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Author: Abdullah Jallow

One of the reasons shaytan loves marital discord

Written by Abdullah Jallow on . Posted in Contemporary Issues, Family & Women, Fitnah, Marriage (Nikkah), 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.

Narrated Jabir, may Allah be pleased with him, that Allah’s Messenger, peace and blessings of Allah be upon him, 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 such and such’. 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’. Al A’mash said: ‘He then embraces him'”. [Sahih Muslim. 2813]

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

And because of the fact that this bond (between husband and wife) is one of the most beloved to Allah and His Messenger, it is one of the most hated to the enemy of Allah [i.e. shaytaan]. Thus, he hastens to split two people who love one another for the sake of Allah.

Rawdah Al-Muhibbeen 188

Salafi Daʿwah in Manchester: A Brief Reflection from 1995

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

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

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness, and piety); but do not help one another in sin and transgression. [Al-Ma’idah. 2]

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

This verse encompasses all the Masaalih (welfare and wellbeing) for the servants of Allah in their worldly matters and the Hereafter – whether it be in their interactions with one another or in their relationship with their Lord. This is because every servant of Allah is faced with two responsibilities and duties – either fulfilling the rights owed to Allah or fulfilling the rights owed to Allah’s creation. Regarding the responsibilities towards creation, they encompass righteous companionship, mutual assistance in what Allah loves, and obedience to Allah which are the ultimate purpose for seeking happiness and success in the hereafter. To achieve happiness in the afterlife, Bir (righteousness) and Taqwa (piety) are essential, as they form the foundation of all religious matters. A deed can only be considered an act of obedience to Allah and a means of drawing closer to Him if it is rooted in Iman. Thus, any action that leads to the performance of such a deed should be solely motivated by Iman, without being influenced by un-Islamic customs, personal desires, the pursuit of praise or status, or any other worldly factors. The sole intention behind these actions should be to attain Allah’s reward and seek His Pleasure. [1]

Dawah

When it comes to Dawah Salafiyyah in Manchester, I can only share what other people have told me about the time before I was guided to this blessed path in the summer at the end of 1995. This article is not meant to belittle anyone’s efforts in Dawah, but to present the truth, especially as new teachers and learners have come forward. Sometimes, it seems to some newcomers to Salafiyyah, particularly some of the youth, that a certain individual – because of his efforts in teaching, vocal voice behind a computer, his presence in front of a camera or at a podcast- was the one who started this or that. May Allah protect us as we sometimes encountered those whose fame was accelerated, thus, they became opinionated and disruptive, then when challenged, they sought – and endevour to this day – to rewrite history and belittle elders who are known to senior scholars as well as preceded them in teaching. Rather, some of these people who are obsessed with attacking some elder teachers had not even finished secondary school 30 years ago when the likes of Shaikh Abu Iyaad and others, may Allah preserve them, were engaged in ilm and Dawah. Therefore, what is befitting a younger person is that he honours those who preceded him and did their best – by Allah’s Tawfiq- to establish the foundations of this Dawah in the UK with the guidance of the well-known senior scholars. May Allah forgive all of us and protect our hearts from every blameworthy trait Amin.

We must always remind ourselves that Dawah is not about competing for a bigger legacy; it is a blessing from Allah through which teachers, learners, and those who run centers, mosques, and schools should seek only the Pleasure of Allah. Shaikh Abu Talhah, Shaikh Abu Uwais and Shaikh Abu Umar Faruq have passed away – may Allah have mercy upon them, but the benefits they left behind are still being mentioned. They never sought fame or claimed what was not theirs, nor were they known for being aggressive, stubborn, or opinionated. They did not want people to focus on them; instead, they taught and guided others to the best of their ability. Therefore, the emphasis should not be on who has more lessons or attendees, but rather on competing in goodness and piety, from which all good deeds, including the pursuit of knowledge, come, as well as working together in righteousness.

The Salafi Dawah in Manchester started in Rusholme (Manchester). At that time, Shaikh Abu Iyaad, who was pursuing his PhD at Essex University, would visit the first Salafis in Manchester. One of the elder brothers from that period – had he permitted me to mention his name and others – established the Quran and Sunnah society because the Islamic ISOC was under the control of the Ikhwanis. They established regular lessons at Ambrose (the prayer hall at Manchester Uni, which is a converted church), as well as at Salford Uni and UMIST. There were many confrontations on campus with Fosis, HT, Ikhwanis, takfīris, and others. Then during late 1995 and early 1996, Jimas was abandoned, and shortly after, Salafipublications was established. Dawah expanded through the website, Yahoo email groups, book publications, translations, audio, and the “Blazing Meteor” series, among others. This was the time of Imam Abdul Aziz Ibn Baz, Imam Al-Albani, Imam Muhammad Ibn Salih Al-Uthaymin, Al-Allamah Muqbil, Al-Allamah Rabee, Al-Allamah Ahmad Bin Yahyah An-Najmi, Al-Allamah Ubayd, and others — including visits from Shaikh Abdus-Salam Burjis, may Allah have mercy upon all of them and prolong the lives – upon Khayr – of those who are still alive. The foundational years were from 1993 to 2001, during which brothers who remained steadfast are still present by the Tawfiq of Allah, although some have passed away since; may Allah protect the living and grant mercy to the deceased. Following the departure of these early Salafis in Manchester to their various hometowns, including Birmingham in particular, another teacher took charge, but later became associated with Al-Hajuri when the fitna started.

I and a few others did not witness events prior to 1995, nor were we directly involved in any Markaz activities between 1995-2003; instead, we only attended study circles and kept close companionship with the teacher who took over from the first Salafis in the city. Here I must mention our elder brother and predecessor in Salafiyyah from Bolton, Ismail (Bashir) As-Seneghali, may Allah preserve him and his family, who gave me Dawah.

Also in late 90s came and moved into the early 2000s, more younger brothers from South Manchester, London, Nelson and Middlesbrough joined the study circles of the teacher who took over from the first Salafis of Manchester. We continued attending the only Salafi study circles available until Al-Markaz As-Salafi opened in 2003. During that period, there was only one main Salafi teacher in Manchester.

In late 2004, after the Masjid opened in 2003, some disagreements occurred among the brothers, leading the main teacher to stop teaching. We then contacted Salafipublications for assistance in restarting the study circles. They began visiting us every two weeks, and our beloved first Arabic teacher, Ustadh Abu Harun, may Allah preserve him and his family, joined them. Additionally, Shaikh Abu Iyaad provided us with a Telelink every weekend, and the books we studied included Al-Arba’een An-Nawawiyyah and Sitta Mawaadi Min As-Seerah. These lessons, especially those from Shaikh Abu Iyadh, continued for a long time until when Abu Mu’adh returned from Jami’ah Islamiyyah and started teaching. May Allah rectify our affairs and his Amin.

Let’s take a moment to remember so we don’t make claims about things we haven’t done! From 1995 to 2003, I wasn’t involved in any Dawah activities or given any responsibilities until the Masjid opened in 2003, except during the late 90s when I would sometimes be asked to help with Khutab at Keele University where Naeem Bashir (Stoke On Trent) was given permission to give Dawah or sometimes at UMIST for Khutbah where some Salafi brothers had influence in the Islamic Society. The younger brothers from London, Nelson, and Middlesbrough including Abu Mu’adh, in particular was not involved in any Dawah in Manchester from 1995 until he graduated. We mention this to stress that none of us should testify to things we haven’t personally witnessed, and we should be careful about claiming anything for ourselves, even when discussing the history of Dawah and the Masjid in Manchester. None among us – between 1995 and 2003, or between 1995 and 2006 onwards – were involved in any Dawah activities or the admin of a Masjid. But with regards to the initiators of Dawah Salafiyyah in Manchester, they are those mentioned earlier (the first Salafis of the early and mid 90s) and the teacher who succeeded them but later joined Al-Hajuri during his Fitna. Nonetheless, the only individual – among those who came before us in Salafiyyah, essential to the timeline and unavoidable to mention – is our dear friend and companion, Naeem Bashir- (Stoke On Trent) – may Allah bless him and his family, Amin. He also witnessed Jimas Days alongside the beloved Abu Turab Jamal Maiden, may Allah bless him and his family.

Indeed, during this time – by the Tawfiq of Allah – the Dawah has remained consistent to this day – upon the Manhaj of the Salaf and the clarifications of the senior Scholars – Al Allamah Rabee, Al-Allamah Ubaid, and others, may Allah have mercy upon them. The Salafi Marakiz, including Salafipublications, stand on clarity which has been confirmed just recently by some students of the senior scholars, like Shaikh Nizaar, Shaikh Fawwaz, Shaikh Ali Al-Hudhaifi, Shaikh Bilal As-Salimi, Shaikh Abdul Khaliq Maadi, and others, may Allah preserve them and all other Salafi carriers of sound knowledge – young and old. If any of these brothers – whether Shaikh Abu Iyaad or others – had deviated and were promoting anything contrary to the methodology of the Salaf in any matter, it would have been made known. Therefore, brothers and sisters, the issue at hand goes beyond the length of a person’s presence, the level of their efforts, or how quickly they surpass others in learning. What truly counts is the ongoing supplication to Allah for Tawfeeq to carry out one’s acts of worship, striving to gain knowledge to the best of one’s ability, and constantly asking Allah for Husnul Khatima.

This narrative goes beyond what I have mentioned in this article; there are many other brothers with details of events and circumstances I did not witness nor can remember. Therefore, speak to elders in the UK, Shaikh Abu Iyaad and others, or the likes of Abu Turab (Jamal Maiden) who preceded many of us in Salafiyyah, or Shaikh Abu Khalid (Dawud Stonehouse). Then from 2006 to date, the likes of Shaikh Kamal, Faisal Kara, Amjad Khan, Aasim and others are fully aware of the Masjid’s connection with the various Marakiz and teachers. However, this does not mean that other Salafiyyun – outside of the Masjid – have not engaged in promoting Salafiyyah in their communities to the best of their ability, whether in the north or south. May Allah bless all efforts Amin.

Here in Al-Markaz As-Salafi, we do not engage with those who utter false Tabdee against any of our teachers, whether they are young or old, residing in the Uk or abroad. We do not tolerate anyone who supports people who utter false Tabdee because it is against the Manhaj of the Salaf. Since 1995, Allah has protected us from various trials during which the likes of Shaikh Abu Iyaad and others played a major role – by the Tawfiq of Allah – in rebutting misguidance under the guidance of the senior scholars. To this day, everyone witnesses the efforts of Shaikh Abu Iyaad and others upon clarity- may Allah protect them. So, we ask Allah to keep us firm, always show us wholesome truth and helps us to follow it, as well as shows us falsehood for what it is and guides us to steer clear of it.

We ask Allah:

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] [2]

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] [3]

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] [4]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [5]

May Allah reward all our teachers with abundant good, both young and old, who dedicate their time to give lectures and teach books, including the likes of Ustadh Abdul Hakim Mitchel and Ustadh Hilal who are familiar faces at Salaficentre. May Allah unite the hearts upon everything that is pleasing to Him and shield us from trials, both hidden and visible. May Allah bless all the admins and trustees of the various Salafi Marakiz in the UK and abroad, and make them places where believers sincerely strive to draw closer to their Lord, seeking nothing but the eternal home of the hereafter.

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

[2]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/

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

[4]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[5]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/

 

Strengtheners of community welfare, compassion, order, and responsibility without self-interest or bias

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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.

From Abū Ruqayyah Tamīm bin Aws al-Dārī, may Allah be pleased with him, who said that the Prophet, peace and blessings of Allah be upon him, said: “The religion is sincerity of purpose.” We said, “To whom?” He said, “To Allāh, His Book, His Messenger, the leaders of the Muslims and their general folk.” [1]

Sincere advice to the Muslims: It is to guide them towards the beneficial things related to their afterlife and the worldly life, and to aid them in that; guide them towards rectification in matters related to their worldly life and afterlife; love them for the sake of Allah, aid them in truth, co-operate with them in good and guidance, and not in sin and transgression; clarify the truth for them and advise them with it, and disapprove evil if they violate Allah’s right [2]

Teach them what they are ignorant of in their religion and aid them upon that through speech and action; repel harm from them and seek what is beneficial for them; command them with good and forbid them from evil with softness and sincerity, and be compassionate towards them; respect their elder ones and have mercy on their young ones; speak to them with beautiful admonition and abandon deceiving and envying them; love for them what you love for yourself and hate for them what you hate for yourself; defend their wealth, honour and other than that through speech and action [3]

Ibn ʿAbbās, may Allah be pleased with him and his father, said: “A man does not cease to increase in soundness of judgment as long as he sincerely advises the one who seeks his counsel. But if he deceives him, Allah takes away his sincerity and his sound judgment.” [4]

Khalid Bin Hayyan narrated from Jafar Bin Burqaan, may Allah have mercy upon them, who said: Maymun Bin Mihran, may Allah have mercy upon him said to me, “O Jafar! Say what I detest (i.e. the bitter truth) in my face since a man will not have (fulfilled) advice to his brother until he says in his face what he detests”. [5]

Umar Ibn Abdul Azeez, may Allah have mercy upon him, said: Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair has perfected their relationship and fulfilled his obligation of (brotherhood) to him”. [6]

Imam Al-Fuḍayl ibn ʿIyāḍ, may Allah have mercy upon him, said:

“Love is better than fear. Do you not see that if you have two slaves—one loves you and the other fears you—the one who loves you will be sincere to you whether you are present or absent, because of his love for you. As for the one who fears you, he may be sincere when you are present out of fear, but when you are absent he will deceive you and not be sincere.” [7]

Imam Al-Ḥasan al-Baṣrī, may Allah have mercy upon him, said:

The believer is a part of the believer, and he is his brother’s mirror. If he sees from him what he dislikes, he rectifies and corrects him, and he advises him both in private and in public. [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.nawawis40hadith.com/nw/hadith/7/sincerity-of-purpose

[2] An excerpt from Sharh Arba’een An-Nawawi by Shaikh Salih Aala Ash-Shaikh page: 81

[3] An excerpt from Sharh Saheeh Muslim: 2/39

[4] Adh-Dharīʿah ilā Makārim al-Sharīʿah by al-Rāghib al-Aṣfahānī (p. 211).

[5] Siyar A’lam An-Nubulaa. 5/75

[6] Tarikh at-Tabari 6/572

[7] Jāmiʿ al-ʿUlūm wal-Ḥikam by Imam Ibn Rajab, 1/219)

[8] Rawdat al-ʿUqalāʾ by Ibn Imam Ḥibbān, p. 195

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

Name-dropping Al-Allamah Rabee Bin Hadi al-Madkhali

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

Anyone who uses Al-‘Allāmah Rabee al-Madkhali, may Allah have mercy upon him, for name-dropping or says that the Shaikh amazed him, and from whose lies others are not safe, should be reminded of this!

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

لا يجوز الكذب لا على كفار ولا على أهل بدع، ولا على أحد، لا يجوز، تفتري على أحد تقول فلان فيه وفيه والجماعة الفلانية فيها وفيها، نعوذ بالله، لا يجوز، نحن نبين ما عندهم من الضلال ننقله من كتبهم أو من الوسائل الأخرى بالحرف، ثم نناقشها علميا، هذا الذي نفعله، ونسأل الله أن كل السلفيين يفعل هذا، ولا نرى أبدا، ونعوذ بالله، لا نرى لمسلم أن يفتري على مسلم أو كافر أبدا

It is neither permissible to lie, neither about disbelievers nor about the people of Bidah, nor anyone.

It is not permissible to fabricate (things) about anyone, saying “so-and-so has this and that,” or “such-and-such group has this and that.” We seek refuge in Allah, it is not permissible.

We clarify (or elucidate) that which is with them of misguidance, quoting it from their books or other sources word for word, then we discuss it based on knowledge. This is what we do, and we ask Allah that all the Salafis do this.

We seek refuge in Allah; we never see (as permissible for a) Muslim to fabricate lies about (another) Muslim or a disbeliever, never. [Abridged and Paraphrased] [1]

The Shaikh also said:

When you speak about a Muslim, whether an individual who is a Mubtadi or a Sunni, firstly, examine yourself. What do you want through this speech? “Whoever believes in Allah and the last day should either speak good or remain silent”. If in this speech of yours there is good for the Muslims by warning them about this man, and your intention is to seek Allah’s Face, you intend to sincerely advice the ummah, then speak while being cautious of entering into personal desires and personal goals for revenge against this or that person. If the speech stem from an intention for revenge, this would be detrimental to the person (i.e the speaker) and would exceed the permissible allowance in this matter, whose initial basis is fundamentally prohibited.

This is because Allah has forbidden backbiting and tale carrying, as these matters corrupt the lives of Muslims. A Muslim should resort to (such speech) only in cases of dire necessity. He does not unleash his tongue to speak freely. Instead, he only speaks out of necessity and when he knows completely that this matter is incumbent upon him and the people will benefit from it. May Allah bless you, be conscious (mindful) regarding this subject matter. [2]

[1]https://salafidawahmanchester.com/2026/03/31/20-the-character-trait-most-hated-by-the-messenger-2/

[2] Fadl Al-Hajj Wat Talbiyah 43

Known Sound Principles Since 1995 Are Not to Be Abandoned to Appease Anyone

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, 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.

Known Sound Principles – Clarified by Students of Scholars From The Works of Senior Scholars for Us Since 1995  – Are Neither Traded For The Price of Approval Nor Forsaken to Appease False Tabdee Utterers

Imam Sufyan Ibn Uyaynah, 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 [for judgement and judged] based on his manners, path and guidance, thus, whatever is in agreement with this is truth and whatever is in opposition is falsehood. [1]

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

“From the Sunnah is that you do not help anyone in disobedience to Allah, whether they be parents or any of the creation.  There is no obedience to a human in disobedience to Allah and no one is to be loved for that; rather all of that is to be hated for [the sake of Allah], the Blessed and Most High”.

“From the Sunnah is that you do not help anyone in disobedience to Allah”. Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented: This is a fundamental principle from the fundamental principles of Ahlus Sunnah  Wal Jamaa’ah that has been derived from the statement (i.e. an hadith of the prophet): “There is no obedience to the creation in disobedience to the Creator”. And he, peace and blessings of Allah be upon him, said, “Obedience is only in that which is good”.

Therefore, whoever commands disobedience to Allah is not to be obeyed.  He is not to be obeyed in disobedience, whether your father, mother, or from the closest of the people to you, or a Ruler or a King.  He is not to be followed in disobedience.  Allah, The Most High, stated about the Yahud and Nasaaraa when they followed (their Rabis and Monks) in disobedience:

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ

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

“Whether they be parents or any of the creation”. Allah, The Most High, said about parents:

وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حَمَلَتۡهُ أُمُّهُ ۥ وَهۡنًا عَلَىٰ وَهۡنٍ۬ وَفِصَـٰلُهُ ۥ فِى عَامَيۡنِ أَنِ ٱشۡڪُرۡ لِى وَلِوَٲلِدَيۡكَ إِلَىَّ ٱلۡمَصِيرُ
وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَا‌ۖ وَصَاحِبۡهُمَا فِى ٱلدُّنۡيَا مَعۡرُوفً۬ا‌ۖ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَىَّ‌ۚ َ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.  But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance'[31:14-15]

Allah said:
وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حُسۡنً۬ا‌ۖ وَإِن جَـٰهَدَاكَ لِتُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَآ‌ۚ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ

And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do]. [Surah Al-Ankabut. Aayah 8] There is no obedience to the creation in disobedience to the Creator, regardless who that may be, even if he is the closest of the people to you, such as the two parents; then what about other than them! [2]

Emulating Scholars Can Only Be In What Is Good

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: The question: Our brother also says: There personalities (who are) role models for everyone, however, they shave their beards. What is your view on this matter?

The answer is: If a scholar disobeys his Lord, he is not considered a role model in that which he disobeys his Lord. The Jews (i.e. those among them who deviated) were scholars, but despite this, they disobeyed the Messenger, peace and blessings of Allah be upon him and did not respond to the truth, thus, Allah rebuked and became angry with them. Therefore, whoever among the scholars who resemble them will share in Allah’s wrath in accordance to to his act of disobedience. And the one who resembles the Christians by performing acts of worship based on ignorance and turning away from the religion, he has a share of misguidance and resemblance to the Christians. This is why Sufyan ibn Uyaynah, may Allah have mercy upon him, or Ath-Thawri stated: “Whoever among our scholars is corrupt, he has a resembles to the Jews, and whoever among our devout worshippers is corrupt, he resembles the Christians (i.e. those Jews and Christiants who deviated from the path of their prophets).” [Footnote a]

Therefore, it is incumbet upon the Muslim to be cautious of resembling all two groups. If he finds a scholar committing a sin, he should not emulate him in that sin; rather, he advises him and supplicates to Allah for his guidance, and avoids following his example in that. The true role model is the Messenger, peace and blessings of Allah be upon him – the scholar who should be followed and not the sinful (disobedient) scholar. If he commits an act of disobedience by shaving his beard, wearing his garments below his ankles, or regarding other matters, then layperson should not emultate him in that, instead, he should take emulate the scholars have been blessed with guidance – those who fear Allah and follow the Messenger, peace and blessings of Allah be upon him. Following a role model in reality is by following the Messenger, because he is basis, the Imam, peace and blessings be upon him. The scholars who follow him do so because he is the best example, the one (chosen and specified as an foundation for) emulationed.

If you follow the good scholars in growing the beard and in all that Allah has legislated, then indeed, you are, in this regard, emulating the Messenger, peace and blessings of Allah be upon him, whom the scholars follow in the truth, following him with regards to that which he prescribed for them. [3]

Doesn’t Matter Who Opposes The Truth

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

فمن هداه اللهُ سُبحانَه إلى الأخذِ بالحقِّ حيثُ كان، ومع مَن كان، ولو كان مع من يُبغِضُه ويُعاديه، وردِّ الباطِلِ مع من كان، ولو كان مع مَن يحِبُّه ويُواليه؛ فهو ممَّن هُدِيَ لِما اختُلِفَ فيه من الحَقِّ

Whoever Allah—Glorified be He, free from all imperfections—guides to embrace (accept, uphold, etc) the truth, no matter where it comes from and with whomever it maybe, even if it is with someone he hates and (shows) enmity, and he rejects falsehood, no matter with whomever it may be, even if it is with someone he loves and allies with,  he is from those who have been guided to the truth regarding matters on which (people) differ. [4]

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said: “Call to the Book and the Sunnah. Do not call to personalities, for indeed personalities are not safe from Fitna”. [5]

“If Allah shows you the truth, do not be bothered even if opposed, and be gentle with other scholars. As for the one whose conduct is conspicuously (blameworthy) every day, his condition must be clarified”. [6]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon 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. [An-Nahl. 64] [7]

He said: It is incumbent upon the people of truth to have patience and deepen their commitment to this religion of truth. In times when frivolous desires are prevalent, it is incumbent to enhance one’s understanding of the truth and to remain steadfast in following it, as the Messenger, peace and blessings of Allah be upon him, said: “The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is innovation in religion and every innovation in religion is misguidance’” [8]

We ask Allah:

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] [9]

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] [10]

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] [11]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [12]

[1] Al-Jami Li-Akhlaq Ar-Rawi Wa Aadab As-Sami-page 8

[2] An Excerpt from It’haf Al-Qari Bi-attaliqat Alaa Sharh As-Sunnah Lil Imam Al-Barbahaaree. 2/297-299

[3]https://binbaz.org.sa/fatwas/6077/%D9%88%D9%82%D9%88%D8%B9-%D8%A8%D8%B9%D8%B6-%D8%A7%D9%84%D9%82%D8%AF%D9%88%D8%A7%D8%AA-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1%D8%A7%D8%AA

[4] As-Sawaa’iq Al-Mursalah 2/516 Paraphrased

[5]Al-Basha’ir Fis Samaa Al-Mubashir” page 12

[6] Basha’ir Page 14

[7] Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[8] Majmu 14/294

[9]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/

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

[11]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[12]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/

 

Speaking Without Saying: Vague Speech, Evasion and Relentless Repetition

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

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

Before quoting a statement of Imam Ibn Al-Qayyim, may Allah have mercy upon him, regarding the above Ayah, we want to ask a simple question: What would a truthful person do when he is asked to stand for justice and be a truthful witness because someone has uttered false Tabdee? The truthful person would either negate or affirm it with a testimony based on proof. Then what if he completely ignores the matter and makes an ambiguous statement saying: “The people are misrepresenting, attacking or vilifying the people of knowledge”. The sensible person will say to him: “This is ambiguous language, as you have neither disproven the validity of what has been stated nor confirmed its truth. Ambiguous and evasive language will not suffice in this matter.” Therefore, be cautious of vague and evasive language.

With regards to the above Ayah, Imam Ibn Al-Qayyim, may Allagh have mercy upon him, said:

Allah, Glorified be He and free is He from all imperfections, commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”.

Then Allah said:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Meaning, Allah, Glorified be He and free is He from all imperfections, mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. This is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. [1]

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]

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

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, 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] [6]

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. [7]

[1] Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

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

[3] As-Sawaa’iq Al-Mursalah 3/927

[4] As-Sawaa’iq Al-Mursalah 2/503

[5] As-Sawaa’iq Al-Mursalah 2/503

[6] Al-Fawa’id. pages 202-203

[7] The Psychology of crowds 132-136

 

[1] One Who Truthfully Applies This Will Not Issue False Tabdee

Written by Abdullah Jallow on . Posted in Articles, Featured, 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.

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

الانسان عليه اولا ان يكون امره لله وقصده طاعة الله فيما امر به وهو يحب صلاح الامامور او القامة الحجة عليه، فان فعل ذلك لطلب الرياسة لنفسه واطاءفته وتنقيص غيره، كان ذلك حمية لا يقبله الله، وكذلك اذا فعل ذلك لطلب السمعة والرياء كان عمله حابطا

It is incumbent upon a person first and foremost that his commanding (something) is for the sake of Allah and his intention (or aim) is obedience to Allah with regards to what he commands- loving to rectify the one being commanded or to establish the proofs against him.

If he does this to seek leadership for himself and his group, and to diminish the worth of others, this is zealotry and Allah does not accept it. Similarly, if he does so to seek after reputation (or to be mentioned) and to show off, his deed is null and void. (1)

He, may Allah have mercy upon him, said:

 الرد بمجرد الشتم والتهوبل لا بعجز عنه احد. والانسان لو انه يناظر المشركين واهل الكتاب لكان عليه ان يذكر من الحجج ما يبين به الحق معه، والباطل الذي معهم.

Refuting with mere insults and fear-mongering is something no one is unable to do. If a person were to debate the polytheists and the people of the Scripture, it would be incumbent upon him to mention from the proofs that which clarifies the truth with him and the falsehood that is with them. (2)

He, may Allah have mercy upon him, also stated in in response to one he was refuting:

وكان ينبغي له ان يحكي لفظ المجيب بعينه وبين ما فيه من الفساد، وان يذكر معناه، فيسلك طريق الهدى والسداد. فاما ان يذكر عنه ما ليس فيه، ولا يذكر ما فيه ، فهذا خروج عن الصدق و العدل إلى الكذب والظلم.

It was incumbent upon him to quote the exact wording of the one who responded to him and clarified the corruption therein, and mention its meaning, thus, traversing the path of guidance and correctness. But as for mentioning that which is not found in it nor what is in it, this is an exit from truthfulness and justice into falsehood and oppression. (3)

We ask Allah:

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] (4)

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] (5)

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] (6)

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] (7)

(1) Minhaj As-Sunnah 5/254. Paraphrased.

(2) Majmu Al-Fatawa 4/186. Paraphrased.

(3) Ar-Rad ala al-Ikhnā’ī p. 112. Paraphrased.

(4)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/

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

(6)https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

(7)https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/

The Power of Gratitude and Contentment in a Meaningful Life Rooted in Virtuous Competition

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”. [Sahih Muslim. 2963]

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented as follows:

A person should neither be covetous nor anxious due to what afflicts him, instead he should exercise patience and be hopeful, whether he is poor, sick or other than that. The worldly life is a place of trial and test, thus, one should not become anxious due to calamities and trials. And what makes this matter easier for a person is the guidance given by the Prophet, peace and blessings of Allah be upon him, in this hadith, “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”.

A poor person should look at the one who is poorer and should not look at a wealthier (person) because if Allah willed, He would have placed you in the same situation as that poor person who has nothing. You have something – your daily nourishment, while that one poorer than you has nothing, not even his daily nourishment. You are in a better situation, therefore, praise Allah for this and do not look at the wealthier people because that will lead you to harbour anger against Allah and displeased with His divine Will, thus saying, “Why can I not be like so and so; why am not like the wealthy people?” This is the meaning of looking down on the blessing you have. But if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praise Allah for granting him good health. The one who is sick should look at the one who is sicker than him and then praise Allah for being less sick than the person who is sicker than him. This [hadith embodies] a great principle, therefore, “look to the one below you” in wealth, health and in other matters.

However, this should not be the case in matters related to acts of worship. In matters related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, instead you should look at the righteous and God fearing people so that you can join them in performing good deeds and be similar to them. Therefore, with regards to matters related to the religion, you should not look at the one below you, instead you should look at the one above you in the religion. Why do not want to be like him; why do you not want to be like the righteous people; why do not want to emulate the God fearing scholars? If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; instead you should seek to increase in knowledge as long as you are alive.

An Excerpt from ‘Tasheel Al- il’haam Bi-Fiqh Al-Ahadith Min Bulugh Al-Maram’ Hadeeth Number 1438’ 6/168-169. Publisher: Dar Al-Imam Ahmad’ 1st Edition 1430AH – Year 2009

[10] Be Vigilant Against Subtle Repackaged Shubuhaat In Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, 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, The Most High, said:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏
وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. And know that Allāh is severe in punishment. [Al-Anfal 25]

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular.

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

Rather, it afflicts the perpetrator of oppression and others as well. This is because when oppression is apparent and is not stopped or resisted, then indeed, its punishment (afflicts) both the perpetrator and other than him. This Fitna is averted through forbidding evil, suppressing the people of evil and corruption, and so that they are not able to commit sins and oppression as much as possible (to prevent it). [1]

Clarification for the one who says: “Akhi, is it not enough that only one Shaikh deals with it; why are these other Mashayikh involved?!”

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah recitify his affair:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarises my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Bara’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Bukhaari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [2]

The Shaikh, may Allah have mercy upon him, also spoke about the Fard Kifayah in the context of Jihad (Footnote a), saying:

For example, Jihad one of the Furud al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims. Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded as a mistake, but the mistaken one is he who declares those students to be mistaken. The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. [3]

Footnote a:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

May Allah bless the Mashayikh-Shaikh Bilal As-Salimy and others for taking upon an important Fard Al-Kifayah to enjoin good and forbid evil.

[1] An Excerpt from Tafseer As-Sadi

[2] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[3] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal-Ikhlaal. p 62-63

The Fitnah of Every Person Who Is Overwhelmed By Fitnah

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin.

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

The Fitnah of Every Person Who Is Overwhelmed By Fitnah — Through Sinful Carriers of Knowledge and Ignorant Devout Worshippers

Imam Sufyan ath-Thawree, may Allah have mercy upon him, said:

“It is said: Seek refuge in Allah from the fitna of the ignorant devout worshipper and the fitna of the sinful (wayward, wicked, corrupt etc) scholar, for their Fitna is a trial for every Maftun (one overwhelmed by Fitna).” [1]

Imam Ibn al-Qayyim, may Allah have mercy on him, said:

“For indeed the people emulate their scholars and devout worshippers, so, if the scholars are sinful and the devout worshippers are ignorant, then the calamity will become widespread through them (i.e. these two types of people) and severe for both the prominent (influential people) and the commoners.” [2]

We ask Allah:

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] [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]

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] [5]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [6]

[1] Akhlaq al-Ulama by p. 63 by Imam Al-Aajurree, may Allah have mercy upon him.

[2] Miftaḥ Dar As-Sa‘adah 1/160

[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]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[6]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/