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Author: Abdullah Jallow

Humility When Clarifying, But Never Weakness When Facing The Scornful and Disrespectful

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

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

Abdullah Ibn Mas’ud, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [1]

Imran Bin Muslim, may Allah have mercy upon him, narrated that Umar ibn Al-Khattab, may Allah be pleased with him, said: “Acquire knowledge and teach it to the people, learn to show respect and tranquility towards it, be humble to those who impart knowledge to you, and be humble to those whom you impart knowledge, and do not be arrogant scholars, for your knowledge will not be established through your ignorance (or ignorant behaviour)”. [2]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a conflict 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 themselves 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. [3]

A measure of genuine fear of Allah connected to establishing justice

The bitter truth uttered by a brave person!

[1] https://salaficentre.com/wp-content/uploads/2021/07/Admonitions-of-The-Scholars-Regarding-Good-Manners.pdf

[2] Al-Mad’khal Ilaa Sunan al-Kubraa 2/153

[3] Sharh Hilyati Taalibil Ilm pages 253-254

Focus

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

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

Allah [The Exalted] said:
وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).

https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

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

I have left you with two matters; you will not go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet. [Al-Muwatta 2/899]

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

Indeed, the one who lives long amongst you will see a lot of differences, and beware of newly invented matters (in the religion) because it is misguidance. So whoever amongst you reaches that, upon him to adhere to my Sunnah and the Sunnah of the rightly guided khulafaa, and bite onto it with the molar teeth. [(a)]

Imam Ibn Ibn Rajab, may Allah have mercy upon him, said:

In this hadith is the command that when splitting and differing occurs, adhere to the Sunnah of the Messenger, peace and blessings of Allah be upon him, and the Sunnah of the khulafaa after him. The Sunnah is a path that should be adhered to and it includes that which the rightly guided khulafaa were upon in creed, actions and statements. This is the complete Sunnah”. [(b)]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

Whoever wants to follow a path, let him follow the path of one who has passed away, for indeed the living are not safe from trial, and those (who have passed away) are the Companions of Muhammad, peace and blessings of Allah be upon him. They were the most virtuous of this Ummah, the purest in heart, the most profound in knowledge and the least the sophisticated. Allah chose them to accompany His Prophet and to establish His religion, so recognise their status and follow in their footsteps and adhere as much as you can to their manners and conduct, for they were upon upright guidance”. [(c)]

Imam Ibn Rajab, may Allah have mercy upon him, stated:

There is not to be found in the statements of those who came after the pious predecessors (any) truth, except that it is found in their statements with a more concise wording and a shorter expression. There is not to be found in the statements of those who came after them (any) falsehood, except that there is in their statements that which clarifies its falsity for the one who understands and contemplates. There are wonderful meanings found in their statements and precise observations, which those who came after them were neither guided to nor knew about it. The one who does not take knowledge from their statements will miss all that goodness, alongside the many falsehoods he will fall into due to following those who came after them. [(d)]

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

The devil has despaired of being worshipped in your land (i.e. The Arabian Peninsula); however, he is content to be obeyed in other matters that you may consider trivial in your actions. Therefore, be cautious. I have left with you that which, if you hold fast to it, you will never go astray: the Book of Allah and the Sunnah of His Prophet”. [Sahih at-Targhib 40]

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

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawhid, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [Badaa’i Al-Fawa’id 3/525-526]

Imam Abdullah ibn al-Mubarak, may Allah have mercy on him, stated:

“Know, my brother, that death is an honour for every Muslim who meets Allah while adhering to the Sunnah. Indeed, we belong to Allah and to Him we shall return. We turn to Allah to express our sorrow over the loneliness we feel, the departure of our companions, the scarcity of supporters, and the emergence of Bidah. To Allah do we complain about the grave situation that has befallen this Ummah with the passing of scholars and the followers of the Sunnah, and the emergence of Bidah.” [(e)]

Imam Al-Awza’i, may Allah have mercy upon him, said:

Adhere to the traditions of those who came before you, even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive words; for the truth will eventually become clear, and you will remain on the right path. [(f)]

Imam Al-Lalaka’ee, may Allah have mercy upon him said:

Indeed, the most obligated matter to a person is to understand the creed of the religion, and what Allah has imposed on His servants regarding the comprehension of His oneness and attributes, the affirmation of (belief) in His Messengers (and what they have conveyed) through evidence and certainty, and the means to access its paths, using them for proofs and evidences. The mightiest of statements and the clearest evidence is the Book of Allah, the unequivocal truth, followed by the sayings of Allah’s Messenger, peace and blessings of Allah be upon him, and his righteous companions, then that which the pious predecessors agreed upon (consensus) and then adherence to all of them until the Day of Judgment, while avoiding Bidah and not lending an ear to it which has been initiated by the misguided ones. These inherited and followed advices, preserved and transmitted narrations (on creed, worship, methodology, manners, dealings etc) established paths of truth, well-known and evident proofs, and compelling arguments that were acted upon by the companions and their successors, as well as by both the distinguished men of piety and their folk among the Muslims, they believed in them as proof between them and Allah, the Lord of the worlds. Furthermore, those who emulate them among the guided Imams and those adherents who followed in their footsteps, striving to follow the path of the pious, are counted among those who are truly righteous and the good doers. Those who embark on such a path and consistently adhere to these proofs in accordance with the path of the Shariah will find security in their religion in both this life and the hereafter, and will hold firmly to the trustworthy handhold -(none has the right to be worshipped except Allah) – that will never break. [(1)]

Imam Al-Hasan al-Basri, may Allah have mercy on him, said:

I swear by the One (Allah) besides whom there is no deity worthy of worship but Him! The Sunnah is between the extremes of those who are excessive and those who are neglectful. Therefore, be patient upon it (the Sunnah) – may Allah have mercy on you- for the people of the Sunnah were the fewest among the people in the past, and they remained the fewest among those who remained. Neither did they go along with the excessive ones in their excesses nor with the proponents of Bidah in their Bidah, while remaining steadfast in their adherence to the Sunnah until they met their Lord. Thus, if Allah wills, let it be the same for you. [(2)]

Imam Muhammad Ibn Sirin, may Allah have mercy upon him, said:

They (the pious predecessors) held as their belief that the right path is what is based on the authentic narrations of the Prophet and his companions. [(3)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination. [(4)]

Imam Az-Zuhri, may Allah have mercy on him, said:

Those who preceded us among our scholars used to say: “Adhering to the Sunnah is salvation and that knowledge is rapidly taken away. The presence of knowledge is the stability of both the religion and worldly affairs, and with the loss of knowledge follows the loss of all of that (i.e. the emergence of corruption).” [(5)]

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

Whoever introduces a bidah in Islam and considers it to be good, he has implied that Muhammad, peace and blessings of Allah be upon him, has betrayed his mission. This is because Allah says:[اليوم أكملت لكم دينكم – “This day I have perfected your religion for you]. Therefore, anything that was not part of the religion at that time cannot be considered part of the religion today. [(6)]

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

Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(7)]

Ibn Ataa, may Allah have mercy upon him, said:

Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate their heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(8)]

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

Acts of worship are to be based on the authentic Sunnah, neither vain desires nor Bidah”. [(9)]

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

Whoever adheres to the Book and the Sunnah, distancing himself from his vain desires and that of others, and turns to Allah with his heart, he is truthful and upon what is correct”. [(10)]

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

Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(11)]

Saudi King Abdul Azeez Bin Abdir-Rahman, may Allah have mercy upon him, said:

The foundation of the Islamic Creed is the Book of Allah, the Sunnah of His Messenger [peace and blessings of Allah be upon him] and that which the Sahabah were upon; then the pious predecessors after them, and then after them the four Imams of the Muslims- Imam Malik, Imam Shafi’i, Imam Ahmad and Imam Abu Hanifah. The creed of these people is one in the foundation of the religion and that is the three categories of Tawheed- the Oneness of Allah in His Lordship, the Oneness of Allah in that He (alone) has the right to be worshipped and His Oneness in His Names and Attributes”.

It is obligatory that we adhere to the Rope of Allah  [i.e. the Qur’an, Sunnah etc] and that which the Salafus Salih [pious predecessors] were upon. If we adhere to this, we will be callers to Allah  [i.e. Callers to Tawhid, the Sunnah and everything Allah has commanded], establish our affairs based on what Allah has revealed, speak and establish our economic affairs based on Taqwaa [i.e. fear of Allah by fulfilling everything Allah has commanded and keeping away from everything Allah has forbidden], so that Allah may show us kindness. However, if we do not do so and we are abandoned to our own selves, then we might become like what Ali  [may Allah be pleased with him] that Allah said: [نَسُوا اللَّهَ فَنَسِيَهُمْ – They have forgotten Allah, so He has forgotten them]”. [Al-Anfal. 67]

O Muslims! It is obligatory that we hold onto the Rope of Allah (i.e. the Qur’an), follow the Sunnah of Allah’s Messenger Muhammad [peace and blessings of Allah be upon him], follow the guidance of the Messenger, act on Allah’s orders and keep away from what Allah has forbidden. Indeed, every speech that is not followed by action is false. There can be no rectification for the Muslims except through their unity upon singling out their Lord in [His Lordship, Names and Attributes and worshipping Him alone and associate none to Him as a partner in Worship]. And during every differing that leads to splitting and division, the Religion commands us to hold onto Allah’s Shariah, enjoin one another with the truth and patience, just as Allah [The Most High] commanded us in the Qur’an. We should be truly acquainted with our Lord and seek His Aid and Assistance. We do not fear except the (consequences of) our sins and it is obligated on the Muslims to follow Allah’s Religion and obey all that Allah has ordered, practically. In this is the (means of) rectifying their worldly affairs and the upright establishment of all their (other) affairs”.

Deeds that are in opposition to the Shariah can never be beneficial for anyone and all harm (is found) in following other than the foundation brought by our Prophet Muhammad [peace and blessings of Allah be upon him].

Indeed, the progress and advancement of the Muslims is among those affairs we (pursue) – we call to it by the will of Allah. (However), there cannot be advancement for the Muslims without a return to their religion, adherence to their sound creed and holding onto the Rope of Allah (i.e. the Qur’an and the Sunnah). The path towards this is clear and provided for the one who wants to follow it, and that is to single out Allah in worship – to be free from shirk and bidah- and act on that which the religion has commanded us, for indeed there is no benefit in speech if not (accompanied) by action. [(12)]

Saudi Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

The latter part of this Muslim nation will not be rectified except through that which rectified its early part”, just as the people of knowledge and sound faith have stated. This is a statement of Imam Malik [may Allah have mercy upon him]- the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed that the latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part. This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger – is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded, then such a person is mistaken and has spoken untruth. There is no path other than the path (of the Messenger and his companions). The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. And this necessitates:

-To give close attention to the Great Qur’an and the authentic Sunnah of Allah’s Messenger and convey them to the people.

-To acquire understanding of the Qur’an and authentic Sunnah and convey both of them with knowledge and clear-sightedness.

-To clarify the rulings found in the Qur’an and the Sunnah, including – first and foremost – the sound creed and the views that must be accepted by the Islamic society. On the other hand, one should clarify the forbidden creeds and views that are to be avoided.

-To clarify the boundaries of Halaal and Haraam that have been legislated by Allah and His Messenger, so that they are not violated. Allah [The Mighty and Majestic] said: [تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا – These are the limits (set) by Allah, so approach them not] [Al-Baqarah. 187]

These limits are the unlawful deeds forbidden by Allah because they lead to sins. And just as Allah forbade mankind from going beyond the boundaries of Halaal and Haraam, He also legislated acts of worship and rulings in the religion. [(13)]

Imam Abu Shamah, may Allah have mercy upon him, said: “When the command to adhere to the Jamaa’ah (the main body) is (mentioned), then the intent behind it is to adhere to the truth, even if those who follow it are few and those who oppose it are numerous. That is because the truth is that which the first Jamaa’ah was upon- the Prophet [peace and blessings of Allah be upon him] and his companions [may Allah be pleased with them]- and one does not give consideration to the numerous people of falsehood”. [(14)]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, said:

Let every Muslim be careful of being deceived by the great numbers [of people upon such and such idea, view, belief, way of life, etc], whilst saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. Therefore, O sensible one! It is obligated on you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

[وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ -And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Surah Al An’am Ayah 116]

And Allah [The Most High] said: [ وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ-And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(15)]

Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(16)]

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

A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgment with a few followers and a Prophet will come with no followers”. [Bukhaari 5705]. Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet [peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

The Shaikh, may Allah preserve him, also stated, “Ahlus Sunnah Wal Jama’ah is not harmed by those who oppose them. If you are with them- all praise is due to Allah, they are pleased with this because indeed they want good for the people. If you oppose them, you cannot harm them and due to this the Messenger, peace and blessings of Allah be upon him, said, “There will not cease to be a group of my Ummah who will be manifest upon the truth- not harmed by those who forsake them until the command of Allah comes to pass (i.e. the day of judgment) whilst they are (still) upon that (truth)”. The one in opposition does not harm except himself. What is given consideration is not the great numbers; rather what is given consideration is to agree with the truth, even if a small number of people were upon it. And even if in some eras there is only one person (upon truth), then he is the one upon truth and he is the Jamaa’ah. The Jamaa’ah does not necessitate great numbers; rather the Jama’ah is what is in agreement with the truth – in agreement with the Book and the Sunnah, even if those upon it are few. However, if many come together and (upon) truth, then – all praise is due to Allah- this is strength. But if the majority oppose it (i.e. the truth), then we side with the truth even if only a few are upon it”. ([17)]

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

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(18a)]

The Prophet [peace and blessings be upon him] said, “Allaah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [(18b)]

“Allah will raise for this Ummah”– Meaning the Ummatul Ijaabah [i.e. the Muslims]. “At the end of every hundred years”– Meaning at the end of every hundred years when there is little knowledge of the Sharee’ah and the authentic Prophetic Tradition, whilst ignorance and religious innovation 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 Tradition and distinguish it from the religious innovations. knowledge will be abundant again and its adherents will be aided, and the proponents of religious will be overcome and degraded. This reviver is non else but a scholar who has sound understanding of the religious sciences that deal with acts of worship, the underlying wisdoms of the religion and the texts that deal with beliefs of the heart. [(18c)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance. [(19)]

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 Allah! 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. [(20)]

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). [(21)]

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. [(22)]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. 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.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [(23)]

[(a)] Reported by Ahmad 4/126. Abu Daawud 4607. Tirmidhee 2676. Ibn Maajah 43

[(b)] Jaami-ul Uloom Wal-Hikam: page: 249

[(c)] Jaami Bayaan Al-Ilm Wa Fadlihi 2/947

[(d)] Fadl Ilm As-Salaf Alaa Ilm Al-Khalaf’ page 61

[(e)] Al-Bidah Wan-Nahi Anhaa 95 by Ibn Wadaah

[(f)] Siyar 7/120

[(1)] Sharh Usul Al-Ittiqad Ahl As-Sunnah Wal Jama’ah 1/7

[(2)] Ighatha Al-Lahfan 1/70

[(3)] Sunan Ad-Darimi 1/66

[(4)] Ighatha Al-Lahfan 1/159

[(5)] Al-Darimi 1/5

[(6)] Al-I’tisam 1/28

[(7)] Madarij As-Salikin 2/486

[(8)] Madarij As-Salikin 2/486

[(9)] Majmoo Al-Fatawa 4/170 (Ibn Taymiyyah)

[(10)] Madarij As-Salikin 2/487

[(11)] Miftah Dar As-Sa’adah 1/85

[(12)] An Excerpt from  “Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah”. Pages 26-33]

[(13)] An Excerpt from ‘Awaamil Islaah Al-Mujtama’ah pages 1-2]

[(14)] Al-Baa’ith Alaa Inkaaril Bid’ah Wal-Hawaadith’ page 22

[(15)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(16)] قم المعاند – 2/547

[(17)] An Excerpt from ( لمحة عن الفرق الضالة )– pages 14 -15

[(18a)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page: 47

[(18b)] Sunan Abee Daawud. Hadeeth Number 4291. Declared authentic by Imaam Al-Albaanee [rahimahullaah] in Saheeh Abi Daawud. Publisher, Maktabah Al-Ma’aarif.

[(18c)] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. Vol 11. Pages 259-260. Publisher: Daaer Al-Kutub Al-Ilmiyyah. 1st Edition 1419AH (Year 1998)]

[(19)] Irwaa al-Ghaleel 1/115

[(20)] Saheeh Muslim 770

[(21)] As-Saheehah Number 1301

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

[(22)] Sahih Muslim. 2720]

O Allaah! Rectify My Religion For Me, Which The Safeguard of My Affairs – [A Tremendous Supplication]

[(23)]  https://salafidawahmanchester.com/2025/03/26/the-goal-is-to-leave-this-world-free-from-fitan/

(1) Whoever harms (others without right), Allah will harm him

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

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

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

“Whoever harms (others), Allah will harm him, and whoever places hardship [shows opposition or enmity without right (1)], Allah will show hostility to him”.

“Whoever harms”, meaning, whoever brings about harm to a Muslim or a Mu’aahid, rather, even to a protected animal without right, “Allah will harm him”. Allah will send severe harm upon him—whether in this world, the Hereafter, or in one of them.

“And whoever causes hardship”, or brings about hardship without right, “Allah will place hardship on him” as recompense for what he has done, for indeed, Allah has forbidden His servants from harming or placing hardship on others, rather, he commanded the opposite of that. The best of people are those who are best toward others, and the most beloved of Allah’s servants are those who are most beneficial to His servants.” (2)

Also read here:

الشيخ محمد بن صالح العثيمين-بلوغ المرام-12-5
https://www.alathar.net/home/esound/index.php?op=codevi&coid=32170

(1) Mirqat Al-Mafasteeh (8/ 3156

(2) at-Tanweer Sharḥ al-Jaami As-Ṣagheer 10/298

[45] Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Articles, History of Islam, Morals and Manners - 'Akhlaaq'.

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

When Sultan Abdul Hamid ascended to the throne, he realised that schools and the education system were increasingly influenced by Western thought, with nationalism becoming the dominant matter in these institutions. Thus, he intervened in their affairs and directed them—through his political viewpoint—towards Islamic studies. He ordered the following: The removal of literature and general history from the curricula, as they served as vehicles for Western literature and the national histories of other peoples, which could negatively impact future generations of Muslims. The inclusion of lessons on jurisprudence, interpretation, and ethics in the study programs. A strict focus on teaching Islamic history, including the Ottoman period only.

He placed the state’s schools under his personal supervision and directed them towards the service of the Islamic University. He took an interest in women and established a house for female teachers, prohibiting their mingling with men. In this context, he defended himself against the accusations from the Committee of Union and Progress, which claimed he was opposed to reason and knowledge, stating: “If I were an enemy of reason and knowledge, would I have founded the university? If I were truly an enemy of knowledge, would I have established a house for our girls – who are no different from men – to train as teachers?!”.

He fought against the unveiling of women in the Ottoman Empire and criticised the infiltration of Western morals among some Ottoman women. On October 3, 1883, a government statement appeared in the newspapers of Istanbul, reflecting the Sultan’s personal perspective on women’s attire, as follows: “Indeed, some Ottoman women who have been seen in the streets recently are wearing attire that contravenes religious law. The Sultan has informed the government of the necessity to implement measures to eradicate this phenomenon, and he has also communicated the importance of women returning to the full legal hijab. [Footnote 1] Consequently, the Cabinet convened and made the following decisions:

A one-month grace period is granted, after which women are prohibited from walking in the streets unless they wear the traditional Islamic hijab. This hijab must be devoid of any embellishments or embroidery. After one month from the publication of this statement, it is the responsibility of the police to ensure the decisive enforcement of the decisions contained herein, and the enforcement agencies must cooperate with the police in this matter. The Sultan has approved this statement along with his governmental decisions. This statement will be published in newspapers and displayed in the streets”.

On the day following the publication of this statement, specifically on October 4th, the newspaper (Time) issued in Istanbul stated: “The Ottoman society, in general, supports this decision, and it is beneficial. He believed that women are not equal to men in terms of leadership. [Footnote 2]

He also defended the polygamy at a time when Ottoman media was raising objections to this issue. The Sultan stated: “Why do some intellectuals object to this matter, and why do they not raise objections to its existence in other places outside the Ottoman state, in certain parts of Europe and America?” He emphasised: “The principle of polygamy is permissible in Islam, so what does it mean to object to it?”. [Footnote 3]

He was in favour of women’s education, which is why he established a school for female teachers to train educators for girls. However, he opposed the mixing of men and women and was against women’s unveiling. [Footnote 4] During his reign, women had no say in state affairs, regardless of their significance; their role was confined to the home and the upbringing of future generations. He treated women with a rare dignity, exemplified by his stepmother, who nurtured and raised him when he ascended to the throne. His stepmother, who played a maternal role, can be likened to a queen in modern terms, as the queen in the Ottoman palace was the mother of the sultan, not his wife, unlike in other countries. Despite all this, on the day following Sultan Abdul Hamid’s ascension to the Ottoman throne, he met with his stepmother, whom he loved dearly, kissed her hand, and said to her: “”With your kindness, I did not feel the loss of my mother, for in my eyes, you are indistinguishable from her. I have made you the royal mother. This means that the word in this palace belongs to you. However, I implore you, and I am insistent on this request – do not interfere in any way with any state affairs, whether they are large or small!”

He established the Arab Tribes School in Istanbul to educate and prepare the children of the Arab tribes from the provinces of Aleppo, Syria, Baghdad, Basra, Mosul, Diyarbakir, Tripoli in the West, Yemen, Hijaz, Benghazi, Jerusalem, and Deir ez-Zor. The duration of study at the Arab Tribes School in Istanbul was five years- a boarding school, with the Ottoman state covering all student expenses, and each student received a vocation once every two years. The travel expenses for the students were also given by the state. The curriculum of the Arab Tribes School in Istanbul was as follows:

First Year: The Holy Quran, Alphabet, Religious Sciences, Turkish, Dictation and Military Training.

Year Two: The Holy Quran, Tajweed, Religious Studies, Dictation, Mathematics, Turkish, Handwriting Improvement and Military Training.

Year Three: The Holy Quran, Tajweed, Religious Studies, Dictation, Neat Handwriting,  Mathematics, Geography, French language and Military Training.

Year Four: The Holy Quran, Tajweed, Religious Studies, Arabic Morphology, Persian, Writing, and Turkish Grammar, Geography, Mathematics – Neat French Handwriting and Military Training.

Year Five: The Holy Quran, Tajweed, Religious Sciences, Arabic Grammar, Persian, Ottoman History, Ottoman Rules, Turkish Reading and Writing, Turkish Conversation, Geography, Arithmetic, Geometry, Calligraphy, General Knowledge, Health Preservation, Principles of Bookkeeping, French, French Handwriting, Drawing and Military Training.

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/471-474

[Footnote 1]

Understanding the Muslim Dress Code: Modesty for Men and the Hijāb for Women (Islam 4.5 and 4.6)

Al-Albāni on the Niqāb of the Muslim woman, whether it is wājib or not, the permissibility of uncovering her face and hands―and the danger of displaying her beautifications in public.

[Footnote 2]

Justice and Equality in Islam (Islam 6.1)

[Footnote 3]

Polygamy (Polygyny): Would it better to be one of a few wives instead of being on your own? (Islam 5.5)

[Footnote 4]

Free-Mixing between the sexes in Islam: A detailed discussion

Flee From Mutual Rivalry and Banners of Spin Doctors

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

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

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion.” [1]

Imam Muhamad Ibn Saaleh Al-Uthaymeen, may Allah have mercy upon him, said, “Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock, then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves for wealth or status will corrupt the religion. Because of this, it is obligated to a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allah to aid us to accomplish this”. [2]

The seeker of leadership – even through falsehood- is pleased with a statement that contains an exaltation of him, even if it is falsehood. He becomes angered by a statement that contains a rebuke against him, even if it is truth. The (true) believer is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah, The Most High, loves truth, truthfulness and justice, and He hates lies and oppression. [3]

Imam Ibn Qudamah, may Allah have mercy upon him, said: “Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair”. [4]

The Imam also stated:

As for the afterlife, there are no restrictions because the one who loves knowledge and awareness of Allah, knowledge, and awareness of Allah’s angels, Allah’s Prophets, and Allah’s Mighty Dominion over the heavens and the earth, will not envy others after becoming acquainted with these affairs because they are not restricted by one another; rather, one particular individual (upright) scholar is known by thousands of (upright) scholars, and they rejoice because of the understanding he possesses. This is why there is no envy among (upright) scholars since their goal is to gain knowledge and awareness of Allah [Glorified be He and free from all imperfections], which is a vast affair. Their goal is to attain a high status in the Sight of Allah, and that which Allah has kept in the afterlife is unlimited because Allah’s loftiest blessing is the pleasure of meeting Him, which cannot be prevented or restricted, nor can some competitors in the affair make it restricted for others; instead harmony is enhanced as the competitors increase; but if wealth and status become the scholars’ goal, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of a single person, whereas knowledge settles in the heart of a scholar and the heart of the one taught by the scholar while remaining in the heart of the scholar. As a result, whoever contemplates the Greatness of Allah and His Mighty Dominion [i.e. pondering upon what Allah has created and upon the divine revelation], it will become the greatest delight for him than any other blessing, because he cannot be prevented or restricted from doing so. He will not be envious of anyone because even if others were aware of what he is aware of, it would not diminish his pleasure in the affair. You do not find people overcrowded to view the beauty of the sky because it is vast and unrestricted.

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. [5]

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. (6)

Stay out of it!

The goal is to leave this world free from Fitan!

We also 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).

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

O Allah! Rectify my religion for me: 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/

[1] Saheeh Sunan At-Tirmidhee 2376

[2] An Excerpt from at-Taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

[3]Majmu Al-Fatawa. 10/600

[4] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

[5] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-20

[6] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

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

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

[13] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Articles, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Merc y.

Rajaa Ibn Haywah, may Allah have mercy upon him

He was an Imam and one considered a role model, a just minister, Abu Nasr al-Kindi al-Azdi- and it is also said, al-Filastini (the Palestinian) and a jurist among the prominent of the Tabi‘in. It is said that his grandfather, Jarwal ibn al-Ahnaf, was a companion (of the Prophet).

Rajaa narrated from Mu‘adh Ibn Jabal, Abu Ad-Darda, Ubadah ibn al-Samit, and a group (of other people). He transmitted from these and others through Mursal reports and other than them. He also narrated from Abdullah Ibn Amr, Mu’aawiyah, Abu Sa’eed al-Khudri, Jabir, Abu Umamah al-Bahaili, Mahmud Ibn al-Rabee, Umm Ad-Darda, Abd al-Malik Ibn Marwan, his father Haywah, Abu Idrees, and many others. He was narrated from by Mak’hool, Az-Zuhri, Qatadah, Abdul Malik Ibn ‘Umayr, Ibraaheem Ibn Abee Ablah, Ibn Awn, Humayd at-Taweel, Ash’ath ibn Abee Ash- Sha’tha, Muhammad ibn Ajlaan, Muhammad Ibn Jahadah, Urwah Ibn Ruwaym, Rajaa ibn Abee Salamah, Thawr ibn Yazeed, and others.

Ibn Sa’d said: “He (Rajaa) was trustworthy, knowledgeable, virtuous, and possessed a lot of knowledge.” An-Nasaa’ee and other than him said: “He was trustworthy.”

It was narrated from Rajaa that he said: “Whoever befriends only those who have no faults will have few friends. Whoever is not satisfied with his friend unless he is completely committed to him, his displeasure will last forever. And whoever rebukes his brothers for every mistake will have many enemies”.

Whenever Abdullah Ibn Awn mentioned someone he admired, he would mention Rajaa ibn Ḥaywah. Al-Aṣma’ee said: I heard Ibn Awn say, “I have seen three men, and I have not seen anyone similar to them: Muḥammad ibn Seereen in Iraq, Al-Qaasim Ibn Muḥammad in the Ḥijaaz, and Rajaa Ibn Ḥaywah in Shaam.”

Al-Ansari narrated from Ibn Awn, who said: Ibraaheem, Ash-Sha’bee, and Al-Hasan (Al-Basri) used to convey ḥadeeth by meaning, while al-Qaasim, Ibn Seereen, and Rajaa used to do so to the letter”.

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”.

Yaḥyah Ibn Ma’een said: “Rajaa Ibn Ḥaywah lived to witness (the era of) Mu’aawiyah, and he died at the beginning of the rule of Hishām.” Abu Ubayd and Khaleefah ibn Khayyaat said: “He died in the year 112 AH”.

Siyar A’lam An-Nubulaa 4/558-561

The Corrupt Objective Behind Relentless Repetition On Social Media

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues.

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

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

Beware of kadhib, as it corrupts one’s ability to teach people and illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] (1)

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition. Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]

Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages. Initially, individuals might dismiss the content, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Consequently, they believe that relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread. It is profoundly disheartening to witness some Muslims resorting to such insidious tactics to tarnish reputations online. They perpetuate the same falsehoods, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated. While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, 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]. [Surah An-Nahl. Verse 64] (3)

 

Do Not Squander Your Precious Time With Those Who Repeat Propaganda

Most important of all, “Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. (4)

Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:

There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. (5)

Imam Ibn Al-Jawzi, may Allah have mercy on him:

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote a] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. (6)

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

Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. (7)

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). (8)

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] (9)

[1] Al-Fawa’id. pages 202-203

[2] The Psychology of crowds 132-136

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

[4] Hilyah Al-Awliya 2/139

[5] Az-Zuhd Al-Kabir. 294

[6] Saydul Khatir 34

[7] Al-Fawaid. p44

[8] As-Saheehah Number 1301

[9] Saheeh Muslim Number: 2720

“Last Word Syndrome” and “False Flag” Statements On Social Media

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

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

Ignore Those Afflicted With The “Last Word Syndrome” On Social Media and The Proponents of “False Flag” Statements, Even If They Disguise It With Knowledge or The Claim of Championing The Rights of The Virtuous

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

The wise man is the one who possesses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after. If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. [1]

Nowadays, many individuals on social media platforms, such as Twitter and others, engage in discussions or voice their views on various topics. However, when they encounter someone whom they consider less knowledgeable or inferior in a particular field, or when their own inflated status in another domain is challenged, they struggle to accept reality. Thus, anyone who dares correct their misunderstandings and bad behaviour is not only viewed as ignorant, but guilty of insulting their authority. Without hesitation, they resort to social media and unleash “False Flag” statements, often making claims whose objective is to deceive and shift blame onto others. So, you find them seeking to portray themselves as those championing the cause of so and so virtuous person to create a pretext for conflict through which they can settle their own scores, for they are too weak to stand on their own due to weak proofs. Whether they receive a response or not, they carry on with further ambiguity or employ various evasion tactics that are not befitting anyone who claims moral superiority or knowledge. Since the recent passing of many of the senior scholars, may Allah have mercy upon them, we have observed this behaviour among individuals on social media—those who are “wrong and strong” and often blinded by an inflated sense of self-worth that compels them to maintain a favourable image at all costs.

It it important to note that a person with an inflated sense of self-worth may struggle to gain recognition within their own country or face restrictions in expressing some opinions; however, they can easily dupe a different audience online, where they may seek to rally support by initially capturing attention through shared information, referencing some prominent personalities to boost their connectivity and claim to be giving them the very status they deserve, which others refuse to recognise or acknowledge. When ignored many times, their delusion of grandeur surfaces in all online discussions. In addition, they constantly and desperately seek to evade accountability for their negative actions, as they hope to be forgotten through different “False flag” narratives, insinuations, misrepresentation and exaggeration. This is an addiction that forces them to impose their delusional perceived superiority.

Therefore, it is absolutely necessary to ignore these people, because they are addicted with the carving for validation since that has become an unending cycle, which is further intensified by their inflated self-worth. Your silence inflicts great discomfort upon them. This is the punishment they truly deserve! Unless Allah prevents them from this useless pursuit – especially their bad habit of hiding behind virtuous personalities – whose name they use as a pretext for conflict by claiming that these personalities are not being given their due right or have not received the acknowledgement they deserve, they will continue to seek attention and validation. They must be left to continue believing that they can dominate the narrative through “False flag” statements, exaggerations, empty claims and pathetic attempts to manipulate and silence others in the process. As adults in our late forties to fifties, with grandchildren and grown up children, one has come across many people who cannot refrain from having the final say due to their fragile egos. They are experiencing high levels of anxiety and seeking to alleviate their stress by insisting on being ‘right’ and prevailing in every dispute. Lacking a solid sense of honest self-scrutiny, their actions reflect their own problems and not ours; thus, one should remain calm and avoid emotional provocation, instead, utilises his strength in that which benefits one’s adherence to the religion ordained by Allah.

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

Whoever is given strength and facilitated to (engage in) something, his pleasure will be found in utilising that strength. Whoever is granted the strength to have sexual relations will find pleasure in utilising his strength in it. Whoever is given strength to become angry and overcome (others) will utilise the strength of his anger. Whoever is given the strength to eat and drink, his pleasure will be found in utilising his strength. Whoever is given the strength to (acquire) knowledge and understanding, his pleasure will be found in utilising his strength and directing it towards knowledge. Whoever is given strength in loving Allah, turning to Him in repentance, submission and obedience, being devoted to Allah (sincerely in one’s) heart, having an ardent desire to please, obey, and meet Allah in (the Hereafter) and desiring to come close to Allah, be recognised and loved by Allah, he will find his pleasure and bliss in utilising this strength in that. All the pleasures will dwindle and disappear, except this one (i.e. love of Allah). [2]

We ask Allah:

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]

[1] An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266
[2] Al-Fawaa’id 121-122

Drinking From the Masjid Water Cooler Before Tahiyyah al-Masjid

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Methodology - 'Manhaj', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

If a water cooler is inside the Masjid and a person enters the Masjid, should he sit down to drink, or stand while drinking? This is because if he sits, he would be opposing the statement of the Prophet, peace and blessings of Allah be upon him: “When one of you enters the Masjid, he should not sit until he has prayed two rak‘ahs.” And if he stands, while drinking, he has left what is better (i.e. to sit while drinking) .

We say: it is better (or more virtuous) to stand while drinking because sitting before the two rak‘ahs prayer (i.e. Tahiyyah al-Masjid) is regarded forbidden by some scholars as opposed to standing while drinking which is less unpreferable (in this case). Thus, based on this, he should stand while drinking and then proceed to pray Tahiyyah al-Masjid).

An Excerpt from “Sharh Riyaadh as-Salihin” 2/606 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.