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Author: Abdullah Jallow

A Brief Examination of the Foundations and Frontiers of Human Rights

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, 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.

This lecture was initially highlighted to us by our Salafi brother, a close friend and confidant, Ustadh Abu Tasneem, may Allah reward him with abundant good for consistently enhancing our understanding of various issues, Amin.

Upon listening to this lecture, we once again recognised the profound insights of our Salafi scholars, whose analyses and methodology are unparalleled, and how every subject they tackle is examined through the lens of this mighty and infallible religion of Islam. May Allah bless Al-Allamah Salih Aala Ash-Shaikh, grant him a long life filled with what is pleasing and beloved to Him, and continue to benefit the Ummah through his enlightening lessons and clarifications, Amin.

This article includes only select sections of the Shaikh’s Lecture, and we have also provided titles for different sections to assist the reader in navigating the topic with ease, InShaAllah.

  • Introduction
  • The Main Purpose Behind The Creation
  • The History of Human Rights and a New World Order
  • The Goals and Motivations Behind The Declaration of Human Rights
  • The Core Principles of Islamic Law
  • The West’s Ideas Regarding Human Rights (Freedom and Equality)
  • The Circumstances Prior to The Advent of The Final Messenger
  • The Eradication of Social Class Conflict
  • The Eradication of Structural Inequality

PDF:

https://salafidawahmanchester.com/wp-content/uploads/2025/10/A-precise-scrutiny-of-Human-Rights_1.pdf

Lecture:

[1] Determinants of Wholesome Relationships

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

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

Allah, The Most High, said:

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّا مُّبِينًا

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) shaitan (Satan) verily, sows disagreements among them. Surely, shaitan (Satan) is to man a plain enemy.

And this is from His benevolence to His servants as He commanded them with the best of manners, deeds, and statements that would surely lead to happiness in this Dunya and the Hereafter. He said: [وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ – And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best]. This is a command to utter every speech that would draws a person closer to Allah, such as (Qur’an) recitation, remembrance (of Allah), knowledge, enjoining good and forbidding evil, good and benevolent speech towards the creation in accordance with different ranks and positions. And when a matter involves choosing between two good things, then indeed, He commands that the better of the two be given precedence if the two cannot be combined. Good speech urges towards every beautiful character and righteous deed, for indeed the one who controls his tongue gains control of all his affairs.

And his statement: [إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ – (Because) shaitan (Satan) verily, sows disagreements among them]. Meaning, he strives among people to corrupt their religion and worldly affairs. So, the remedy for this is that indeed they should not obey him with regards to speech that is not good which he calls to, and that they employ gentleness among themselves in order to subdue shaitan who sows enmity between them, for indeed he is their true (or real) enemy regarding whom they are obligated to fight because he calls them only “to be among the dwellers of the blazing fire.

As for their brothers, even if Satan sows enmity between them and strives to stir up enmity, then indeed, (there should be) absolute resolve (or determination) in striving against their enemy and subdue their souls that command evil by way of which which shaitan finds his way in. Thus, by way of this, they obey their Lord, their affairs become upright, and they are guided due to their upright conduct.

An excerpt from Tafsir As-Sadi.

To be continued InShaAllah

Riba of the tongue

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

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

Allah’s Messenger [peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud [may Allah be pleased with him] said, “If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibnul Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

Ref 1: Abu Daawud 4876

Ref 2: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

Ref 3: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

Ref 4: Musannaf Abdur Razzaaq 19528

Ref 5: Siyah A’laam An-Nubulaa: 4/261

A profound admonition by Ali Ibn Abi Talib

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

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

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

The person’s status and statement

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

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

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

“And know that most followers of the madhhabs hold an individual in high regard in their hearts, thus, they follow his statements (or opinions) without contemplating on what he has stated. This is the very essence of misguidance, for indeed contemplation must be directed to the statement itself, not to the utterer of it.” (1)

Imam at-Tahawi, may Allah have mercy upon him, said: “Abu Ubaid, may Allah have mercy upon him, used to discuss various issues of the religion with me. Then one day, I responded to him on an issue, so he said to me, ‘This is not a statement (or view) of (Imam) Abu Hanifah, may Allah have mercy upon him.’ I said to him, ‘O Muslim judge!  Is it the case that I have to say (or hold as my view) everything Abu Hanifah says (or holds as his view)?’ He said, ‘I did not think about you except that you are a blind follower’. I said to him, ‘Is there anyone who blindly follows except a mere follower (or an ignorant person?’ He said to me, ‘Or a stupid person?’ Thus, this statement became famous in Egypt until it became time-honoured (or became a proverb)”. (2)

(1) Ralbis Iblis p 74

(2) Raf‘ al-Isr ‘an Qudāt Miṣr, by Ibn Ḥajar (p. 273)

Read:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060008&articlePages=2

The evil of a tale-carrier can even destroy the good relationships of scholars

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

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

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

The greatest (type) of tale-carrying is when a person spreads tales between scholars- the scholars of the Shariah- by transmitting speech from this scholar to that scholar to ruin their relationship. Especially if it is lies, it is a combination of both tale-carrying and lies. He (the tale-carrier) goes to a scholar and says: “So and so among the people of knowledge says this and that about you”. This (deed) is one of the major sins, therein is great corruption and sows enmity between the scholars, thus leads to disassociation within the society as a result of disassociation among the scholars. [1]

The Imam, may Allah have mercy upon him, said: “You find these two men who are friends, then when this man, the tale-carrier – and Allah’s refuge is sought – comes along, he – whether truthful or lying – says: ‘This man reviles you, how can you be his companion while he says this and that about you’. After this (previous) affection (between the two men), enmity occurs between them. This causes a split, similar to sorcery- a type of sorcery, a type of magic. In what way does it resemble sorcery? The student said: ‘Through causing disassociation (between people)’. The Shaikh said: Through splitting (between people).  [فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ – They learned that by which they cause separation between man and his wife]”. [2:102]

Tale-carrying resembles sorcery with regards to splitting the people. [2]

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=56024 paraphrased
[2] https://alathar.net/home/esound/index.php?op=codevi&coid=126760 paraphrased

One of the Vilest Forms of Tale-Carrying

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

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

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

‏Namīmah: it is to transmit speech among the people in way to cause corruption between them. Allah, Glorified be He, free from all imperfections, the Most High, said:

‏وَلا تُطِعْ كُلَّ حَلافٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

The most severe (or serious) in all of this is the one who spreads (tales) among the students of knowledge and the callers to the path of Allah in order to corrupt (their relationships), split the Jama’ah of the Muslims, and in order that some harbour enmity towards others. The one who does this is a tale-carrier and indeed Allah has forbidden believing or obeying such a person, even if he makes an oath, as He (Allah) said:

‏وَلا تُطِعْ كُلَّ حَلاّفٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

An Excerpt from: “Wujūb at-tathabbuti min al-akhbār wa iḥtirām al-‘ulamā’ wa bayān makānatihim fī al-ummah”. page 21-22

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

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

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

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

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

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

An Example of Tale-Carrying That Led to Severe Consequences For The Perpetrator

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

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

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'”. [1] [end of quote]

We all know that this type of behaviour leads to evil consequences- deception among the people, rancour, conflict and animosity, or even transgression. It is an extremely harmful behaviour that destroys the genuine trust, love, compassion and affection between people. Therefore, regardless of a person’s calm demeanor, gentle speech, and soft approach, do not rush to confide in anyone unless you are absolutely certain, as well as the fact that what you are discussing is truth, and not lies, slander, rumour or speculation.

One of the most dangerous people are those who, after knowing that two parties hold strong differing personal opinions, approach both sides under the guise of a sincere or truthful adviser. So, do not involve everyone who approaches as an adviser, for there are people who inquire about one party’s view on a matter and clearly show agreement during conversations, then they approach the other party and transmit speech to them in a manner that would be perceived as an attack.

Therefore, be selective who you involve in your personal disagreements because there are people whose lack of courage and honesty prevents them from speaking the truth and being frank, so they hide their views and go between two people to create conflict while portraying themselves neutral, even if they have already made known their views to the first party, but transmit such a view to the second party solely as the view of the first party, thus, the two parties may harbour suspicion and strong disagreement towards one another, while the transmitter portrays himself or herself as neutral. Therefore, it is important to be cautious regarding whom you speak to, whom you confide in, whom you involve in your personal disagreements, as not everyone who appears righteous is either truly a good adviser, one who truly desires rectification or someone who will stand up for the truth when the going gets tough. You reserve the right to take your time to trust people with regards to your personal affairs regardless of the status of the individual you want to deal with.

[1] Siyar Aʿlām al-Nubalāʾ. 4/561

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

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

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.