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Author: Abdullah Jallow

Solidarity of Husbands & Wives for the Sake of Allah, Stronger Than Financial Hardships

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

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

Ask Allaah For Protection Against Despair

Allaah [The Most High] said:

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٍ۬‌ۖ فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ‌ۚ ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ

And among mankind is he who worships Allah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss. [Surah Al-Hajj. Aayah 11]

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: ‘And among mankind is he who worships Allah as it were upon the very edge’. Ibn Abbas, may Allah be pleased with him and his father, said about this verse, “A man used to come to Madinah and if his wife gave birth to a son and his mares produce offspring, he said, ‘This religion of Islam is good’. But if his wife did not give birth and his mares did not produce offspring, he would say, ‘This religion is evil’’’. [Saheeh Al-Bukhaari Number 4742]

Imam As-Sadi, may Allah have mercy upon him, said about this verse: There are those among the people who are weak in Iman – neither has Iman entered into his heart [i.e. with certainty] nor has it tasted its sweetness [or pleasure]; rather it entered into his heart either due to fear or by way of custom [i.e. he merely entered due to what he saw the people doing] in a way that does not allow his Iman to be firm during trials. [فَإِنۡ أَصَابَهُ ۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦ‌ۖ – if good befalls him, he is content therewith]- Meaning: When his provision continues to come easily and he does not face any hardship, he is contented due to that good and not due to his Iman. And it maybe that Allah grants this person well-being and does not put him to trial which would make him turn him away from his religion. [وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ – But if a trial befalls him, he turns back on his face] – Meaning: Either due to hardship or cessation of something he loves, he exits the religion [i.e. apostates]. [خَسِرَ ٱلدُّنۡيَا وَٱلۡأَخِرَةَ – He loses both this world and the Hereafter] – Meaning: As for in the Dunyaa, he does not receive what he wishes due to exiting the religion. The one who makes apostasy his main source of wealth – as a replacement of his religion through which he thinks that he will obtain what he hopes for, he will not receive except that which has been portioned out for him by Allah. As for the afterlife, it is clear that he will be forbidden from entering paradise whose expanse is as wide as the heavens and the earth. And he will be deserving of the hell fire; [ذَٲلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ – That is the evident loss]. [1]

Imam Ibn Al-Jawzee, may Allah have mercy upon him, said: And indeed many of the creation become helpless when their loved ones die. So amongst them is one who tears his clothes; and amongst them is one who strikes his face out of despair and amongst them is one who raise objections. And indeed I have seen an old man who reached nearly eighty years of age and he used to strictly guard the congregational prayer. So a son of his died and he said, “It is not befitting for anyone to supplicate, for indeed he will not be answered”. He then said, “Indeed Allah has turned away from us, for He has not left us with a child’’. So, I realised that his prayers and performance of good deeds was merely a customary thing, because they were not nurtured upon knowledge and Iman. These (people) are those who worship Allah on an edge. [2]

Supplicate to Allah to Protect You Against Distress and Grief, Helplessness and Laziness, Miserliness and Cowardice, Being Heavily In Debt and Being Overcome By Men

The Messenger, peace and blessings of Allah be upon him, used to supplicate saying:

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

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

Imam Ibn al-Qayyim, may Allah have mercy upon him, said: So, the Messenger, peace and blessings of Allah be upon him, sought Allaah’s Refuge against eight affairs and each of them is connected to another thing.

Distress and Grief: Distress and grief are connected to each other and they are pains in the heart. If it is in relation to an affair that has elapsed, then it is grief; and if related to an affair in the future, then it is distress. So, if the basis of the pain is related to something missed in the past, it is grief; and if its basis is related to fear of what is to come in future, it is distress.

Helplessness And Laziness: Helplessness and Laziness are connected to each other. When one is delayed from what is beneficial and its perfect [accomplishment], it is considered to be helplessness. And if the affair is related to lack of intent, it is considered to be laziness.

Cowardice And Miserliness: Cowardice and miserliness are connected to each other, because indeed Ihsaan [i.e. to do good for others, generosity, etc] brings happiness to the heart and comfort to the inner self, overcomes distress and repels rancour. And abandoning it [i.e. Ihsaan] would cause the heart to be constricted and prevents it from reaching blessings by way of it. Cowardice is to abandon Insaan by way of physical actions and miserliness is the abandonment of Insaan through wealth.

Being Heavily In Debt And Being Overcome By Men: Being heavily in debt and being overcome by men are connected to each other, because being subdued and overcome can occur from the person himself or from others- either based on truth or falsehood. The cause of being heavily in debt emanates from the person himself and no wrong is committed against him, and being overcome by men is tantamount to falsehood [committed against him] and not from himself.

The intent in this discussion is that the Prophet clarified that grief is something a person should seek refuge against, because indeed it weakens the heart, weakens one’s determination and changes one’s intent. And there is nothing more beloved to shaytaan than bringing sadness to the believers. Allah [The Exalted] said: [ إِنَّمَا ٱلنَّجۡوَىٰ مِنَ ٱلشَّيۡطَـٰنِ لِيَحۡزُنَ ٱلَّذِينَ ءَامَنُوا – Secret counsels (conspiracies) are only from Shaitan (Satan), in order that he may cause grief to the believers] [Surah Al-Mujaadilah. 10]

Grief is one of the ailments of the heart which prevents it from arising, embarking upon and striving [to pursue what is beneficial] – preventing it from attaining reward due to the calamities that afflicts a person outside his own choice, such as sickness, pain and what is similar. [3]

Sincerely Ask Allaah to Make The Wives and Children The Coolness of Your Eyes

Saeed Ibn Mansoor said, “Hazm reported to us, saying: I heard Katheer Ibn Ziyaad asking Al-Hasan about the statement of Allah (The Most High): رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬- Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes], saying, ‘O Abu Saeed! What is this comfort of the eyes; is it in this worldly life or the afterlife?’ He (Al-Hasan) said, ‘No, rather by Allaah it is in this world’. He (Katheer) said, ‘What is it?’ He (Al-Hasan) said, ‘By Allaah it is (when) Allaah enables a servant to see (deeds) of obedience to Allaah from his wife, brother and close friend. By Allaah there is nothing more beloved to a Muslim than seeing his (her) child or father or a close friend being obedient to Allaah (The Mighty and Majestic)”’ [4]

Marital Relationships Are a Mercy

Allaah (The Most High) said:

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

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

Imaam as-Sa’di, ”In most cases you will not find love in anyone similar to the love and mercy between a husband and wife”. [5]

The Messenger said: “There is nothing like marriage, for two who love one another”. [6]

Meaning: There is no bond like that bond between two people in marriage who love one another, for if they are married and love is present between them, it will increase in strength every day. [7]

Imaam Muhammad Ibn Saaleh Al-Uthaymeen said, ”If a person says, ‘What will make a man love his wife and vice versa?’ We say, ‘Allaah has clarified this in His statement: [وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ – And live with them honourably]. [Soorah An-Nisaa’ Aayah 19]

If every person lives with his wife honourably and vice versa, then love, a strong bond and a happy married life will be established. [Ref 8]

The Importance of Knowing One’s Wife

Aa’isha  narrated that Allah’s Messenger (ﷺ) said to her, “I know when you are pleased with me or angry with me”. I said, “When do you know that?” He said, “When you are pleased with me, you say, ‘No, by the Lord of Muhammad,’ but when you are angry with me, then you say, ‘No, by the Lord of Abraaheem.’ ” Thereupon I said, “Yes, (certainly, you are right); but by Allaah, O Allaah’s Messenger (ﷺ), I do not leave anything else besides your name”.

Benefits From This Hadeeth: A man’s thorough observation regarding the state of a woman due to her action, speech, inclination or lack of inclination towards him based on indications, because the Prophet firmly determined Aa’Isha’s happiness or anger merely when she mentioned or refrain from mentioning his name; therefore, he judged the two situations based on the mention or the absence of a mention of his name as an indication of happiness or anger. It can also be definitely the case that there is something more explicit regarding this affair, but he did not say it.

And regarding the statement of Aa’Isha, “Yes (certainly, you are right); but by Allaah, O Allaah’s Messenger, I do not leave anything else besides your name”. At-Teebee said, “This is a very subtle way of making an exception, because she related that when she is in a state of anger – a state in which a sane person loses his senses by choice, her affirmed love for the Messenger does not change.

Ibnul Muneer said, “What Aa’isha intended is that she left out the wording of the Prophet’s name but her heart’s pure love and affection towards the noble person of the Prophet does not leave her.

And with regards to the choice Aa’Isha [radiyallaahu anhaa] made to use Ibraaheem’s [alayhis salaam] name instead of the other Prophets [alayhimus salaam], this is proof regarding her intelligence, because the Prophet [sallal laahu alayhi wasallam] is the one with the best claim to Ibraaheem [alayhis salaam] just as Allaah stated in the Qur’an. Therefore, when she had no other way of leaving a noble name, she replaced it with the name of someone who is from the one whose name she left out, so that her heart does not exit the boundaries of that attachment. [Ref 9]

Narrated `Aisha: Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands.

The first one said, “My husband is like the meat of a slim weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it.” The second one said, “I shall not relate my husband’s news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits.” The third one said, “My husband, the “too-tall”! if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will keep me hanging (neither divorcing me nor treating me as a wife).” The fourth one said, “My husband is (moderate in temper) like the night of Tihama: neither hot nor cold; I am neither afraid of him, nor am I discontented with him.” The fifth one said, “My husband, when entering (the house) is a leopard (sleeps a lot), and when going out, is a lion (boasts a lot). He does not ask about whatever is in the house.” The sixth one said, “If my husband eats, he eats too much (leaving the dishes empty), and if he drinks he leaves nothing; if he sleeps he sleeps he rolls himself (alone in our blankets); and he does not insert his palm to inquire about my feelings.” The seventh one said, “My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both.” The eighth one said, “My husband is soft to touch like a rabbit and smells like a Zarnab (a kind of good smelling grass).” The ninth one said, “My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are abundant (i.e. generous to his guests) and his house is near to the people (who would easily consult him).” The tenth one said, “My husband is Malik (possessor), and what is Malik? Malik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests.” The eleventh one said, “My husband is Abu Zar’ah and what is Abu Zar’ah (i.e. what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat (i.e. I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain. Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Abu Zar’ah and what may one say in praise of the mother of Abu Zar’ah? Her saddle bags were always full of provision and her house was spacious. As for the son of Abu Zar’ah, what may one say of the son of Abu Zar’ah? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Abu Zar’ah, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband’s other wife. As for the (maid) slave girl of Abu Zar’ah, what may one say of the (maid) slave girl of Abu Zar’ah? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house.” The eleventh lady added, “One day it so happened that Abu Zar’ah went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, Eat (of this), O Um Zar’ah, and give provision to your relatives.” She added, “Yet, all those things which my second husband gave me could not fill the smallest utensil of Abu Zar’ah’s.” `Aisha then said: Allah’s Messenger (sallal-laahu-alayhi-wasallam) said to me, “I am to you as Abu Zar’ah was to his wife Umm Zar’ah.” [Ref 10]

Iblees Eager to Destroy Our Marital Relationships

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

And because of the fact that this bond [between husband and wife] is from the most beloved affairs to Allaah and His Messenger, it is from the most hated affairs to the enemy of Allaah [i.e. shaytaan]. Therefore he hastens to split two people who love another for the sake of Allaah. [Ref11]

Prophet Ayyoub and His Wife During Times of Severe Hardship

Ayyoob [alayhis salaam] remained in his state of affliction [i.e. illness] for eighteen years, and he was shunned by both those close to him [i.e. relatives] and those who were not close to him [strangers], except two among his brothers who used to come to him in the morning and evening. One day, one of them said to his companion, “By Allaah! Do you know that Ayyoub must have committed a sin which none amongst the creation has ever committed? His companion said to him, ‘Why is that?’ He said, ‘It has been eighteen years, Allaah has not shown him mercy and granted him relief from [what has afflicted him]’”. So, when they went to Ayyoub [alayhis salaam] in the evening, the man could not restrain himself and thus transmitted – to Ayyoub – the statement that was made by his companion. So, Ayyoub [alayhis salaam] said, “I don’t know what you two are talking about, other than the fact that Allaah knows that I used to go pass two men who were arguing, and they mentioned Allaah, because in one’s dispute one swears by Allaah saying ‘By Allaah! By Allaah!’ So, I would return to my house and offer expiation on their behalf, because I hated that Allaah is mentioned, except in that which is true”.

Whenever he went out to answer the call of nature, and after finishing, his wife would hold his hand until he returns to his house. One day, he took a long time, and Allaah had revealed to him to strike the ground with his foot: [ٱرۡكُضۡ بِرِجۡلِكَ‌ۖ هَـٰذَا مُغۡتَسَلُۢ بَارِدٌ۬ وَشَرَابٌ۬ – (Allah said to him): “Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink] [Surah Sad Ayah 42].

She thought that he took a long time [to return] and turned to look for him, and thus Allaah had taken away the afflictions he was suffering from, and he was more good looking than he was in the past. So, when she saw him, she said, “May Allaah bless you, have you seen that Prophet of Allaah who is put to trial and test [by Allaah]? By Allaah! I have not seen anyone who resembles him more than you if he were healthy [or in a state of wellbeing]”. So, he [Ayyoub] said, “It is me indeed”. And he had two threshing floors – one for wheat and one for barley. Allaah sent two clouds, and when one of them reached the threshing floor of the wheat, it rained gold until it was full, and the other reached the threshing floor of barley until it was full with silver. [Ref 12]

We ask Allaah to place abundant love, compassion and mercy between us and our wives upon that which agrees with the Qur’aan and the authentic Sunnah Aameen.

[Ref 1: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]
[Ref 2: Ref An Excerpt from Ath-Thabaat Indal Mamaat. Page: 11]
[Ref 3: An Excerpt from Tareeq Al-Hijratayn. Pages 606-607. Slightly paraphrased]
[Ref 4: Fathul Baari 8/491. At-Tabari 19/318]
[Ref 5: Tafseer as-Sadi]
[Ref 6: Reported by Imaam Ibn Maajah 2/153. Hadeeth Number: 1847. Declared Authentic by Imaam Albaanee in As-Saheehah 2/196]
[Ref 7: Sharh Sunan Ibn Maajah by As-Sindee (rahimahullaah)… Hadeeth Number 1847’ Book of Marriage- Chapter: The Excellence of Marriage]
[Ref 8: Fataawaa Noor Alad-Darb 6/29]
[Ref 9: An Excerpt from Fat-hul Baari Sharh Saheeh Al-Bukhaari Hadeeth 5228. Vol 9, Pages 404- 405. Slightly paraphrased. Publisher. Daarus Salaam. 1st Edition 1421AH [Year 2000]
[Ref 10: Saheeh Al-Bukhaari’ Hadeeth Number 518. Vol 7]
[Ref 11: Rawdatul Muhibbeen Wa Nuzhatul Mush-taaqeen. Page:188]
[Ref 12: Silsilah As-Saheehah. 17]

Scrutinise Carefully: Unrepentant Conflict-Initiators on Social Media — Deflection & Projection

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

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

Allah, The Most High, said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff 2-3]

We witness a rather strange behaviour that we haven’t seen reported about any upright and truthful possessor of Shariah knowledge. You might come across – on twitter, telegram and other places- people discussing rectification, reconciliation, and forgiveness in a beautiful way, while also cautioning against anything that could lead to resentment and division. However, you discover that they are actually the ones guilty of instigating conflict, clinging to their mistakes, and presenting themselves as rectifiers. They may even engage in direct conversations to portray themselves as recitifiers despite clear evidence as obvious as the midday sun showing their true reality of lying in wait for others and biding their time to attack on social media. All of this occurs under the pretense of providing guidance, promoting good, and preventing evil, in front of the unsuspecting audience who hold a favorable view of them, while they expect sensible people not to challenge them. Such behaviour is troubling enough in private; imagine how much worse it is in public.

When questioned about their public offenses of lying, deceiving, and avoiding accountability, they and their supporters resort to certain tactics: they either advise against engaging in conflict or their supporters shift the focus by discussing their credentials or belittling others. This all takes place on social media to dodge accountability, distort reality, and protect themselves from criticism. Additionally, they employ the well-known tactic of accusing others of seeking fame, despite the fact that one of the indicators of fame-seeking behavior is the refusal to admit mistakes, as they do not want to appear lesser in status than those who correct them or expose their lies, slanders, and questionable actions. These individuals, often found on social media, position themselves as peacekeepers, advocates for rectification, reconciliation, and defenders of honour, and that they are people who prevent gossip in communities and online.

This is one of the most perplexing contradictions we’ve encountered since 1995, where individuals criticise or accuse others of behaviors they themselves exhibit. The problem isn’t about genuinely making a mistake or sinning, as we all make errors as humans; rather, the issue lies with those who persist in this tactic to continuously avoid accountability while simultaneously adding insult to injury by accusing innocent people of the very bad behavior they themselves engage in. It’s astonishing how these individuals blame innocent people for actions they are actively involved in. This type of projection breeds confusion and mistrust, leaving us to ponder how anyone can reconcile such obvious contradictions.

When it comes to reconciliation, it must be based on their terms, despite them being the aggressors and transgressors on social media, even though such behaviour is as clear as the midday sun. Indeed, reconciliation and forgiveness are noble virtues, but it is extremely challenging to interact with someone who twists the truth, lies, changes the subject when cornered, and then employs psychological projection to desperately tarnish the reputation of the innocent opponent. Thus, by Allah, we cherish reconciliation and forgiveness, just as we hope others will forgive us, but this must be grounded in truth—neither flattery, a sense of self-entitlement, nor impunity. In light of this, we will share a few statements from scholars regarding this virtuous act of reconciliation.

Allah said:

وَإِن طَآٮِٕفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَہُمَا‌ۖ فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِ‌ۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْ‌ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡ‌ۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them transgresses against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujuraat. 9-10] [1]

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

Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others.

A reconciliation that permits the forbidden and prohibits the permissible is akin to an agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (voluntary) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [2]

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

This is a prohibition on the believers against transgressing and fighting one another; and that if two groups of believers fall to fighting, it is obligated to others amongst the believers to prevent this great evil by bringing about reconciliation between them, mediating in the best manner that will bring about reconciliation and employing the means that will lead to that. Thus, if they achieve reconciliation that is wonderful; [3] but [فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ ٱللَّهِ‌ۚ – but if one of them transgresses against the other]- Meaning, when they seek after what they are not entitled to and refuse to return to reconciliation [4]; [فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ – then fight you (all) against the one that which rebels till it complies with the Command of Allah] – Meaning, return to that which Allah and His Messenger have decided to be acted upon- good deeds, and to abandon evil, one of severest of which is fighting.

[فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ – then if it complies, then make reconciliation between them justly, and be equitable]. This is a command to bring about reconciliation and be just in bringing about reconciliation, because indeed reconciliation may exist, but not based on justice, rather it maybe based on injustice and unfair treatment towards one of the two disputing groups. This is not the type of reconciliation that is stipulated. It is incumbent that one should not show favour to one of the two groups due to close blood relations, shared homeland or other goals and aims that would necessitate refraining from justice. [إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Verily! Allah loves those who are equitable]- Meaning, those who are just in all their rulings between people and in all those affairs entrusted to them, even including a man’s fair dealing with his wife, family and dependents by fulfilling their rights. [5]

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [6]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said,

“There is one who comes to two disputing parties, misguides them and does not give greater weight to the truth. He has a new doctrine which he considers to be balanced, but it is falsehood and sophistry”. [7]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: Fujur Fil Khusumah is two types: rejecting what is obligated to you and claiming what one is not entitled to. [8]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [9]

[1] https://www.thenoblequran.com/q/#/verse/49/9
https://www.thenoblequran.com/q/#/verse/49/10

[2] Excerpts from “I’laam al-Muwaqqi’een 1/84-86

[3] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[4] An Excerpt from Zaadul Maseer Fee Ilmit Tafseer. By Imaam Ibnul Jawzi]

[5] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[6] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217. slightly paraphrased]

[7] دحر إفتراءات p191

[8] https://youtu.be/FGtZtOBbif4

[9] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

Careful Deliberation and Scrutiny as Upright and Truthful Scholars Depart Quickly

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

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

Imam Al-Barbahari, may Allah have mercy upon him, stated in Sharh As-Sunnah :

“May Allah have mercy upon you! Examine – in particular – carefully the speech of everyone you hear from in your era. Thus, neither act in haste nor enter in anything from it until you ask and see: Did any of the Prophet’s Companions speak about it, or did any of the scholars? Then, if you find a narration from them about it, adhere to it, neither go beyond it for anything nor give precedence to anything over it, thus fall into the Fire”.

It has been reported from Imam Sufyan al-Thawri, may Allah have mercy on him, who said: “Seek refuge in Allah from the trial of the ignorant devoted worshipper and the sinful scholar, for indeed, their trial is a trial for every person who is captivated in strife.” [1]

Ibn al-Qayyim, may Allah have mercy on him, said: “Indeed, people follow their scholars and their devoted worshippers, so, when the scholars are sinful (or corrupt) and the devoted worshippers are ignorant, calamity become widespread through both of them, and the trial becomes severe for both the elite and the masses.” [2]

We ask Allah:

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

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

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [4]

اللَّهمَّ إنِّي أسألُكَ فعلَ الخيراتِ، وتركَ المنكراتِ، وحُبَّ المساكينِ، وأن تغفِرَ لي وترحمَني، وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ، وأسألُكَ حبَّكَ وحبَّ من يحبُّكَ، وحبَّ عملٍ يقرِّبُ إلى حُبِّكَ

O Allah! I ask You for the performance of good deeds, avoiding evil deeds, love for the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people (see footnote a), then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’ The Messenger of Allah (ﷺ) said, ‘Indeed, it is true, so study it and learn it.” [Saheeh At-Tirmidhee 3235]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allaah is the Creator of all the creation, just as has been established in the Qur’aan and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allaah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allaah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

Read:

[4] Remind those who praise or retweet without clarity that Al-Allaamah Rabee reminds us about the trials and the obligation of clarity

All praise and thanks be to Allah. Allah has blessed us with truthful and senior scholars like Al Allamah Salih Al-Fawzan and Al Allamah Abdul Muhsin Al-Abbad, along with their younger brothers, such as Shaikh Salih Aala ash-Shaikh and others of his caliber. Likewise, many of the upright and truthful students of Al Allamah Rabee and Al-Allamah Ubaid, may Allah have mercy upon them, are alive in the East and the West, may Allah extend their lives in all that is beloved and pleasing to Him. Amin.

[1] Akhlaq al-‘Ulamaa’ 63 by Imam al-Ājurri, may Allah have mercy upon him.

[2] Miftāḥ Dār al-Saʿādah 1/160 by Imam Ibn Al-Qayyim, may Allah have mercy upon him.

[3] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[4] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[5] Sharh Saheeh Muslim 5/50]

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Brief Contemplation on the Swift Departure of Upright, Truthful Senior Scholars

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

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

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: Learning about the Laws of Inheritance. Uqbah Bin Aamir said, ‘Learn (the laws of Inheritance) before those who depend on Az-Zan (guessing), namely, those who base their judgment on mere presumption'”. [1]

Imam An-Nawawi, may Allah have mercy upon him, said: “The meaning of this is: you should learn from those who possess true precision, expertise and fear of Allah before they go away (through death) and then there appears a people who speak about knowledge in conformity with the desires of their souls and with presumptions, which have no proof in the Islamic legislation. [2]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “You must seek knowledge before it is takenm away, and its departrure occurs with the passing of its possessors (i.e. the scholars). You must seek knowledge, for none of you knows when it will be taken away and be in need of what he posssess”. [3]

Another senior, truthful and righteous scholar, Al Allamah Abdul Aziz Aala Ash-Shaikh, may Allah grant him mercy, has departed from this world shortly after the departure of Al-Allamah Luhaydan, Al Allamah Rabee, and Al-Allamah Ubaid, may Allah have mercy on all of them, including those who left us many years ago and those who have recently passed. The death of scholars, as we all know, represents an irreplaceable loss, for they are the true heirs of the prophets, peace and blessings of Allah be upon them. Nevertheless, Allah will continue to bless this Ummah with scholars who will illuminate the path of truth.

The Prophet, peace and blessings be upon him, said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [4]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [5]

Al-Allamah Rabee, may Allah preserve him, was asked: Shaikh Al-Albani, Shaikh Ibn Baz, and Shaikh Uthaymeen have passed away, so who remains from the scholars?

Answer:

Quote: Allah’s Messenger- peace and blessings of Allah be upon him- died and his noble companions- may Allah be pleased with them- remained. Ahmad Ibn Hanbal died and his companions remained. Ibn Taymiyyah died and his companions remained. Ibn Abdul Wahhaab died and his companions remained. Those [i.e. Al- Albani, Ibn Baz, and Uthaymeen] died and their students and brothers remain by Allah’s Will. The truth will not be lost. When Umar was stabbed, it was said to him, “Appoint a successor!” He said, “Allah will not allow His Religion to be lost”. By Allah! This Religion will never be lost. It is obligated to you to put shoulder to shoulder and embark upon work- raise the flag of the Sunnah and truth. “There will not cease to be a group amongst my Ummah manifest upon the truth, neither will they be harmed by those who betray them nor by those who oppose them till Allah’s promise come to pass (i.e. the day of Judgement)”.

Quote: Our Salafi brothers are in different regions of the world. The world is filled with senior students of knowledge who fill this gap, all praise is due to Allah. Therefore, neither can the people of falsehood rejoice nor become happy. [6]

We ask Allah:

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

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [7]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [8]

اللَّهمَّ إنِّي أسألُكَ فعلَ الخيراتِ، وتركَ المنكراتِ، وحُبَّ المساكينِ، وأن تغفِرَ لي وترحمَني، وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ، وأسألُكَ حبَّكَ وحبَّ من يحبُّكَ، وحبَّ عملٍ يقرِّبُ إلى حُبِّكَ

O Allah! I ask You for the performance of good deeds, avoiding evil deeds, love for the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people (see footnote a), then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’ The Messenger of Allah (ﷺ) said, ‘Indeed, it is true, so study it and learn it.” [Saheeh At-Tirmidhee 3235]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allaah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allaah’s greatness, All-encompassing Power and absolute Sovereignty. [9]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allaah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allaah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ.

As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [10]

Respect for scholars, harmony, different levels of scholars, love of truth, piety etc

Respect and Appreciation For The Scholars

[1] Sahih Al-Bukhari. Book of Al-Fara’id (The Laws of Inheritance) Vol 8 Chapter 2. Page 380 (Darussalam)]

[2] Al-Majmu 1/42

[3] Al-Bida’ah Wan Nahi Anhaa 163 by Ibn Wadah, may Allah have mercy upon him.

[4] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[5] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

[6] Adh-Daree’ah Ilaa Bayaan Maqaasid Kitaab Ash-Sharee’ah 1/208-209

[7] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[8] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[9] Sharh Saheeh Muslim 5/50]

[10] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

Al-Allamah Salih Al-Fawzan — Salafiyyah in Brief

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

Salafiyyah is to follow the path of pious predecessors – the Sahabah, the Tabiin and the virtuous generations. Allah, The Most High, said:

وَٱلسَّـٰبِقُونَ ٱلۡأَوَّلُونَ مِنَ ٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ رَّضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُ

And the first to embrace Islam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. [at-Tawbah 100]

Allah, The Most High, said about the Sahabah:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَـٰهَدُواْ بِأَمۡوَٲلِهِمۡ وَأَنفُسِہِمۡ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَـٰٓٮِٕكَ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, – these are (all) allies to one another – up to His statement:

وَٱلَّذِينَ ءَامَنُواْ مِنۢ بَعۡدُ وَهَاجَرُواْ وَجَـٰهَدُواْ مَعَكُمۡ فَأُوْلَـٰٓٮِٕكَ مِنكُمۡ‌ۚ

And those who believed afterwards, and emigrated and strove hard along with you, (in the Cause of Allah) they are of you.

Allah, Glorified be He and free is He from all Imperfections, said in Surah Al-Hashar:

لِلۡفُقَرَآءِ ٱلۡمُهَـٰجِرِينَ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِمۡ وَأَمۡوَٲلِهِمۡ يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا وَيَنصُرُونَ ٱللَّهَ وَرَسُولَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلصَّـٰدِقُونَ
وَٱلَّذِينَ تَبَوَّءُو ٱلدَّارَ وَٱلۡإِيمَـٰنَ مِن قَبۡلِهِمۡ يُحِبُّونَ مَنۡ هَاجَرَ إِلَيۡہِمۡ

(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say); And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, up until the statement of the Most High: [وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ – And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith.]

The Prophet, peace and blessings of Allah be upon him, said: “This ummah will split into seventy three sects; all of them will enter the fire except one. They said, ‘which is that (saved sects) O Messenger of Allah? He replied: ‘those who are upon that which I and my companions are upon today'”. [Footnote a] The Prophet said: “Adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa after me”.

Therefore, Salafiyyah is the methodology that has been obligated to us to follow and we are to abandon all other methodologies that are in opposition to it. The (people of Salafiyyah) are the saved sect- Ahlus Sunnah Wal Jama’ah, and they are the aided group till the Day of Judgement. May Allah include us amongst them.

However, ascription to this methodology requires knowledge of its fundamentals in order that the Muslim may adhere to it. [One is] required to have knowledge of the other methodologies that are in opposition to Salafiyyah in order to avoid them. Therefore, Salafiyyah upon the path of the pious predecessors has to be upon knowledge and clear sightedness. It is not enough for a person to ascribe himself to [Salafiyyah] while ignorant of it or being in opposition to it. For this reason, Allah said:[ وَٱلَّذِينَ ٱتَّبَعُوهُم بِـإِحۡسَـٰنٍ۬ – And also those who followed them exactly (in Faith)].
They follow based on knowledge- neither fall into extremism nor negligence.

They neither exaggerate nor fail to give the matter its right like those who ascribe themselves to the Madhabs of the four Imams whilst being in opposition to them in creed and worship. And like the one who ascribes himself to the methodology of the Salaf, yet he either declares the Muslims to be disbelievers or rebels against the Muslim rulers, or he follows other orientations towards extremism. This person is not a Salafi, rather he is named a khariji or a Mutazili. Or like the one who ascribes himself to the methodology of the Salaf, but utters the the statements of the Murji’ah in the subject of Iman and Kufr. This is not Salafiyyah. Therefore, it is obligatory to pay attention to this matter and not to mix the Salafi methodology with the other methodologies that are in opposition to it, and then says, “All these methodologies are not from Islam”. This is reckless speech, an oppressive judgement and deception against the people.

An Excerpt from Al-Bayaan Li-Akh’taa Badil Kuttab. 2/173-174

Footnote a: https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [97]

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

The Shaikh, may Allah have mercy upon him, said:

All praise is due to Allah; we seek His assistance and forgiveness, and we seek refuge in Allah from the evils of our souls and from the evils of our actions. Whomever Allah guides, there is none to misguide him, and whomever He allows to astray (due to their own fault), there is none to guide him. I bear witness that there is no deity worthy of worship, except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.

To proceed: The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him. The worst of matters are those that are newly invented (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance, and every misguidance leads to the Fire.

Welcome, beloved ones, to this blessed gathering, for which we ask Allah, the Blessed and Most High, to bestow upon us success – within it – in articulating the truth and achieving what is right, and to make the listeners receptive and their hearts aware, and to make everyone among those who listen to the speech and follow the best of it. In this gathering, I would like to speak to you about two very important matters.

The first of the two matters: The motivation (urge) to adhere to the book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. The second matter: The motivation (urge) to cultivate brotherhood for the sake of Allah and to love one another for His sake. Both are crucial elements for the establishment of the call to the path of Allah, the Blessed and Most High.

As for the first matter, there are numerous verses that urge obedience to Allah and His Messenger, to follow the Book and this noble Messenger, peace and blessings be upon him, and adhering to the rope of Allah and holding fast to it. The second matter is reported in many hadiths that urge towards having love for Allah and making very clear the status of loving one another for the sake of Allah, the Blessed and Most High. I hope that these two matters receive utmost attention from the Salafi youth everywhere, and that Salafis everywhere recognise the importance of these two matters.

Among the statements made by Allah, the Blessed and Most High, concerning the urge towards the first matter, is the command for this entire Ummah to steadfastly adhere to His rope. This is a collective obligation that Muslims are required to fulfill, which includes beliefs, acts of worship, politics, economics, manners, and issues related to the belief in Allah, the Blessed and Most High, and His attributes, as well as those pertaining to the Day of Judgment, from the Barzakh until the Day of Resurrection, the crossing of the Sirat, and the accountability for recompense, among other matters. These issues must be thoroughly comprehended by a Muslim and should always be in his awareness, guided by the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him.

There is no honour, happiness, or dignity for the Ummah in this worldly life or the hereafter, except through the fulfillment of this obligatory matter, which is to collectively hold firmly to the rope of Allah and to avoid division. When there is sincerity towards Allah, along with submission to Allah, the Lord of the worlds, His Book, and the Sunnah of His Messenger, peace and blessings of Allah be upon him, division does not happen and cannot happen. Instead, division arises and a distancing from adhering to the rope of Allah occurs due to the pursuit of desires and a failure to adhere to the rope of Allah, the Blessed and Most High, as well as a lack of enthusiasm in this regard. Neglecting this great principle results in severe evils in both this worldly life and the hereafter, consequences that are clearly observable by every rational and fair-minded individual; dire consequences that Muslims are currently experiencing, along with perilous outcomes stemming from the failure to fulfill this great command and the associated texts of the Book and the Sunnah. We seek refuge in Allah from misguidance and from following desires that lead to fragmentation, division, enmity, and hatred, and Allah’s refuge is sought.

Paraphrased:

https://rabee.net/%D8%A7%D9%84%D8%AD%D8%A8-%D9%81%D9%8A-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%A7%D9%84%D8%A7%D8%B9%D8%AA%D8%B5%D8%A7%D9%85-%D8%A8%D8%AD%D8%A8%D9%84%D9%87/

To be continued…InShaAllah

The Mistaken Wise Man and The Dark Side of Some Possessors of Knowledge

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

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

The Mistaken Wise Man

Yazid Bin Ameerah, who was one of the companions of Mu’adh Bin Jabal said: Whenever he (Mu’adh) sat in a meeting to give admonition, he would say: “Allah is a just arbiter; those who doubt would perish”. One day Mu’adh Bin Jabal said: In the times after you, there would be trials in which riches would be abundant. During these trials the Quran would be easy so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened with the people that they do not follow me while I read the Quran? They are not going to follow me until I introduce a Bidah for them other than it”. So beware of that which is innovated (in religion), for whatever is innovated is misguidance. I warn you of the deviation of a wise person from right guidance, for sometimes Satan utters a statement of misguidance through the tongue of a wise person and sometimes a hypocrites may speak a word of truth. I said to Mu’adh: “I am at a loss to understand may Allah have mercy on you that a wise man sometimes may utter a statement of misguidance and a hypocrite may utter a statement of truth”. He said, “Certainly, avoid the speech that emanates from a wise person that is known to be false and about which it is said, “What is this?!” And it does not warrant that you abandon him, for it is possible that he may withdraw (from these things that are well known to be false). Adhere to the truth when you hear it, for truth has light.

The speech of the wise person that is considered to be false

It is the ambiguous speech that makes one say: “What does he intend by this statement?!” He is known for good and beautiful speech, but he may err and slip, or shaytan misleads him to utter bad understanding. Shaytan may misguide a person until he utters misguidance and a false statement despite the fact that he is known for good, beautiful and fine speech. [1]

Imam Sufyan Ibn Uyayna, may Allah have mercy upon him, used to say, “Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him (i.e. for judgement) based on his manners, path and guidance; so whatever is in agreement with this is truth, and whatever is in opposition is falsehood”. [2]

Al-Allaamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, said: “And (with regards to) the person with the proofs, it is obligatory to take his speech (on the grounds) of following Allah’s Legislation and Proofs, and not (due to) the personality of this person”. [2]

The Shaikh, may Allah have mercy upon him, also said: “The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [An-Nahl. 64] [3]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: “What is the meaning of the principle, ‘The truth is not known by way of men, rather men are known by way of the truth?'”

Answer: Its meaning is that we do not merely blindly follow anyone, for it may be that one is blindly followed based on error. It may be that the Mujtahid is mistaken and the one who makes [a statement or holds an opinion] is mistaken, so we do not take [his statement, opinion etc] and say, “This is the statement of such as such; this is truth, because such and such is good, he is a scholar; such and such is Taqiy [i.e. one who fears Allaah]”. We do not say this because he is not infallible and he can make a mistake; so we know men by way of the truth – those who know; those who take [or adhere to] the proofs and indeed they are known to be scholars. As for those who do not give concern [or importance] to the proofs, they are not scholars; they are not people of [sound] understanding and they are not people of knowledge, so their statement is never taken straight away. It is imperative that the proof is presented, so if the proof is established as witness to [what he says or holds etc], then it is the truth; but if he opposes the proof, then indeed [his statement or opinion] is rejected; however if he is a Mujtahid and he is mistaken, he is rewarded [once] due to his Ijtihaad; but if he deliberately holds on to error, he has sinned. [Paraphrased. Refer to video here: https://video.link/w/9famb ]

Envy: An Evil Trait Found Even Among Possessors of Shariah Knowledge

Allah, The Most High, said:

وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

Many of the people of the Scripture wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah’s Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things. [Al-Baqarah 109]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah condemned the Yahud for their envy towards the believers who are guided by knowledge. Some people attributed to knowledge and other than them may be troubled (or plagued) with some form of envy against a person whom Allah has guided through beneficial knowledge or righteous deeds. This trait is condemned completely and it is a characteristic of those who have incurred Allah’s wrath. [5]

Good will remain as long as we harbour no blameworthy envy

https://salafidawahmanchester.com/2025/04/06/good-will-remain-as-long-as-we-harbour-no-blameworthy-envy/
Some of the Motivations for Clinging to Falsehood When the Truth Is Clarified By Another Person – salafidawahmanchester.com/

Some of the Motivations for Clinging to Falsehood When the Truth Is Clarified By Another Person

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali 

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [1 of 80]

[1] Sharh Kitab Sunnah Min Sunan Abee Dawud from pages 111-118 by Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him. May Allah bless our Ustadh and colleage Harun Banton for sharing the Sharh of this Athar from which we extracted these few points.

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

[3] Majmoo 9/40) 3rd paragraph]

[4]Al-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87]

[5] Iqtida Sirat al-Mustaqim 1/80/81

Former Pagan Detesting Lying, Refraining in Fear That Even Closest Allies Would Reject His Lies

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

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

An Instance of a Former Pagan Detesting Lying, Refraining From Lying, Fearing Even Closest Allies Will Reject Their Lies – So Muslims, Especially Seekers of Knowledge, Must Shun This Evil of Lying, And Never Keep Quiet About a Lying Ally.

Abdullah Bin Abbas, may Allah be pleased with him and his father, said: Abu Sufyan bin Harb informed me [i.e. about an incident that took place when he was not a Muslim] that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon, and Jordan), at the time when Allah’s Apostle had a truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem).

Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).” Heraclius said, ‘Bring him [i.e. Abu Sufyan] close to me and make his companions stand behind him.” Abu Sufyan added, that Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I Not Been Afraid of my companions labelling me a liar, I would not have spoken the truth about him [i.e. The Prophet]. [Sahih Al-Bukhari. Hadith umber 7]

Regarding Abu Sufyan’s statement: “By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about him (i.e. The Prophet)”, Al-Haafidh Ibn Hajr stated in Fat-hul Baari that this shows that they (i.e. the pagan Arabs) used to abhor lying either due to what they followed from the previously revealed laws [i.e. the Shariah of Prophets Ibrahim and Isma’eel – peace be upon them] or it was something abhorred in their customs. [1]

Aisha, may Allah be pleased with her, narrated: “There was no behaviour more hateful to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would tell a lie when speaking in the presence of the Prophet, and he would not be satisfied until he knew that he had repented from it”. [2]

When Al-Allamah Salih Al-Fawzan, may Allah preserve him, was asked: Is lying permissible in Dawah? Does (the statement) “the end justifies the means” represent a Maslahah (benefit) among the Masaalih (beneficial matters) of the Shariah? Part of his response was: “Calling to the path of Allah is not in need of lying. It is not permissible to utilise lying in calling to the path of Allah. Calling to the path of Allah is founded on truth—the Book, the sunnah, fine admonition, and arguing in a way that is better  and not through lying.” [3]

Read: https://salafidawahmanchester.com/2025/03/04/two-compelling-admonitions-outcomes-of-truthfulness-and-lying-by-al-allamah-rabee/

[1] An Excerpt. For further details, see Fat-hul Baari

[2] al-Tirmidhī 1973

[3] al-ijaabatul muhimmah fee mashaakil al-mulimmah, page:271-272]

Statements from East or West On Social Media: No Room for Naivety in Scrutinising Them

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

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

Imam Al-Bukhari, may Allah have mercy upon him, said, “Chapter: Avoiding the use of tricks. and everybody will get the reward according to his intention”. Narrated Umar Ibn al-Khattab, may Allah be pleased with him, that the prophet, peace and blessings of Allah be upon him, said: ‘’The reward of deeds depends upon the intentions, and every person will get the reward according to what he intended. So, whoever emigrates for Allah and His Messenger, then his emigration will be for Allah and His Messenger, and whoever emigrates to take a worldly benefit or for a woman to marry, then his emigration will be for what he emigrated for”. [Al-Bukhari 6953]

Imam Abdul Aziz Bin Baaz, may Allah have mercy upon him, said: There is no place for trickery in Ibadaat [acts of worship] nor in Mu’aamalaat [i.e. mutual dealings]. Therefore, it is obligatory to approach matters through their appropriate paths [i.e. carrying out deeds without tricks or ulterior motives]. [2]

From time to time—since 1995—we have witnessed an old, worn-out trick resurface. A trick employed by those who wish to evade responsibility for their own wrongdoings. In the past, such behaviour took the form of crude cut-and-paste audios or the selective quoting of a scholar’s words, presented as if they were an ironclad defence. These individuals would claim, “Here is the clarification, here is the statement that addresses my case.” Yet, in truth, such claims were often nothing but smoke and mirrors.

Back then, the damage was limited. Their means of spreading ambiguities and generalities were few. The tools were weak: Paltalk, sluggish forums, and a painfully slow internet. What once took days, weeks, or even months to circulate—today spreads in mere moments. For now we live in the age of Twitter, Instagram, Facebook, and more, where a single click can confused thousands. So what do we find today? A man hears a general statement from a possessor of Shariah knowledge – whether written or recorded, and the speaker may only be offering an observation, a broad judgment, without addressing the intricate details of the incident in question; then comes a translator, who translates the words—sometimes aware of the context, sometimes not. Sometimes hoping only to spread benefit, other times unaware of the storm that lies beneath. And then—here enters the opportunist- a person whose condition is as clear as the midday sun and knows full well that the statement does not apply to his specific case, rather, he is indeed required to recant, correct, and take responsibility. But instead, he or his supporters cling desperately to the ambiguities of the statement. Or worse, they hide behind the tweet of another, sowing confusion in the minds of the naïve and the unsuspecting.

As for the translator, his position is one of three: Either he is simply unaware of who is twisting the statement, or he lacks the full details of the matter, or he knows, but is unable—or unwilling—to clarify due to matters beyond his control. As for the original owner of a statement, if he clarifies what he is referring to—its details, context, and those involved—then his words will not simply be accepted without reflection, regardless of his status or reputation. Rather, they will be considered carefully and thoughtfully. Of course, this should always be done with respect and dignified speech, especially when the one speaking is known to be a person of knowledge. If, however, someone were to transgress and continue upon that path, then while we would not respond in kind, we would address the matter with firmness and clarity by the Tawfiq of Allah, yet still in an uncompromising manner supported by tangible proofs. This is because – after many years of witnessing the harm caused by ambiguities, we must never allow them to take root, especially when what is required is a clear, public recantation of misconduct, or wrongdoing.

And as for the one who deliberately hides behind ambiguous words—refusing to clarify, or pretending that clarification is unnecessary—while knowing full well that such statements are open to misinterpretation and harmful outcomes, let us remind ourselves and them of a statement of Imam Ibn al-Qayyim, may Allah have mercy upon him:

“It is obligated on you to give detail and make a distinction, because unrestricted and general (statements)without clarification has indeed corrupted this existence (the world), and misguided the intellects and views in every era”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement:

There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field. [2]

This is a matter that demands serious attention, for it is one of the greatest causes of confusion on social media today. Take note: we have not referenced the specific matter nor exposed its source in this article—for one clear reason. Those who wield these statements as a shield to evade accountability have not openly declared that such words apply to their situation. Instead, they play games. They retweet and repost as though in a childish game of hide and seek. But let it be known—and let there be no mistake—if they, whether now or in the future, attempt to weaponise such statements to address a specific incident in which they are required to answer for their behaviour, then we will not hesitate. We will bring forth their case, clarify the reality in detail, and demonstrate—clearly and unequivocally—how their situation differs entirely from the words they wish to exploit as a cloak of evasion.

And finally, as a principle that extends beyond this specific matter: this is not an era to be naïve. The statements of people on social media must never be taken at face value without scrutiny. The age of blind trust has long passed. Therefore, we must fortify ourselves, arm ourselves, and shield ourselves with the insights of the scholars whenever we encounter ambiguity. In this regard, let us remind ourselves—and each other—of the following insights.

Allah, The Exalted, says:
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [3]

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

“If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [4]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, as follows:

“It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [5]

Imam Ibn Al-Qayyim said: The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings [i.e. terms & meanings that can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allah] to keep your heart firm upon His religion and not allow you to fall into this darkness. [6]

And Allah knows best

[1] An Excerpt from Al-Hulalul Ibriziyyah Min at-Ta’leeqaat Al-Baaziyyah Alaa Sahih Al-Bukhari’ 4/353. Footnote 1

[2] An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: 1/216.

[3] As-Sawaa’iq Al-Mursalah 3/927

[4] As-Sawaa’iq Al-Mussalah 2/503

[5] As-Sawaa’iq Al-Mussalah 2/503

[6] An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah 3/927

Saudi and Pakistan

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq'.

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

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah, The Exalted, and justice, then he will have a reward. If he commands something else, then it will be against him’”. [S‌ah‌ih Muslim 1841]

“The leader is a shield”.  Imam An-Nawawi, may Allah have mercy upon him, said, he is like a shelter because he prevents the enemy from harming the Muslims, preventing the people from (harming) one another, protecting the Muslim nation and the people fearing his authority. “Behind whom they fight”, meaning, alongside him they fight against the unbelievers (i.e. those at war with his country), the rebels, the kharijites and all the perpetrators of corruption and oppression. [Sharh Sahih Muslim 12/193. Publisher, Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421AH (2000)]