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Author: Abdullah Jallow

The Good Suspicion and Excuse Received After Mistakes Do Not Make Mistakes Other Than What They Are, Nor Eradicate The Rights of Others

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

 

The Mistaken Wise Man

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

The Speech of the Wise Person that is Considered to be False

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

 

Truth Is Not Known Due to Men, But Men Are Known Due to Truth

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

Answer: Its meaning is that we do not merely blindly follow anyone, for it may be that one is blindly followed based on error. It may be that the Mujtahid is mistaken and the one who makes [a statement or holds an opinion] is mistaken, so we do not take [his statement, opinion etc] and say, “This is the statement of such as such; this is truth, because such and such is good, he is a scholar; such and such is Taqiy [i.e. one who fears Allaah]”. We do not say this because he is not infallible and he can make a mistake; so we know men by way of the truth – those who know; those who take [or adhere to] the proofs and indeed they are known to be scholars.

As for those who do not give concern [or importance] to the proofs, they are not scholars; they are not people of [sound] understanding and they are not people of knowledge, so their statement is never taken straight away. It is imperative that the proof is presented, so if the proof is established as witness to [what he says or holds etc], then it is the truth; but if he opposes the proof, then indeed [his statement or opinion] is rejected; however if he is a Mujtahid and he is mistaken, he is rewarded [once] due to his Ijtihaad; but if he deliberately holds on to error, he has sinned. [Paraphrased. Refer to video here: https://video.link/w/9famb ]

The Mistakes of The Sincere Scholars of Ijtihad

Read Raf’ul Malam by Shaikh Al-islam Ibn Taymiyyah, rahimahullah

Noor-Book.com رفع الملام عن الأئمة الأعلام ط العاصمة (1)

An Example of The Humility of The Scholars When They Are Mistaken and It Becomes Apparent to Them

An Incident at Fustat: When Status Meets Truth, Humility as the Scholar’s Test and Shield

A breathtaking clarification that followed a slip of the tongue- Al-Allamah Rabee

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

The Danger of Twisting Narratives to Win A favorable Judgement

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.
In this Hadith is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadith shows us that the Mujtahid is forgiven (when he makes a mistake). [2]

The Danger of Wavering Punishment For The Influential and Punishing The Less Influential

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [3]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.
Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [4]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [5]

Being Eager to Return The Rights of The People

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

The Rights The People of Status Owe to Others Are Not Wavered Due to Such Status

Ahlus Sunnah Do Not Speak Ill of The Scholars of Ahlus Sunnah- By Shaikh Ali Al-Hudhaifi

Be Warned Against False Judgements, Especially In Affairs of Creed

The Prophet [peace and blessings of Allah be upon him] said, “The judges are three: one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire”. [Reported by Imam Abu Dawud 3573]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “And when it is the case that the one who judges between the people in [affairs] of wealth, blood [i.e. murder cases, physical violence etc] and honour will enter the hell fire if he is not a just scholar, then how about the one who passes judgements – without knowledge and justice – on creeds, religions, the fundamentals of belief, divine knowledge and the general fundamental principles related to different subject matters”. [6]

 

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

[2] Source: Saheeh Al-Bukhari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fath al-Bari

[3] Saheeh Muslim. 1688a

[4] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[5] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155
[6] Al-Jawaab as-Sahih 1/26

A Type of Subtle, Possible, Burning Desire for a Dominant Public and Private Narrative

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

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

فيجب على كل مسلم أن يفتش نفسه فقد يميل إنسان إلى صاحب الحق لهوى ، فقبل أن يتبين له الحق يتمنى أن يكون فلان هو المنتصر بالحجة أو غيرها فتميل نفسه لأنه فلان ، ولو كان على الحق لا يجوز أن يوجد هذا الميل، فيقول: إذا وجد هذا الميل ولو مع صاحب الحق يكون من حكم الجاهلية ، وهذا أمر لا يخطر بالبال عند كثير من الناس

فيجب على المسلم أن يراقب الله في القضايا المختلف فيها ، وأن يكون قصده فقط معرفة الحق سواء مع هذا أو مع ذاك .

ومن هنا يقول الشافعي : “إذا دخلت في مناظرة لا أبالي إذا كان الحق مع صاحبي أو معي” فلا يبالي ولا يتمنى أن يكون الحق معه بل يتمنى أن يكون مع صاحبه وأن تكون النصرة له ، هذا هو الخلق العالي وهذا هو الدين المستقيم

It is obligated to every Muslim to examine himself, for indeed a person might incline towards (another) person who is upon truth based on his desires. Then, even before the truth is clear to him, he wishes that such and such person should be the one aided with the proofs or something else, so, his soul inclines (towards that person) because he (i.e. that person) is such and such (personality).

Therefore, even if that person is upon the truth, it is not permissible for this type of inclination to be present. If this type of inclination is present, even with the person upon truth, it is considered to be a trait of pre-Islamic ignorance. This is an affair that does not cross the minds of many people. Therefore, it is obligated on a Muslim – in relation to affairs wherein people differ – that he is attentive to the fact that Allah knows, sees and hears everything, and his intention (goal or aim) should only be that he (wants) to know the truth whether it is with this or that person. And in relation to this, Imam Ash-Shafi’ee said, “When I enter into a discussion, I am not bothered whether the truth is with me or with the other person”. So, he is not bothered nor does he wish that the truth is with him; rather he wishes that it is either with the other person or with him. This is the lofty moral conduct and the upright religion.

التعصب الذميم (بمقدمة جديدة) .

Paraphrased

The Battle for Hearts and Minds

Written by Abdullah Jallow on . Posted in Basics, Featured, Scholars of Islam, Worship - 'Ibaadah'.

The Battle for Hearts and Minds Under the Guise of Clarity and Prevention of Harm

We recalled these supplications today after encountering the affair of some Muslims who abandon truthful and transparent discussion and instead make strenuous efforts in the battle for hearts and minds, both in private and in public.

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]

أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

“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”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (1)

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 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. [Sahih Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [2]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death.

Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [3]

[1] An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him

[2] Sharh Saheeh Muslim 5/50

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

A Characteristic of Noble Men

Written by Abdullah Jallow on . Posted in Basics, Featured, History of Islam, 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', Zuhd (Abstinence).

Ubayd ibn Umm Kulāb, may Allah have mercy upon him, reported that he heard Umar ibn al-Khaṭṭāb, may Allah be pleased with him, addressing the people in a sermon, saying:

“Do not be amazed  by a man’s eloquence or loud, emphatic speech. Rather, the true man is the one who fulfils his trusts and refrains from violating the honour of others.” [1]

Abū Sinān Zayd ibn Sinān al-Asadī said:

“If a student of knowledge learns to speak ill of people before learning an issue of the religion, then when will he ever succeed?” [2]

[1]Az-Zuhd by Ibn al-Mubārak, no. 295

[2] Tartīb al-Madārik 1/242

Between Two Narratives: A Lesson on an Adjudicator’s Impartiality 

Written by Abdullah Jallow on . Posted in Checking & Verification, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

Khalid Bin Mi’dan, may Allah have mercy upon him, reported: 

Umar ibn al-Khaṭṭāb, may Allah be pleased with him, appointed Saʿīd ibn ʿĀmir ibn Judhaym al-Jumaḥī, may Allah be pleased with him, as our governor over us in Ḥimṣ. When Umar ibn al-Khaṭṭāb arrived in Ḥimṣ, he said, “O people of Ḥimṣ! How have you found your governor?” So they complained about him (Sa’id) to him (Umar). It used to be said about the people of Ḥimṣ ‘the Little Kufa’ because of their complains about the governors.

They said, “We complain regarding four things: he does not come out to us until late into the day”. Umar said, “What a serious matter!” He asked: “And what else?” They said: “He does not respond to anyone at night”. He said: “And (also) serious matter”. He asked: “And what else?” They said: “He has one day each month when he does not come out to us”. He said, “A serious matter”.

He said: “What else?” They said: “He takes a short sleep during the days”, meaning that he would be overwhelmed by sleep resembling death (i.e. deep sleep)”. 

So Umar gathered them together with Saʿīd and said: “O Allah! Do not let my judgement concerning him be mistaken today! What is your complaint about him?” They said: “He does not come out to us until late into the day”. He (Saʿīd) said: “By Allah! Even though I dislike mentioning this, (but) my family does not have a servant. So, I knead my dough, wait until it rises and bake my bread, perform ablution and come out to them”. 

He (Umar) asked: “What (else) is your complaint about him?” They said: “He does not respond to anyone at night”. Umar said: “What do you (Sa’id) say (about this?)” He said: “By Allah! Even though I dislike mentioning this, indeed, I devote the daytime to them and the night to Allah, the Mighty and Majestic”. 

Umar asked: “And what (else) is your complaint about him?” They said: “Indeed, he has one day each month when he does not come out to us”. Umar said: “What do you say (about this)?” He (Saʿīd) said: “Neither do I have a servant to wash my clothes nor do I have any other clothes to change into. Therefore, I wait until they dry up, scrub them (my clothes), and then I come out to them (the people) towards the end of the day”.

Umar asked: “What (else) is your complaint (about him)?” They said: “He takes a short sleep during the days”. He (Saʿīd) said: “I witnessed the scene in which Khubayb al-Anṣārī was killed in Makkah. Quraysh had cut his flesh into pieces, then placed him on a wooden trunk. They said to him: ‘Would you love that Muḥammad was to be in your place instead of you?’ So, he (Khubayb) said: ‘By Allah, I would not like to be with my family and children while Muhammad is pricked by even a thorn’. Whenever I (Sa’id) remember that day and how I had abandoned supporting him in that situation, while I was still a polytheist and did not believe in Allah, the Most Great, I would think that Allah, the Mighty and Majestic, would never forgive me for that sin. Then that great distress would overcome me”.

So, Umar said: “All praise is due to Allah, Who has not made me mistaken in my insight”. He then sent him a thousand dinars and said: “Use this to aid you with your affairs.” His wife said: “All praise is due to Allah, Who has made us independent of your service.” He said to her: “Would you like something better than that? We can give it to those who will come to us when we are most in need of it.” She replied: “Yes.” He then called a man from his household whom he trusted, divided the money into purses, and said: “Take these to the widow of the family of so-and-so, the orphan of the family of so-and-so, the needy person of the family of so-and-so, and the afflicted person of the family of so-and-so.” One gold coin remained, so he said: “Spend this one.” He then returned to his work. His wife said: “Why don’t you buy us a servant? What happened to that money?” He replied: “It will come to you when you are most in need of it.”  [1] 

In this regard, we remind ourselves regarding the hadith: Ali, may Allah be pleased with him, narrated: The Messenger of Allah (ﷺ) said to me: “When two men come to you seeking judgement, do not judge for the first until you have heard the statement of the other. Soon you will know how to judge.’” ‘Ali said: “I did not err since then.” [2]

Therefore, my beloved brothers and sisters in Manchester, we learn a good lesson from this. May Allah guide us and all the Muslims towards every noble moral conduct. Amin.

[1] Hilyah al-Awliya 1/310] [End of quote]

[2] at-Tirmidhi 1331

 

Someone asks: “Why do you relentlessly emphasise verification in these times?”

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

Amīr al-Mu’minīn Umar ibn al-Khaṭṭāb, raḍiyallāhu ʿanhu, said: “Adhere to the truth, it will place you in the ranks of its people on a day when (nothing) will be judged except based on truth.”

Someone asked: “Why do you relentlessly emphasise verification in these times?”

We say to them:

Twenty-six years ago, in Manchester, we received news from individuals who ascribed to the Sunnah that another group of brothers from another city were speaking negatively about us. Due to being young and protective, and because there was already suspicion due to other matters, we did not verify the news, and this eventually led to a heated verbal confrontation. The details are too painful to narrate. Furthermore, there is no need to narrate the details of this painful incident because Allah found a beautiful way out for us, and reconciliation was achieved after some time. May Allah forgive everyone who was involved.

Then, recently, after the death of many senior scholars, we suddenly saw how some of those who are considered to be closely attached to them conspired and twisted narratives without verification until this led to serious violations of honour. However, Allah, by His grace, nullified all of it through self-incriminating proof against the one who pursued the path of cut-and-pasting, misrepresentation, and misinformation while hiding behind the good suspicions of others and recommendations.

So, nowadays, our first stance is neutrality when close people dispute through intense competing narratives. We have learnt not to confuse confidence with precision, familiarity with complete knowledge, or loyalty with fairness when looking at the narratives of people who know each other very well. Both may possess genuine but incomplete knowledge.

We have come to know through painful experience that the knowledge of people who know each other extremely well can be very useful, but it can also make a disagreement more complicated. Each may possess extra information that the other does not possess. Each may offer interpretations that sound convincing because they are supported by personal history.

We have come to know that even if one thinks that he can be a judge of the entire relationship of the disputing parties, there may be another person who can also do the same or even better.

We have come to know that neutrality does not mean believing nobody; rather, it means allowing the evidence to gradually unfold through robust scrutiny, careful deliberation and verification to guide one’s judgement, rather than allowing pressure to make one ally with anyone’s narrative based on sentimentalism. Therefore, we have learnt that we must hear both sides clearly and not be influenced by the halo effect or reciprocity bias reinforced by authority bias.

We have come to learn through painful experience that in times of personal disputes that involve competing narratives, we must separate respect for a person from agreement with his position, establish a clear boundary between admiration and pressure, refuse to become a messenger in the conflict, and protect everyone’s dignity unless sound principles are openly violated. We have learnt not to merely protect a one-sided story to preserve a person’s reputation at the expense of robust verification.

We have come to accept over the years that pursuing robust verification from both sides may disappoint some people, perhaps even some of our closest family members, but that is what it takes to protect oneself from violating the rights of others. Over the years, we have come to accept the fact that some may consider commitment to verification as betrayal, but we have realised that whoever wants to maintain truthful and meaningful relationships must be ready to lose approval and cordiality, and expect the possibility that some relationships may change, while seeking the aid of Allah to strengthen one’s resolve and not purchase belonging at the expense of a clear conscience and robust verification.

We have come to value being included, but one must not purchase inclusion by pretending to believe what he has not established to be the full facts during a disagreement between people who know one another very well. We have learnt to make it absolutely clear that any person can develop their own perception regarding others, but one should not allow such views to determine how he sees himself due to his insistence on robust verification, while asking Allah for emotional independence without becoming emotionally detached. We have come to learn that one should not retaliate by behaving in the manner in which others treat him due to his firm stance on robust verification.

This does not mean that we doubt the narrations of the trustworthy. However, during disputes, we must hear both sides by establishing robust, impartial verification, showing respect to both sides, harbouring good thoughts until every aspect of the realities manifests, striving to safeguard ourselves – both in private and public – from selective rage, selective accountability, trial by proxy and background deliberations. Also, we completely distance ourselves from the daringness of youthful ego and excitement that led us to utter bold claims against others twenty-six years ago. And one of the things we fear the most is inflating the shortcomings of others while trivialising our many flaws. We ask Allah to grant us Tawfiq to reserve our rage and antagonism – in private and public – against the Mubtadi’ah and the persistent transgressors, but while doing so with Taqwah and justice.  And Allah knows best.

Everyday: In These Times of Competing Narratives, We Value Fair Play, Context and Verification

[1] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

[2] Why, in the Current Climate, We Insist to Every Mancunian Youth We Meet That They Establish Thorough Verification

Truth Without Concealment, Testimony Without Retreat, Justice Without Fear

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, Shirk, Sin, Worship - 'Ibaadah'.

Allah, The Mighty and Majestic, said:

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ ڪِرَامً۬ا

And those who do not witness Az-zoor [falsehood], and if they pass by some evil play or evil talk, they pass by it with dignity. [Al-Furqaan. 72]

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ

And those who do not witness Az-zoor (falsehood)

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

They do not give witness to false testimony or attend gatherings of falsehood. Az-Zoor means lies and falsehood, and they do not bear witness to it. The second meaning held by the majority of the Mufassirun is that Az-zoor in this verse means shirk and there is no lie greater than shirk. [1]

Imaam Ibn Al-Jawzi, may Allah have mercy upon him, quoted several meanings of the term Az-zoor that it means:

The idols of the idolaters, music, shirk, the past time or jest that used to take place during the era of pre-Islamic ignorance, lies, false testimony, the festivals of the polytheists and vulgar speech. [2]

Imam Ash-Shawkaanee, may Allah have mercy upon him, stated:

We often see a man holding a belief that agrees with the truth, but when he speaks to someone who disagrees with him – one who inclines to something of the innovations in religious affairs, not to mention one of the people with leadership and one of those in possession of something of the worldly life, and not to mention one of the kings, he agrees with him, strengthen, supports and aids him against others. The least in such situations is that he would conceal what he believes is the truth, and despises – in presence of a person from whom neither is it possible to receive harm nor benefit from him – what has become clear to him is the right thing; so what about someone from whom harm and benefit is possible?! This – in reality – is from that which is tantamount to giving preference to the worldly things and the present worldly life over the religion and the Hereafter. If he pondered on what has happened to him, he would have known that his inclination to the desires of a man, two men, three or more – amongst those he compliments in that gathering, conceals the truth in order to be in agreement with them and in order to attract their affection, get hold of what they possess and escape from being alienated by them – is a shortcoming in (standing for the) truth and tantamount to exalting falsehood. Were it not that these people are greater in his sight than the Lord, he would not have inclined to their desires and abandon what he knows is that which Allah wants and demands from His servants. [3]

Imam Ash-Shawkaanee [may Allah have mercy upon him] said:

“One of the reasons that leads to the abandonment of fairness and thus distances one from the truth -leads to concealment of truth and not clarifying that which Allah has obligated – is love of high status and wealth. Both these affairs are a greater enemy to a person than two hunting wolves just as Allah’s Messenger described, because indeed that was the reason that led the people of the scripture to distort Allah’s Books and concealed that which came to them of clear proofs and guidance, such as what happened to the Jewish Rabis, and indeed Allah informed us about this in His Mighty Book and the Messenger (also) informed us about it in the authentic narrations”. [4]

Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him] stated about giving precedence to the truth:

Ponder on the fact that truth is noble and falsehood is lowly. Ponder on the Greatness of Allah [The Mighty and Majestic]- the fact that Allah is the Lord of the entire universe, Allah loves truth and hates falsehood, and that the one who follows truth is deserving of the Pleasure of the Lord of the universe. Allaah [Glorified be He] will be his protector in the worldly life and the Afterlife by choosing for him everything that is good, better, more beneficial, more perfect, more noble and loftier until Allaah removes his soul whilst being pleased with him. Then Allaah raises him, brings him close and makes him dwell in paradise with honour- in permanent bliss and eternal nobility which no imagination can fully conceive its greatness. He should ponder on the fact that the one who clings to falsehood is deserving of the displeasure, anger and punishment of the Lord of the universe, and if he receives anything of worldly bliss, then indeed that is only a means of humiliating him in order that he is increased in being distanced from Allaah, so that the painful torment of the afterlife is multiplied for him, which no imagination can fully conceive its severity. He should ponder on the bliss of the worldly life [i.e. temporary] as compared to the pleasure of the Lord of the universe and the bliss in the afterlife [i.e. eternal], compare the misery of the worldly life to displeasure of the Lord of the universe and the punishment in the afterlife [i.e. the severest punishment in this life is nowhere equal to punishment in the afterlife]. He should ponder on the statement of Allah [The Mighty and Majestic]:

وَقَالُواْ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٍ۬ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ
أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَ‌ۚ نَحۡنُ قَسَمۡنَا بَيۡنَہُم مَّعِيشَتَہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَتَّخِذَ بَعۡضُہُم بَعۡضً۬ا سُخۡرِيًّ۬ا‌ۗ وَرَحۡمَتُ رَبِّكَ خَيۡرٌ۬ مِّمَّا يَجۡمَعُونَ
وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُيُوتِہِمۡ سُقُفً۬ا مِّن فِضَّةٍ۬ وَمَعَارِجَ عَلَيۡہَا يَظۡهَرُونَ
وَلِبُيُوتِہِمۡ أَبۡوَٲبً۬ا وَسُرُرًا عَلَيۡہَا يَتَّكِـُٔونَ
وَزُخۡرُفً۬ا‌ۚ وَإِن ڪُلُّ ذَٲلِكَ لَمَّا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۚ وَٱلۡأَخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِينَ

And they say: “Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if)?” Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. And were it not that all mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Beneficent (Allah), silver roofs for their houses, and elevators (and stair-ways, etc. of silver) whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this (i.e. the roofs, doors, stairs, elevators, thrones etc. of their houses) would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is only for the pious”. [Surah Az-Zuhkruf. Verses 31-35] [5]

Al-Allaamah 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 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] [6]

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. [7]

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. [8]

https://salafidawahmanchester.com/2024/12/08/a-measure-of-genuine-fear-of-allah-connected-to-establishing-justice/

The bitter truth uttered by a brave person!

[1] Fath Al-Qadeer. 4/19. Daarul Wafaa. 1st Edition 1435AH [2014]

[2] Zad Al-Maseer Fee Ilm at-Tafseer

[3] An Excerpt from Adab at-Talab Wa Muntahaa Al-Adab. Page 93. Slightly paraphrased

[4] An Excerpt from Adab a-Talab Wa Muntahaa al-Adab. pages 94-95. slightly paraphrased

[5] An Excerpt from Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee 11/309

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

[7] Sharh Hilyati Taalibil Ilm pages 253-254

[8] Irwaa al-Ghaleel 1/115

The Unreasonably Disgruntled, Naïve, Passive-aggressive

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

CONTEMPLATION WITH THE PASSIVE-AGGRESSIVE WHO METE OUT HARSHNESS THROUGH VERSES 43 AND 44 OF SURAH IBRAHIM

Allah, The Most High, said:

وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْئِدَتُهُمْ هَوَاءٌ

And do not think that Allāh is unaware of what the wrongdoers do. He only gives them respite (to enjoy their worldly indulgences and iniquities) until a (terrifying) Day when the eyes will stare (in horror). With necks outstretched, (they will be) hastening forward (towards a caller, with fixated eyes, in fear and humiliation), their heads will be raised up, their gaze does not return (to any other place, or be interrupted with blinking), and their hearts are void like the air (emptied of all reason and understanding due to utter confusion and bewilderment). (14:42–43)

First, we say to them: It is not uncommon that people commit sins and plot, then quote Ayat to conceal their reality. Allah said:

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. (An-Nisaa 112)

Secondly, we say to them: It is not uncommon that people plot, but then want to claim virtue. Allah said:

لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do—never think them [to be] in safety from the punishment, and for them is a painful punishment. (3:188)

Thirdly, we say to them: It’s not uncommon for some people to appease the transgressors because of their distorted perception and naivety when faced with making a choice between Dalil and illusion. Yet, they then quote verses to hide their transgressions. So, we say to them that Allah says:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ

And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)

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

Do not incline towards the oppressors—those who unjustly harm the people by shedding their blood, seizing their wealth, and violating their honour. They may also oppress the people in matters of religion through bidah, misguidance, and spreading harmful propaganda that contradicts Islam.

Avoid associating with any of these individuals; do not support or assist them in their falsehood. The verse covers all categories of oppressors. Every follower of falsehood, every innovator in religious matters, and anyone who dishonours a Muslim is considered an oppressor.

Therefore, refrain from aligning yourself with any of them to avoid being affected by the Fire of Hell. When you incline towards a sinner, an innovator in religious affairs, an oppressor, a criminal, someone who dishonours others, or those who violate the sanctity of the divine legislation, it is as if you are pleased with them, as if you are aiding and abetting them. [An Excerpt from Al-Wasaayaa Al-Manhajiyyah, page 20]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person, and it will be announced that this is the treachery of this person, the son of this person.” [1]

Abu Hurayrah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever does not abandon false speech and acting on it, and behaving ignorantly, Allah has no need for him abandoning his food and drink.” [2]

Finally, we say to them: It used to be said that whoever perpetrates these three acts will be haunted by them:

Rebellion Against Allah’s Commandments

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus: 23]

Evil Plotting

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

But the evil plot encompasses only him who makes it. [Fatir 43]

Breaking Pledges

Allah, The Most High, said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath 10] [3]

Screaming, ranting and raving with emotions, name-dropping, and citing credentials discreetly and openly to portray oneself as the oppressed and demanding rights, yet they give nothing back to those who are truly oppressed. This is nothing but Fujur Fil Khusumah. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: Fujur Fil Khusumah (evil behaviour when disputing) is of types: rejecting what is obligated to you and claiming what one is not entitled to. https://youtu.be/FGtZtOBbif4

[1] Muslim, 1735.

[2] Al-Bukhari, 6057.

[3] Kitab Uyun Al-Akhbar, p. 149, by Al-Allamah Ibn Qutaybah, rahimahullah.

The Discernment of Our Pious Predecessors: Gentleness Where It Mattered

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

Umar, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, distributed (wealth), so I said, “O Allah’s Messenger! Other people are more entitled to it than these”. He said, “They gave me no option; either they would have asked me in a very harsh manner or they would have considered me miserly, and I am not miserly”.

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

In this hadith, there is proof to show that the Prophet, peace and blessings of Allah be upon him, was gentle towards his companions because he did not scold Umar Ibn Al-Khattab, may Allah be pleased with him, when he made this suggestion that the ones who did not receive wealth were more worthy of receiving it than those who received it, but the Prophet did not scold him; rather he informed him of the reason behind what he did. This is proof that the Prophet had the highest level of gentleness, good manners, good dealing and beautiful patience. How can this not be when it is the fact that he is Allah’s Messenger and the most virtuous human to be taken as an example in his good manners, gentleness, good dealings with the young, the old, male and female. This is the first matter. Second, the insignificance of the worldly things in the sight of the Prophet because he was not asked anything of worldly wealth, except that he gave it. He never refused to give the one who asked because Allah commanded him, saying: [وَأَمَّا السَّائِلَ فَلاَ تَنْهَرْ – And repulse not the beggar], especially the one who behaved harshly towards him when asking because the worldly things were insignificant to him. He said, “If the world was worth the wing of a fly in the sight of Allah, a disbeliever would not have been given a sip of water from it”. [1]

Abu Sulayman and Malik bin Huwairith, may Allah be pleased with them, reported: We came to the Prophet, peace and blessings of Allah be upon him, and we were (a few) young men of approximately equal age and stayed with him for twenty nights. Then he thought that we were missing our families, so he asked us whom we had left behind to look after our families, and we told him. He was compassionate and kind, so he said, “Return to your families, teach them and order them (to do good deeds). Perform your prayers in the manner you saw me performing my prayers, and when the time for the prayer arrives, then one of you should pronounce its call (i.e. the Adhan), and the eldest of you should lead you in prayer. [2]

Aa’isha, may Allah be pleased with her, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said to her: “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.

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

This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also, this hadith contains proof regarding the virtue of gentleness in all matters, for indeed gentleness is not found in any matter except that it beautifies it, and it is not removed from anything except that it ruins it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony. [3]

When Umar ibn Abdul Aziz -may Allah have mercy upon him- intended to punish a man, he would imprison him for three days before administering the punishment, as he disliked acting hastily in the heat of anger. [4]

Ali ibn al-Husayn, known as Zain al-Abidin, may Allah have mercy upon him, used to travel on his riding beast to Makkah and return without hitting it (or reproaching it to go faster). [5]

Thābit al-Bunānī, may Allah have mercy upon him, said: “Ṣilah ibn Ashyam, mya Allah have mercy upon him, and his companions went past a young man dragging his garment. [a] Silah’s companions were about to reprimand him harshly, but he intervened, saying: ‘Leave him; I will suffice you regarding his affair’. Then he said to the young man, ‘O my nephew! I have a need from you’. He (the young man) said: ‘What is your need’?’ He said, ‘I would like you to lift your garment’. The young man said: ‘Certainly, and what a delightful request it is!’ Then he lifted his garment. Silah said to his companions: ‘This was better than what you wanted to do. If I had insulted him and caused him distress, he would have retaliated with insults towards you'”. [6]

It has been transmitted from Habeeb ibn Hujr al-Qaysi, may Allah have mercy upon him, who said: “It used to be said: “How excellent Iman is when adorned with knowledge! How excellent knowledge is when adorned with action! How excellent a deed is when adorned with gentleness!” [7]

[a] Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/whatever-is-below-the-ankles-from-the-garment-will-be-in-the-fire-long-trousers-without-kibr/

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah 1/152

[2] Al Bukhari 6008

[3] at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/277

[4] Siyar A’lam An-Nubulaa 5/133

[5] Siyar A’lam An-Nubulaa 3/388

[6] al-Amr bi-l-Maʿrūf wa-l-Nahy ʿan al-Munkar by Ibn Abī al-Dunyā. page 48

[7] Reported Ibn Al-Mubaarak, may Allah have mercy upon him, in Az-Zuhd 1336

Every Scholar Has His Special Students, But the Real Measure Is Who Fears Allah Most

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

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

Whenever you have more humility in pursuit of knowledge through the Shariah, the scholar becomes more devoted to you (i.e. pays closer attention to your needs). This is why you find that many of the scholars have a special student because he (i.e. this student) has good manners when speaking, dealing and walking with the Shaikh, thus, the Shaikh trusts him, devotes (more time and effort to him) in knowledge, gives him knowledge which others are not given, (shares his) life experiences related to knowledge, his experiences with the scholars and circumstances”. [An Excerpt from Sharh Al-Arba’een. Pages 21-22] [end of quote]

The statement of the Shaikh is something we can observe. Even though all the scholars benefit the entire Ummah, they have special students in the East and the West. Similarly, the senior students, regardless of where they may be, will also have younger students of knowledge whom they give special attention to due to the good they know about them. We love all of them—seniors and juniors—and we ally with all of them, InShaAllah, upon the Sunnah, truth, and justice. Regardless of their varying degrees of Ilm, which Allah portions out to the students, their main goal is not merely gathering Ilm and attachment to any noble man. Rather, the goal is to follow clear proof, regardless of how strong their attachment to the scholar is, how many years they have spent with him on a regular basis, their regular correspondence with scholars, yearly visits, or whether they have not directly sat with the scholar much, but he knows and recognises their virtue and efforts as students of knowledge and has given them Tazkiyah. So, the goal is to be upright and truthful in private and public, regardless of one’s level of knowledge and experience. And Allah alone knows best who among them is the most Taqiy, as Allah, The Most High, said:

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

He was most knowledgeable of you when He produced you (in the form of Ādam) from the (materials of the) earth and when you were fetuses in your mothers’ wombs. So do not praise and ascribe purity to yourselves, for He is most knowledgeable of the one who is fearfully dutiful (to Him). [An-Najm 32]

We ask Allah to protect us and all of them, and include us among those who truly fear Him in private and public.