be harmful to people. His affair has to be unveiled, however, it must be done as an act of sincere devotion to Allah in worship, an act of sincere devotion to Allah’s Book, an act of sincere devotion to Allah’s Messenger (by following his Sunnah), and an act of sincere advice to Muslim leaders and their common folk, and not for defamation or to satisfy one’s desires. [3]

[1] An Excerpt from ‘Sharh Usul Ath-Thalaatha. page 13-15

[2]https://rabee.net/alfatawi/%D9%85%D8%AA%D9%89-%D9%86%D8%B3%D8%AA%D8%B9%D9%85%D9%84-%D8%A7%D9%84%D9%84%D9%8A%D9%86-%D9%88%D9%85%D8%AA%D9%89-%D9%86%D8%B3%D8%AA%D8%B9%D9%85%D9%84-%D8%A7%D9%84%D8%B4%D8%AF%D8%A9-%D9%81%D9%8A-%D8%A7/

[3] An Excerpt from “Al-Ajwibah Al Mufeedah”. Question number 66. Page 162

Do Not Patronise Senior Students When They Clarify, for They Are Following the Footsteps of the Upright Scholars

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

The door to criticising Al-Albani and others like him is open. By Allah, neither Al-Albani nor others among the carriers of the Sunnah are angered by criticism – (criticism) carried out with (good) etiquettes, honouring the scholars, and with no objective except to clarify the truth. This began in the era of the Companions and will not come to an end. Refer to the book by Hafidh Ibn Rajab al-Hanbali, “Al-Farq Bayna an-Nasihah wa at-Ta’yir”. There he explained and said:

Clarifying guidance and the truth must be done. Sa’eed ibn al-Musayyib, Ibn Abbas, Tawus ibn Kaysan, and the companions of Ibn Abbas criticised others and were themselves criticised (i.e. on matters pertaining to knowledge of the Shariah), yet no one said, “This is an attack”. None says such a thing except ahlul ahwa.

So (if) we say: “No, do not criticise Al-Albani? Then what about his mistakes if they spread in the name of the religion? And likewise the mistakes of Abdul Aziz Ibn Baz, or the mistakes of Ibn Taymiyyah, or the mistakes of anyone else?! Any mistake must be shown to people as a mistake, regardless of the status of the person who made it. As we have said more than once, his error may be attributed to the religion ordained by Allah.

The main issue here is that scholars are criticised by other scholars. They clarify mistakes to the people, so that such mistakes are not attributed to the religion ordained by Allah. This is obligatory and we do not (merely) say that it is permissible; rather, it is obligatory to make the truth clear to people – distinguish between truth and falsehood. Criticism a matter a matter pertaining to forbidding evil. So, criticising Salafi individuals – the seniors – when they err, and clarifying their errors, this is related to enjoining good and forbidding evil. It is from the clarification that Allah has made obligatory, sincere advice that Allah has made obligatory and binding upon us.

Criticising mistakes and Bidʿah, while at the same time openly expressing respect for the people of the Sunnah and affirming that a scholar who performs ijtihād receives two rewards if he is correct and one reward if he is mistaken, this is what we practice (as part of the religion) with regards to our criticism of the people of the Sunnah, but not in the same manner regarding ahlul bidah. [1]

Response to the one who says, “Only a scholar should refute a scholar” or “He hasn’t reached the station of the one he is correcting his mistake, so better he keeps quiet”.

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

“What is the correctness (or validity) of the statement made by some (people): A scholar cannot be refuted except by (another) scholar?”

Response: If silence is employed in the face of his misguidance and there is no scholar to clarify the truth, while this one- who is of a much lesser status (or considered much inferior in knowledge) – possesses evidence and proof, it is incumbent upon him to present what he has. The point is that a scholar and a student of knowledge should only speak based on knowledge and should not engage in any matter without knowledge.

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

And do not pursue that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Israa 36]

Speaking based on ignorance in any speech, even if made by a scholar, is rejected and not accepted. It is unlawful and may even lead to a level greater than disbelief in Allah, The Mighty and Majestic, as Allah, The Blessed and Exalted, said:

قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” [Al-A’raf 33]

Imam Ibn al-Qayyim stated in his explanation of this verse: Indeed, Allah, Blessed and Exalted, mentioned in stages starting from the lesser to the greater in these matters. The gravest of sins and major sins is to speak about Allah without knowledge, as this encompasses Shirk, disbelief, bidah, and various sins. The root of all calamity lies in speaking about Allah without knowledge, speaking in the name of Allah and His religion without knowledge.

If there is a student of knowledge, meaning, he has knowledge of a matter, proof and evidence, and the scholars have not spoken, he should speak the truth. [Paraphrased] [2]

The Arabic text below is a statement of Shaikh Abdus Salam Burjess, may Allah have mercy upon him, in Awa’iq at-Talab pages 85-86.

The Shaikh said that when a teacher errs regarding something, the student should deal with him gently according to the circumstances and should not say to him, “You have made an error” or “The matter is not as you say”, rather, he should use kind expressions through which the teacher realises his mistake without unsettling his heart, for this is from the rights that are owed to the teacher…. refutation that is accompanied with bad manners and distressing the person’s heart prevents understanding of what is right…

And just as this is obligated to a student of knowledge when dealing with the teacher, it is also incumbent upon the teacher to return to the truth when he errs. He is not to be prevented from returning to the truth after reviewing a statement he made and finds that it is in opposition to what is correct, for indeed that is a sign of equity and humbling oneself to the truth. Therefore, it is obligatory that one follows what is correct, whether it was conveyed by a younger or older person.

And it is a blessing upon a teacher that he has amongst his students one who notifies him of his mistake and leads him to what is correct, so that he does not persist upon that ignorance. This requires that one shows gratitude to Allah, The Most High, and then being thankful to the person through whom one was guided, whether it was a student or other than him.  [Paraphrased]

 

Ahlus Sunnah Do Not Speak Ill of The Scholars of Ahlus Sunnah- By Shaikh Ali Al-Hudhaifi- may Allah preserve him.
https://salafidawahmanchester.com/2026/04/16/ahlus-sunnah-do-not-speak-ill-of-the-scholars-of-ahlus-sunnah-by-shaikh-ali-al-hudhaifi/

[1] An Excerpt from “Juhud Al-Allamah Rabee Al-Mad’khali Fee Nadq Shubuhat Al-Hizbiyyeen 103-104”. paraphrased

[2] https://youtu.be/KxPnClf4q-g?si=CxJv9NJY_RFFNQEl  paraphrased

 

[18] Some Extraordinary Personalities of The First Three Generations

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

Muaawiyah ibn Abee Sufyan, may Allah be pleased with him and his father, said:

I feel ashamed of oppressing someone who has no supporter against me except Allah.” [1]

Tawus al-Yamani, may Allah have mercy upon him, entered the presence of Hisham ibn Abd al-Malik, addressing him with a grave warning: Beware of the Day of the Call. Hisham, said: What is the Day of the Call? Tawus replied, the statement of Allah:

فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنةُ اللَّهِ عَلَى الظَّالِمِينَ

And a caller will call out among them, ‘The curse of Allah is upon the wrongdoers” [Al-A’raf: 44]

At this, Hisham collapsed due to shock! Tawus then said: “This is the humiliation of mere description; how will it be when faced with reality? [2]

Mubarak Abu Hamad, may Allah have mercy upon him, said: I heard Sufyan Ath-Thawri, may Allah have mercy upon him, saying to Ali ibn Al-Hasan Al-Sulami, may Allah have mercy upon him: My brother, do not harbour any feeling of covetousness towards the people of vain desires due to their indulgences, nor the blessings they enjoy; for ahead of them lies a day when feet will slip, bodies will tremble, skin complexions will change, standing will be prolonged, reckoning will intensify, and hearts will flutter until they reach the throats. Oh, what regret they will feel for the pleasures they pursued! And beware of oppression, an ally to the oppressor, accompanying him, sharing a meal with him, smiling in his face, or receiving anything from him; for you would then be his supporter, and support is partnership. Do not oppose the people of piety, nor befriend the sinful, nor associate with the disobedient, and steer clear of all that is forbidden, and be wary of those who engage in it. [3]

Sa’id ibn Abd al-Aziz, may Allah have mercy upon him, said:

Whoever does good should expect a reward, and whoever does wrong should not be surprised by the consequences. Whoever seeks honour through unjust means will receive humiliation in truth, and whoever accumulates wealth through oppression will be left in poverty without injustice. [4]

[1] Ḥilyat al-Awliyāʾ 7/24

[2] Siyar Aʿlām al-Nubalāʾ 8/36

[3] al-ʿIqd al-Farīd 1/30

[1] Siyar Aʿlām al-Nubalāʾ 5/131

[1] Imam Ibn Al-Wazir [775H] – A Truthful and Noble Scholar

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam.

His Birth

Based on the well-known and correct (narrative), he was born in Rajab of the year 775 AH in Hijrat al-Zahrawayn within Shatab. However, the historian Abdul Wahhab ibn Abdir Rahman al-Burayhi, – while writing his biography in his historical work – stated:

“I say: I read the date of his birth as conveyed from his own handwriting. He said: ‘My birth was in the year 776 AH.”‘

So, even though it is commonly held that his date of birth is Rajab 775 AH, al-Burayhi reports that the Imam himself stated that he was born in 776 AH. This is backed by what Imam Sharaf al-Dīn stated in the introduction to the explanation of the book Al-Athmār fī Fiqh al-Aʾimmah al-Aṭ’hār when he mentioned Muḥammad ibn Ibrāhīm al-Wazīr. He said:

“I saw a biography of his in his nephew’s handwriting. I lived long enough to witness the final period of his life during the beginning of my path in pursuit of knowledge. In it, I saw a biographical note about him in his own hand, wherein he stated that he was born in the month of Rajab. I found (this) in his own handwriting as the year 776 AH, at al-Ẓahrāwayn in Shaṭab- a lofty mountain in Yemen.'”

I say: If this is the biography relied upon by Imam Sharaf al-Din, and if it is the same one that in our possession at present, then it was not written by his nephew, but rather by his great-nephew, Muhammad ibn ʿAbdillah ibn al-Hadi ibn Ibrahim al-Wazir. He stated:

He was born in the month of Rajab in the year 775 AH, in the settlement of al-Zahrawayn in Shatab, a lofty mountain in Yemen. So, I copied it from his own handwriting and verified it through other members of the family.

As for what al-Sakhawi mentioned in Al-Daw’ al-Lami that he was born approximately in the year 765 AH, this is incorrect and was refuted by Imam  Muhammad al-Shawkani in his book Al-Badr al-Tali in his biography where he stated

“This approximation is far from accurate, and the correct view is the first one (i.e., that he was born in the year 775 AH)”.

Source: An Excerpt from Al-Awasim Wal Qawasim Fee Adh-Dhabbi An Sunnati Abee Al-Qasim 1/51-52

To be continued InShaaAllah.

May Allah bless my Salafi brother, close friend and confidant Ustaadh Abu Tasneem who narrated to me something from the biography of this truthful, steadfast, patient and great scholar, may Allah have mercy upon him, who endured much harm while defending the Sunnah of the Messenger, peace and blessings of Allah be upon him.

(1) Shatab Mountain is located in the settlement of Bani Hajjaj, in the direction of Al-Sudah, northwest of Sana’a, at an estimated distance of about 100 kilometers.

[9] What Conduct Is Truly Befitting Among The Carriers of Knowledge and Learners

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

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

“It is not permissible to hide sincere advice from any of the Muslims, whether pious or impious, in matters of the religion. Whoever hides that has acted deceitfully towards the Muslims. Whoever acts deceitfully towards the Muslims has done so towards the religion. Whoever acts deceitfully towards the religion has behaved treacherously towards Allah, His Messenger and the believers”.

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

I say: The meaning of An-Naseehah is ‘Purity’ and ‘Clearness’. It is said:

[ نصح اللبن – the milk is pure] when it is clear. This is the linguistic meaning of An-Naseehah. In the Shariah, (it means) to inform a Muslim regarding what is obligated to him in relation to the (rights of Allah or his relationship with Allah) and His creation without slyness and false courtesy. An-Naseehah is obligatory, even though its obligation varies, and its opposite is Al-Ghish [deception].

Indeed, the Prophet, peace and blessings of Allah be upon him, said in the hadith:

“The religion is Naseehah, the religion is Naseehah, the religion is Naseehah; so, the Sahaabah said, ‘O Messenger of Allah! To who?’ He said, ‘To Allaah, His Book, His Messenger, to the leaders of the Muslims and their common folk”.

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, passed by a pile of foodstuff, he put his hand in it and found that it was wet. He said: “What is this, O seller of the foodstuff?” He said, “It became wet due to the rain O Messenger of Allah!” He said, “Why do you not put it on top of the food so that people can see it? Whoever deceives is not from me”. [Muslim 102]

Deception in trade is when one hides a defect (found in the commodity). And with regards to consultation, it is when one recommends something to a person that is harmful to his religious or worldly affairs.

As for Naseehah Lil-Laah – [sincerity to Allah]: It is to believe in Allah, The Most High, single Him out in (His Lordship, Names and Attributes and to single Him out in worship), give precedence to obeying Him over obedience to the creation, fearing the standing in His presence (on the Day of judgement) and to be mindful of Him in private and public.

As for An-Naseehah Li-kitabihi-[Sincerity to His Book]: It is to recite it, ponder upon its meanings, act upon it and believe in the information it contains.

As for Naseehah Li-Rasulihi – [Sincerity to His Messenger]: It is to testify to that which he has informed (us), fulfil what he commanded, keep away from what he has forbidden, exalt and honour him.

An-Naseehah Li-A’immatil Muslimeen- [Sincerity to the leaders of the Muslims]: It is to obey them in that which does not necessitate disobedience to Allah, to refrain from betraying them, send them advice through those who are able to advise them in private because that is the manner that will be more suitable for advice to be accepted.

An-Naseehah Li-Aammatil Muslimeen- [sincerity to the common Muslims]: It is to call them to the path of Allah, teach them what is beneficial and warn them against that which will harm them.

Ir’shaad As-Saari Fee Sharh As-Sunnah Lil-Barbahaaree. Pages 157-158. slightly paraphrased

[8] What Conduct Is Truly Befitting Among The Carriers of Knowledge and Learners

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

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

And know that from the Sunnah’s vast (sciences and sources of knowledge), all of it is embodied within a single verse, namely (Allah’s) statement:

 وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟

And whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it. [Al-Hashr: 7]

Among the most important objectives in this regard is this blessed book which is an explanation of it. And know that among the most important objectives behind its authorship are two matters:

One of them is the explanation of the Qur’an by the Qur’an due to the consensus of the scholars that the noblest and loftiest types of Tafseer is the explanation of Allah’s Book by Allah’s Book (i.e. explanation of a verse of the Qur’an by another verse of the Qur’an), since no one is more knowledgeable about the meaning of Allah’s speech than Allah (Himself). And indeed, we have committed ourselves not to explain the Qur’an except through the seven types of Qur’an recitation, regardless of whether there is another type of recitation in the clear verse itself, or another verse other than it. We do not rely on explanation based on the “Shadh recitations” (a), though we may mention a “Shadh recitation” as supporting evidence to clarify the seven types of recitations. The recitations of Abu Jafar, Yaqub, and Khalaf are not considered Shadh in our view nor by the Muhaqqiqeen (b) among the people who possess knowledge of the (different) types of recitations.

With regards to the second objective, the Imam stated that he will clarify the Fiqh rulings from the verses, their evidences from the Sunnah, and the statements of the scholars therein. Then he stated: We will establish as stronger proof that which appears to us to be the stronger proof based on the evidence, without partisanship toward any particular school of jurisprudence or (based) on the statement of any specific person (scholar). Indeed, we will examine the statement itself and not the one who made it, for every person’s statement may be accepted or rejected, except the speech of the Messenger, peace and blessings of Allah be upon him. And it is well known that the truth (remains) truth even if the one who utters it is lowly (insignificant etc). Have you not seen that despite the fact that the Queen of Sabah and her people were prostrating to the sun instead of prostrating to Allah, however, when she uttered a statement of truth, Allah affirmed that she has spoken the truth. Her disbelief did not prevent it from being affirmed for her as the truth, which is her statement, as Allah stated that she said:

إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً

Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low.

Then Allah stated in confirmation of the truth of the truth she stated, saying:

وَكَذَٰلِكَ يَفْعَلُونَ

And thus they do. [1]

Footnote a: Ibn al-Jazari, may Allah have mercy upon him, stated regarding the determinant of an authentic (valid) Qur’anic recitation: Every recitation that conforms to Arabic grammar, even in one possible aspect; conforms to one of the Uthmani manuscripts, and has an authentic chain of transmission, is considered one of the authentic recitations. It is not permissible to reject nor lawfully deny it, rather, its is one of the seven aḥruf in which the Qur’an was revealed. It is incumbent upon the people to accept it, whether it is transmitted from the seven Imams, the ten, or from other than them among the Imams who are recognised. When one of these three pillars is absent, the recitation is described as weak, shādh, or false, whether it is reported from the Seven or from someone greater than them. This is the correct position according to the Imams – among the pious predecessors and thiose who came after them- who are recognised as the ones with the precise knowledge and expertise in this field. [2]

Footnote b: The Muhaqqiqeen are those scholars who are firmly grounded in knowledge and blessed with the ability to precisely and thoroughly investigate issues to reach the correct position.

Your feedback is welcomed if you have any suggestions to improve this paraphrase. May Allah bless you all.

[1] An Excerpt from Adwa al-Bayan 1/6-7. paraphrased
[2]An-Nashr 1/9

Some Grey Areas: Beyond Displays of Eloquence, Durūs and Tazkiyāt

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

Some Grey Areas of Our Era:

Beyond Displays of Eloquence, Durūs and Tazkiyāt — Carefully Examine at Present What Others Are Doing in This Matter of Concessions and Maslahah Pursuits:

Especially Those Affiliated with Political Groups in the Name of Da‘wah, Praising Ahlul Bid‘ah, Attacking, Seeking to Isolate Truthful People and Dividing Communities— All Disguised Under the Name of Pursuing Maslahah and So-Called Permissible Concessions

A’isha, may Allah be pleased with her,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, did something and allowed his people to do it, but some people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and after having praised Allah, he said:

“What is wrong with such people who refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.” [Al-Bukhari 6101]

Ibn Abbas, may Allah be pleased with him and his father,  reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Verily, Allah loves for you to take His concessions, just as He loves you to fulfill the things He has obligated.” [Sahih Ibn Hibban 354]

Unjustified Pursuit of Concessions and Odd Matters

Ibrahim Ibn Abee Ablah (died 152AH – may Allah have mercy upon him) said:

“He who carries the odd affairs of knowledge carries a lot of evil”. [1]

Abdur Rahmaan Bin Mahdi (died 198AH – may Allah have mercy upon him) said:

“The one who pursues the odd affairs of knowledge cannot be an Imam in knowledge”. [2]

Imam ash-Shaatibee, may Allah have mercy upon him] stated regarding the attitude of unjustified pursuit of concessions:

“This arises from following one’s desires. Desire leads to a ‘too easy going attitude’ and the pursuit of concessions for oneself and others. So, you see him (i.e. such person) adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person, due to the desire of that relative and friend”. [3]

He, may Allah have mercy upon him, said:

“If a Mukallaf [i.e. the sane one who has reached the age in which the obligations of the Shariah are obligated to him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [4]

He, may Allah have mercy upon him, also stated regarding the attitude of the unjustified pursuit of concessions:

“This arises from following one’s desires. Desire leads to a too easy going attitude and the pursuit of concessions for oneself and others. So, you see him adopting that for himself or passing that judgment for his relative or friend, which he would not do for another person due to the desire of that relative and friend”. [5]

He, may Allah have mercy upon him, also said:

“If a Mukallaf [i.e. the sane one who has reached the age when the obligations of the Shariah are obligated on him or her] seeks after concessions in the Madhabs in every affair that is difficult for him and every statement that agrees with his desires, then he will remove himself from the firm handhold of piety and persist upon the pursuit of desires”. [6]

“If desires enter (a person), it leads to following the ambiguous matters out of being eager to prevail and become victorious through establishing excuses in issues related to difference of opinion (or differing); but rather it leads to splitting, disharmony, enmity, and hatred due to the different desires and lack of (sound) agreement; however, the Shariah came to curtail (vain) desires completely. If some of the premises of the evidence were not established except through desires, it would not result except in following desires and that is contrary to the Shariah, and opposing the Shariah is not fr of the Shariah at all. Therefore, following desires concerning what one may regard to be adherence to the Shariah is tantamount to misguidance.”. [7]

Imam Abdul Aziz Bin Baz, may Allāh have mercy upon him, said:

It is obligated to you to adhere to evidence and not (seek) concessions. Some of the pious predecessors said: “Whoever pursues concessions may fall into Zandaqah (hypocrisy or disbelief). Every Mad’hab contains some errors- some mistakes from some of its followers or from the Imam to whom it is attributed, who may have erred in some narrations or some hadiths were hidden from him. Therefore, a student of knowledge should not chase after concessions. If there is a difference of opinion on an issue and it is not one about which there is consensus, there are treatises among the people of knowledge, and the student of knowledge should (diligently) search for evidence and examine the more compelling statement or the one supported by stronger evidence, then he takes that which is established based on evidence and he does not chase after concessions. [8]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

The facilitation of ease is what aligns with the essence of the religion. From this, we know that when two scholars differ in their opinions and it is not clear which view carries greater weight, neither in terms of evidence nor derivation of proofs, and both are reputable scholars in their knowledge and trustworthiness and the evidence is not clear as well as the derivation of proofs, yet they hold differing views—one being more stringent than the other—whom should we follow? The response: We should follow the easier option and it is said (we follow) the more stringent one, as it is deemed more cautious. However, this statement requires further examination, as the most cautious approach would be what aligns more with the Shariah and the easier option would be what aligns more with the Shariah. [9]

He, may Allah have mercy upon him, also said:

The jurists -may Allāh have mercy upon them, defined Muru’ah [manliness, sense of honour, honourable behaviour] in the Book of Testimonies, stating: “Doing what beautifies and adorns (a person’s character), while avoiding what may tarnish one’s character or reputation. This definition is general. Anything that beautifies and adorns you in the eyes of the people, and serves as a reason for praise for you, is considered Muru’ah, even if it does not fall under acts of worship. And everything opposite of this is contrary to Muru’ah. [10]

Al-Allaamah Salih Al-Fawzaan, may Allah preserve him, was asked about those who follow the legislated Islamic concessions?

He replied: The religion is an Amaanah- an amaanah between the slave and his Lord. It’s obligatory that he fulfils it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, refrains from the prohibited affairs, (does) that which he is able from the Mustahabbaat (recommended deeds) and abandons the Makroohaat (disliked actions), this is the Amaanah between the slave and his lord. The concessions are only allowed when there is a need and necessity (to utilise) them. Utilise them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs Tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan (i.e. when travelling etc), and a traveler shortens the prayers. This is a religious concession used at the time of its requirement. As for using concessions in other than their correct place (i.e. situation), then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations). Therefore, it is obligated to the Muslim that he fears Allah and that he establishes that which Allah has obligated to him. [11]

Reminder to Those Youth You Have Gone to Study And Are Teachers or Will Be Teachers In Future InShaAllah

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

“The loftiest ambition in pursuit of knowledge is to acquire knowledge from the Qur’an and the Sunnah- to be granted understanding by Allah [i.e. blessed to acquire sound knowledge and act upon it] and through the Sunnah of the Messenger, and acquaint oneself with the boundaries of the revelation [i.e. neither going into excess nor being lackadaisical]. And the most baseless ambition of the students of knowledge is to confine their ambitions in following the bizarre affairs and that which has neither occurred nor has it been revealed, or acquainting (oneself) with the differences of opinion and pursuing the statements of the scholars, whilst having no ambition to acquaint oneself with what is correct among those statements. Little is there to benefit from the knowledge of these people”. [12]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allāh have mercy upon him, said:

We have decided to explain the book “Hilya Talib Al-Ilm” after consultations and suggestions from our students at the central Masjid. This is because if a student of knowledge lacks virtuous character, then there is no benefit in his pursuit of knowledge; instead it is obligated to a person that whenever he acquires knowledge of something related to virtuous deeds or acts of worship, he (strives) to implement it. If he does not do so, then he and the ignorant person will be the same; rather, the ignorant person may be in a better position because he deliberately abandons it  unlike the ignorant person. This is because the ignorant person may act if he knows unlike the one who knows yet does not follow. Therefore, I urge both myself and you to embody virtuous manners, patience, perseverance, forgiveness, and kindness to the best of our abilities. This is besides the great advice – fear of Allāh – about which Allāh said:

وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. [An-Nisa 131] [13]

Al-Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said,

“And know that some of the sincere ones fall into error by the will of Allah as a trial for others, as to whether they will follow the truth and abandon his speech, or be deceived by his virtuousness and lofty (status)? He (i.e. this sincere scholar) is excused; rather he is rewarded for striving to reach the correct verdict and his intention to reach good, and he is not degraded. However, the one who follows him (out of being) deceived by his great (status) without turning towards the real evidences in Allah’s Book (i.e. the Qur’an) and the Sunnah of His Messenger (peace and blessings of Allah be upon him), he is not excused; rather he is upon a great danger”. [14]

[1] Siyar A’laam An-Nubula 6/324

[2] At-Tamheed 1/64 by Ibn Abdil Barr

[3] Al-Muwaafaqaat. 5/84

[4]Al-Muwaafaqaat. 3/123

[5] Al-Muwaafaqaat. 5/84

[6] Al-Muwaafaqaat. 3/123

[7] Al-Muwaafaqaat 5/221

[8] Paraphrased:

عليك أن تأخذ بالدليل، لا بالرخص، قال بعض السلف: من تتبع الرخص؛ تزندق، كل مذهب يكون فيه بعض الأغلاط، بعض الأخطاء من بعض أتباعه، أو من الإمام الذي هو منسوب إليه أنه غلط في بعض الروايات، وأنه خفي عليه بعض الأحاديث، فطالب العلم لا يتتبع الرخص.
وإذا كان في المسألة خلاف، ما هي بمسألة إجماع، فهناك رسائل بين أهل العلم، فطالب العلم يتحرى الدليل، وينظر في أقرب القولين، أو الأقوى للدليل، فيأخذ بما قام عليه

الدليل، لا بتتبع الرخص

https://binbaz.org.sa/fatwas/2138/%D8%AD%D9%83%D9%85-%D8%AA%D8%AA%D8%A8%D8%B9-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%81%D9%82%D9%87%D8%A7%D8%A1

[9]  Paraphrased:

التيسير هو الموافق لروحِ الدِّينِ، مِن هُنَا نَعْلَمُ أَنَّهُ إِذَا اخْتَلَفَ عَالِمِانَ فِي رَأْي ولم يتبين لنا الأَرْجَحُ من قوليها لا من حَيْثُ الدَّلِيلِ، وَلا مِن حَيْثُ الاسْتِدْلَالُ وكُلُّهُمْ عُلَماءُ ثَقَاتِ فِي عِلْمِهِمْ وَأَمَانَتِهِمْ، وَالْأَدلَّةُ لِيسَتْ وَاضِحَةً، وَالاسْتِدْلَالُ كَذَلِكَ، لكن اخْتَلَفَ رَأَيْهَا، أَحَدُهُمَا أَشَدُّ مِن الثَّانِي، فَمَنْ نَتَّبِعُ؟
الجواب: تَتَّبِعُ الأَيْسَرَ ، وقيل : الأَشَدَّ؛ لَأَنَّهُ أَحْوَطُ؛ وهذا القَوْلُ فِيهِ نَظَرُ؛ لأن
الأَحْوَطَ مَا كَانَ أَوْفَقَ لِلشَّرْعِ، وَالأَيْسَرُ هُوَ الأَوْفَقُ لِلشَّرْعِ

Sharh Hilya Talib Al-Ilm page 202. 1st Edition 1434AH Rabi’ ul Awwal

[10] Paraphrased:

والمَرُوءَةُ حَدَّهَا الفقهاء . – رحمهم الله – في
كتاب الشهادات، فقالوا هي: فِعْلُ ما يُجَمِّلُهُ ويُزَيِّنُهُ، وَاجْتِنَابُ مَا يُدَنَّسُهُ وَيُشِيةٌ
وهذه عبارة عَامَّةٌ ، كُلُّ شَيْءٍ يُجَمِّلُكَ عِنْدَ النَّاسِ، وَيُزَيِّنُكَ وَيَكُونُ سَبَبًا للثَّنَاءِ عَلَيْكَ
فهو مَرُوعَةٌ، وإن لم يكن مِنَ العِبادات، وكلُّ شيء عَكْسُ ذلك فهو خلاف المروءة

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal. page 50

[11] Translated by Abu Aa’isha Amjad Khan. http://www.alfawzan.af.org.sa/node/13751

[12] An Excerpt from Al-Fawaa’id. Page 99

[13] Paraphrased:

فقد قَرَّرْنَا شَرْحَ كتاب «حِلْيَةُ طَالِبِ الْعِلْمِ»، بعد مُشَاوَرَةٍ واقتراح الطلبة لدينا في الجامع؛ وذلك لأنَّ طالب العلم إذا لم يَتَحَلَّ بالأخلاقِ الفَاضِلَةِ فَإِن طَلَبَهُ لِلْعِلْمِ لا فائدة فيه، لكن يَجِبُ على الإنسان كُلَّمَا عَلِمَ شَيْئًا مِن الْفَضَائِلِ أو العِبَادَاتِ أن يقوم به، فإذا لم يفعل فهو والجاهل سواءٌ، بَلِ الْجَاهِلُ أَحْسَنُ حَالًا منه، لأنَّه تَرَكَ الفَضْلَ عن عَمْدٍ بخلاف الجاهل، ولأنَّ الجاهل رُبَّمَا يَنْتَفِعُ إِذا عَلِمَ،
بخلاف من عَلِمَ ولم يَنتَفِعُ .
فلهذا أحثُّ نفسي وإِيَّاكُمْ على التَّحَلي بالأخلاقِ الفَاضِلَةِ، وَالصَّبْرِ والمُصَابَرَةِ، والعفو والإحسان، بقدر المستطاع، هذا بقطع النظر عن الوصية الكبرى، وهي الوَصِيَّةُ بتقوى الله – عز وجل، التي قال الله – تعالى – فيها
وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ

Sharh Hilya Talib Al-Ilm page 7. 1st Edition 1434AH Rabi’ ul Awwal

[14] Raf’ul Ish-tibaah. page 152

[7] What Conduct Is Truly Befitting Among The Carriers of Knowledge And Learners

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, 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'.

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

———————————

Zihaar: Allah, The Most High, said:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Al-Mujaadilah 2]

[15] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

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

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, stated in Sharh Hilyah Talib Al-Ilm that if there is a clash between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble himself in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld (or aided). (1) [End of quote] [Paraphrased]

Many of us who attended higher education encountered the role psychology plays in public discourse, accountability, self-preservation, and other matters. Sometimes, this occurs at the cost of violating rights, misleading the public, and fostering a victim mentality. A truthful Muslim does not avoid responsibility out of fear for their status, credibility, reputation, or self-image. Their fear of Allah prevents cognitive dissonance, and they do not believe that remaining silent is less painful than admitting, “I was wrong.”

Being vague, evasive, or changing the subject is a tactic used by those who think that this will allow their supporters to interpret the situation in their favour. This is not politics or media, it is a serious matter related to rulings of the Shariah, which should not be compromised. We are well aware that there are people who know that the dynamics of attention cycles can distract those seeking justice, as well as the fact that, due to information overload, accountability is easily forgotten. They know that public attention shifts quickly, allowing them to wait for the next topic to take over discussions. We’ll not be distracted by those who employ the tactic of “running out the clock”, who think that silence will make their audience and sympathisers feel that their unsupported claims have no real consequences.

Therefore, we’ll continue to demand proof from those who falsely issued the false Tabdee against Shaikh Abu Iyaad, may Allah protect him. We will reiterate the unanswered question and avoid getting sidetracked. If the topic is avoided, we will bring it back, document the conversation, and keep a record of the claims and their lack of evidence. We will treat their silence—in this particular serious issue—as a non-response, without making excuses for the accuser, and we will remind the youth that the claim is still false, excessive, repugnant, and oppressive. This is because unchallenged claims can lead to more harm and perhaps desensitisation. Thus, the perpetrators of false Tabdee should never expect that evasion will solve their problem, for indeed, we’ll continue demanding proof. So, we ask again: Where is the clear, unambiguous proof for the Tabdee against Shaikh Abu Iyaad, may Allah protect him, and the claim that he is a plant?!

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

 https://salafidawahmanchester.com/2026/05/18/4-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/23/5-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/25/6-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/26/7-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/27/8-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/28/9-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/29/10-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/30/11-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/31/12-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/31/13-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/06/14/14-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

 https://salafidawahmanchester.com/2026/05/23/the-false-tabdee-must-be-recanted-because-neither-shariah-nor-sound-intellect-acknowledges-that-harm-can-remain/

 https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-other-matters/

 https://salafidawahmanchester.com/2026/05/16/a-continued-call-for-proof-of-the-tabdee-respect-for-the-scholars-and-an-end-to-anonymous-accounts/

(1) Sharh Hilyati Taalibil Ilm pages 253-254. 1st Edition 1434H

Some Crackpot Ideas Held by Some of Netayahu’s Zionist Gang

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

Allah,  The Most High, said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

Imam As-Sadi, may Allah preserve him, stated:

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [2]

When Elon Musk visited the Zionists in Palestine, he expressed his thoughts about the blueprint for prosperity after the current conflict ends. He said, “And then the second thing is to change the education so that a new generation of murderers is not created”. [End of quote]

First, no rational person would support Hamas or any other group that attacks defenceless civilians and non-combatants under Netanyahu’s Zionist/Far-right government, if this comment was made in light of such transgression. Shaikh Abu Iyaad, may Allah preserve him, stated:

“We condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks, and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers, and their likes. Our condemnation is on the basis that such actions are unjust and oppose Divine Legislation and not because of the race or ethnicity or religion of the perpetrators, and thus we are able to maintain moral consistency and integrity”.

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Second, no group needs more education than the Zionist supporters of Netanyahu’s Zionist/far-right regime, given their inclination towards continuous aggression under the guise of self-defence. One even witnesses the fact that blazing Zionist Netanyahu quoted the abrogated Hebrew Bible and the destruction of Amalak to try and justify the murder of defenceless women and children in Gaza. Read here:

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Netanyahu’s son, Yair Netanyahu, stated on Facebook in 2018: “There will not be peace in here until 1. All the Jews leave the land of Israel. 2. All the Muslims leave the land of Israel. I prefer the second”.

When rebuked for this vile arrogance, he increased in arrogance saying, “Why are people who have been calling for years to evacuate the settlers and establish a Palestinian state free of Jews shocked by this post?” When Facebook deleted his post, he shared a screenshot of the original post and rebuked them, saying: “thought police”. He was then blocked for 24 hours over his violation of Facebook’s community guidelines.

 

In 2006, the Zionist Prime Minister Ehud Olmert said, “Israeli lives are worth more than Palestinian ones”.

The Independent Newspaper

 

In 2012, the Zionist Interior Minister Eli Yishai said, “The goal of the operation is to send Gaza back to the Middle Ages. Only then will Israel be calm for 40 years”.

 

In 2021  the Zionist far-right Finance Minister Bezalel Smotrich said, “You are here by mistake because Ben Gurion didn’t finish the job and throw you out in 1948”.

The times of Israel

 

Female Zionist, Tally Gotliv – a Zionist lawyer, politician, and a member of the Knesset for the Likud party of Zionist Netanyahu- stated recently on X (twitter) regarding retaliation: “Jericho Missile! Jericho Missile! Strategic alert. Before considering the introduction of forces. Doomsday weapon! This is my opinion. May God preserve all our strength”.

 

Ben Gvir Itamar- a Zionist lawyer, far-right politician, the Minister of National Security since 2022, a member of the Knesset, and leader of Otzma Yehudit – stated on X (Twitter): “As long as Hamas does not release the hostages, the only thing that needs to enter Gaza are hundreds of tons of explosives from the airforce, not an ounce of humanitarian aid”

Indeed, whoever carries out research will neither forget nor become oblivious to the fact that the conflict since 1948 stems from the Zionist movement and the consequences of its paramilitary actions in Palestine. This situation was established in part because of Zionist terrorist groups like Lehi, Haganah, and Irgun. These terrorist groups were responsible for the Nakba, the migration of the Palestinian people from their homeland, as well as sabotage, and attacks on civilian infrastructure, railways, and airfields. Furthermore, these terrorist groups and their commanders assimilated into the Zionist state when it declared independence. In addition to the Palestinian people, the British Mandate in Palestine was the target of these terrorist attacks. As one of the first significant acts of terrorism in the Middle East’s modern history, the King David Hotel bombing in Jerusalem in 1946 was a prime example. Therefore, the priority must be to educate and deradicalise Zionists and their adherents because, before their rise to power, Jews and Muslims coexisteddespite the latter’s practice of a path that is considered abrogated in the Sight of Allah.

Not so long ago blazing Zionist Arieh King, deputy mayor of Jerusalem, stated in a deleted tweet regarding some Palestinian non-combatant males detained by the Zionist army for interrogation to determine their Hamas affiliation:

There is no need to comment on his statement that the arrested non-combatant Palestinians are subhuman because we know who is behaving like spotted hyenas on a rampage and slaying thousands to this day, including children. However, we will comment on both his statements referring to those non-combatants as ants and his statement “To protest the memory of Amalek, we will not forget.”

Indeed, even the ants during the time of Prophet Sulayman, peace be upon him and his father, knew that they would not be oppressed. Allah said:

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

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 my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [Surah An-Naml. Ayaat 17-19]

The ant sought an excuse for (Sulayman’s) army if they would have harmed its colony because they were unaware of their presence, and it blamed its colony if they failed to take safeguards by not entering their dwelling place. Sulaymaan [peace be upon him] smiled as a result of this because it is something that should amaze and make someone smile. [3] 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. Sulaymaan heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, advice, and fine expression. [4]

Indeed, this is only one of the Prophets’ and Messengers’ remarkable manners. They never intended to hurt anyone; rather, even those small animals (the ants) were assured that Prophet Sulayman [peace be upon him] and his subjects would not harm them intentionally- neither in speech nor deed. Compare this to the attitude of Zionists, who make a speech calling for mass murder and then launch a purposeful bombing campaign to kill thousands of noncombatant Palestinians, whilst certain that the innocent victims will include thousands of children. Compare how the ant advised its colony to enter their dwellings to avoid being unintentionally harmed by Prophet Sulaymaan’s army to how the Zionist army tells non-combatant Palestinians to relocate to this or that area for safety, then conflict begins in the same area they designated as a safe-haven. As a result, Elon Musk must remember that Zionists require more education and deradicalization than anyone else.

As for Mr. King’s statement “To protest the memory of Amalek, we will not forget”, this link contains its appropriate response.

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

 

Read articles by Shaikh Abu Iyaad [may Allah preserve him]:

Professor of Jewish Studies David J Wasserstein: How Islam Saved the Jews

https://abuiyaad.com/a/how-islam-saved-jews

The Just and Kind Dealings of the Prophet (ﷺ) with the Jews
https://abuiyaad.com/a/prophet-dealings-jews

[1] Translator: Shaikh Abu Iyaad. NobleQur’an

[2] An Excerpt from Tafseer as-Sadi. Slightly paraphrased

[3] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 2/279-282)

[4] An Excerpt from Tafseer As-Sadi