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Author: Abdullah Jallow

Healthy Competition in the Pursuit of Virtuous Deeds

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

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

Healthy Competition

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding praiseworthy competition:

Every competitor competes the other and is happy when joined, as the companions of the Messenger, peace and blessings of Allāh be upon him, used to compete in good and they were pleased when others joined them; rather they used to encourage one another whilst competing. This is seeking to be foremost in (good deeds). Allah [The Most High] said: [ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ-So hasten towards all that is good].

Allah [The Most High] said:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

Race one with another in hastening towards Forgiveness from your Lord (Allah), and towards Paradise, the width whereof is as the width of heaven and earth. [57:21]

Umar Ibn Al-Khattab, may Allāh be pleased with him, used to hasten towards (good deeds to compete) AbuBakr, may Allāh be pleased with him, but he never won. [1]

Umar, may Allāh be pleased with him, said: One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [2]

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

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them. [3]

[1] Ar-Ruh 431-432

[2] Sahih Abi Dawood 1678

[3] Mukhtasar Minhaj Al-Qaasideen. page 199-201

[42] Ascent and Decline of the Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam.

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

Sultan Abdul Hamid viewed the idea of the Islamic University as a strategy to fulfill specific goals, such as:

Tackling the adversaries of Islam who are influenced by Western education, especially those occupying critical administrative and political positions in Islamic nations overall, and more specifically within the Ottoman Empire, and to assert their limits when they come to understand that a formidable and robust Islamic barrier is obstructing their path.

Efforts to curb the ambitions of European colonial powers and Russia emerge when they recognize that Muslims have come together as one, becoming aware of their colonial intentions and opposing them through Islamic unity. This demonstrates that Muslims can form a formidable political and military force in response to the cultural, intellectual, and doctrinal encroachments from Russian and European Christianity.

The new Islamic unity plays a crucial role in shaping global politics. The Ottoman Empire regains its strength as a caliphate, facilitating its revitalization and equipping it with modern scientific advancements across various fields. In this manner, it can reclaim its identity and serve as a historical lesson. It is asserted: “Indeed, working to fortify the Islamic political and social entity is preferable to neglecting it and establishing a foreign entity both intellectually and socially on the same land. Reviving the caliphate position should serve as a powerful instrument rather than a mere formality as it was for a period, ensuring that the sultan is not the sole figure confronting the ambitions of the West and its internal agents, but rather nurturing a collective awareness among all Muslim communities. He will be the symbol, the guide, and the unifier.

The British historian Arnold Toynbee highlighted this when he remarked: “Sultan Abdul Hamid sought, through his Islamic policy, to bring Muslims around the globe together under one banner, representing nothing short of a counter-offensive by Muslims against the Western world’s attack on the Muslim domain.”

Consequently, Sultan Abdul Hamid made full use of all the resources available during his reign by enlisting advocates from diverse nationalities across the Islamic world. This included scholars, influential political figures, and missionaries who traveled to various regions to engage with Muslim communities, comprehend their needs, and communicate the Sultan’s views and directives. His goal was to spread Islamic knowledge, set up Islamic study centers both at home and abroad, publish vital Islamic texts, and for the first time in Ottoman history, implement Arabic as the state language, a process now referred to as the Arabization of the Ottoman state. He also prioritised the renovation and construction of mosques and places of worship, launched fundraising initiatives to restore mosques globally, enhanced transportation to link different areas of the Ottoman Empire, aimed to win the allegiance of Arab tribal leaders, and founded a school in the capital of the caliphate to educate the children of tribal chiefs and prepare them for administrative roles. Furthermore, he sought to secure the backing of Sufi leaders, utilised the Islamic press to promote unity among Muslims, employed certain newspapers to advocate for this cause, and focused on fostering scientific and technological advancements within the Ottoman state, modernising it as needed.

A group of advocates, including Jamal al-Din al-Afghani (footnote a), Mustafa Kamal from Egypt, Abu al-Huda al-Sayyadi from Syria, Abdul Rashid Ibrahim from Siberia, and the Sanusi movement in Libya, among others, came together to champion the cause of Islamic unity.

Firstly, Jamal al-Din al-Afghani and Sultan Abdul Hamid: Jamal al-Din al-Afghani endorsed Sultan Abdul Hamid’s vision for Islamic unity and suggested initiatives that went beyond the Sultan’s aspirations. The Sultan envisioned a unified purpose among Islamic nations and a cohesive movement, which would represent a practical emotional unity, while the caliphate would embody dignity and strength. In contrast, al-Afghani offered the Sultan a strategy aimed at uniting both Sunni and Shia Muslims. (footnote b) In this context, Sultan Abdul Hamid’s perspective was confined to merging the political efforts of the two factions to combat global colonialism. He significantly gained from Afghani’s advocacy for Islamic unity, despite their differing ideologies. Several factors contribute to this divergence, including:

Afghani’s belief in the unity of Muslims, while simultaneously supporting the revolutionaries against Sultan Abdul Hamid from the Turkish nationalists and the Ottomans in general.

Afghan’s call for the unity of Islamic peoples, aiming for a cohesive structure like a single building, stands firm against European nations intent on dividing the Ottoman Empire and contributing to its downfall. Simultaneously, he did not address French colonialism, not even with a word of condemnation, at a time when Sultan Abdul Hamid needed to resist the French in North Africa.

His condemnation of British colonialism, even though Sultan Abdul Hamid mentions: that the Ottoman intelligence obtained a plan prepared in the British Foreign Office, in which Jamal al-Din al-Afghani and Blunt participated. This plan aimed to remove the caliphate from Sultan Abdul Hamid and from the Ottomans in general. Blunt is a British politician working in the British Foreign Office and the author of the book “The Future of Islam,” in which he explicitly called for efforts to strip the caliphate from the Ottomans and bestow it upon the Arabs. Mustafa Kamal Pasha, the leader of the national movement in Egypt, responded to Blunt in his famous book “The Eastern Question.”

He stated: In summary, the distinguished author of “The Future of Islam” posits – reflecting the hopes of his community – that it would be most appropriate for Islam to designate England as its state, with the caliph being English. In light of Russian ambitions and the conflicts waged by Russia against the Ottoman Empire, along with their annexation of Ottoman lands, al-Afghani’s perspective on Russian expansion was unique in relation to the idea of Islamic unity; he recognized the crucial and strategic interests that Russia held in India, which necessitated their occupation. He did not contest this potential occupation; instead, he recommended that the Russians adopt the most sensible and practical strategy to achieve it, proposing that they collaborate with Persia and Afghanistan to facilitate access to India, on the condition that these nations would partake in the gains and advantages. The theological disagreement that emerged among scholars in Istanbul and al-Afghani, coupled with the release of Shaikh (Khalil Fawzi’s) book titled: “The Cutting Swords” which sought to challenge al-Afghani’s views, and al-Afghani’s reticence regarding this issue, as well as his lack of self-defense. The book was originally in Arabic and subsequently translated into Turkish during that period.

The Sultan sought to centralise power in his own hands after facing challenges from his ministers, military leaders, and influential figures swayed by Western ideologies. These individuals aimed to create a European-style democracy featuring an elected council that would represent all the diverse peoples of the Ottoman Empire. However, Sultan Abdul Hamid was against this idea, contending that Muslim representatives would only make up about half of the parliament’s total members. On the other hand, Jamal al-Din al-Afghani was a proponent of democracy and opposed the concentration of authority in one person, championing the cause of free speech. In his memoirs, the Sultan  described Jamal al-Din al-Afghani as a fraud with connections to British intelligence:

“I discovered a scheme devised in the British Foreign Office by a fraud named Jamal al-Din al-Afghani and an Englishman named Blunt, which proposed to strip the caliphate from the Turks. They suggested to the British that Sharif Hussein, the Emir of Mecca, should be declared the caliph for Muslims. I had known Jamal al-Din al-Afghani personally. He was in Egypt and was quite an imposing figure. At one point, he claimed to be the Mahdi and proposed that he should incite all the Muslims in Central Asia. I recognized that he was not capable of such an undertaking, and he was aligned with the English. It seemed very likely that the English had groomed him to test my resolve, so I promptly declined, leading him to form an alliance with Blunt. I called him to Istanbul with the help of my father, Al-Huda Al-Sayyadi Al-Halabi, a man esteemed across the Arab world. Both Munif Pasha, the former guardian of the Afghans, and the poet Abdul Haq Hamid played a role in this situation, leading to Jamal al-Din al-Afghani’s arrival in Istanbul, from which I ensured he would not depart again”.

Concerning Jamal al-Din al-Afghani’s perspective on Sultan Abdul Hamid, he remarked: “If Sultan Abdul Hamid were measured against four of the most exceptional men of his time, his intellect, shrewdness, and political skill would surpass theirs. This is particularly evident in his ability to manage his associates. It is not surprising that he successfully navigates the challenges to his rule posed by Western powers, leaving his opponents content with his presence, behavior, and reasoning, whether they are kings, princes, ministers, or ambassadors.”

He continued: “I observed him mastering the complexities of political matters and the motives of Western nations, always ready with a contingency plan for any crisis that could arise for the king. What impressed me the most was the covert strategies and formidable tools he created to thwart Europe from orchestrating any perilous actions against the Ottoman Empire, making it clear to them that the disintegration of the Ottoman sultanate would only result in widespread devastation across all European lands”. He remarked, “Regarding my observations on the Sultan’s vigilance, his wisdom, caution, and preparedness to counter the schemes of Europe, along with his noble intentions and commitment to uplift the state, which would, in turn, elevate the Muslims collectively, it inspired me to reach out to him, and I pledged my allegiance to him for the caliphate and kingship. I was fully aware that the Islamic territories in the East cannot evade the traps set by Europe, nor the efforts to weaken, divide, and ultimately diminish them one by one, except through a united awakening, awareness, and solidarity under the banner of the supreme caliph.”

The mystery surrounding Jamal al-Din al-Afghani is intriguing; some support him while others cast accusations. For example, Mustafa Fawzi Abdul Latif Ghazal’s book, “The Call of Jamal al-Din al-Afghani in the Balance of Islam,” argues that he played a role in the nation’s decline in modern history. In contrast, Dr. Mohsen Abdul Hamid’s work, “Jamal al-Din al-Afghani: The Misunderstood Reformer,” depicts him as a reformer, despite claims of his involvement with Masonic lodges. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/462-468]

—————————————————————–

Footnote a: Jamal al-Din al-Afghani: 

https://abukhadeejah.com/jamal-aldin-afghani-muhammad-abduh-rashid-rida-hasan-albanna-radicals-modernists/

http://www.ikhwanis.com/articles/oqqxcoo-the-baatinee-movements-secret-organizations-freemasonry-al-ikhwaan-al-qaidah-and-isis-part-3.cfm

Footnote b: Unity between Sunni and Shia:

https://abukhadeejah.com/understanding-the-differences-between-ahlus-sunnah-and-the-shiah-free-leaflet-download-print-share/

http://www.shia.bs/index.cfm

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 89

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

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

If a scholar – a criticiser- refutes a person who deserves to be refuted and warns against him due to his bidah, he [this refute, criticiser, scholar] is from the people of justice – those who are sincere to the religion of Islam and the Muslims, and he is not an oppressor; rather, he is a person who has fulfilled an obligation. If he keeps quiet about someone who deserves to be refuted and warned against, he is one (guilty of) betrayal. If he remains silent to the extent that he defends and shelters bidah and its people, then indeed he has destroyed himself, dragged those who listen to him into a mess, active in aiding falsehood and rejecting truth.

Al-Mahajjah Al-Baydaa Fee Himaayah As-Sunnah Al-Gharraa Min Zallaat Ahl Al-Akhtaa Wa- Zaighi Ahl Al-Ahwaa’ page 31

Sects

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin, The Salaf - Pious Predecessors, Uncategorized.

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

Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al- Mubarak, may Allah have mercy upon him, “How many sects has this Ummah spilt into?” He said, “The foundation of the sects are four: The shia, the haruriyyah (i.e. khawaarij), the qadariyyah and the murji’ah. The shia split into twenty-two sects, the haruriyyah split into twenty-one sects, the qadariyyah split into sixteen sects and the murji’ah split into thirteen sects. (1)

The Druze

Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:

The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]

They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).

The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.

They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. (2)

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

The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….(3) [Footnote b] 

Sects of The Yahud

Some-Deviated-Sects-Amongst-Banee-Israaeel-And-The-One-That-Resembled-The-Khawaarij-In-Fanaticism-Extremism-and-Violence.pdf
https://salafidawahmanchester.com/wp-content/uploads/2021/05/Some-Deviated-Sects-Amongst-Banee-Israaeel-And-The-One-That-Resembled-The-Khawaarij-In-Fanaticism-Extremism-and-Violence.pdf

_______________________________

Footnote a:

The meat of the Muslims, Jews and Christians: Ahlul-Kitāb: Halāl and Harām in Islam (Islam 4.3)

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

[1]Al-Ibaanah of Ibn Battah 1/379-380

[2] An Excerpt from Majmu al-Fatawa 155-162

[3] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.

Scorpions!

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Deviated Callers & Individuals, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

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

Remember this when defenders of Ahlul Bidah from Jordan or other locations attempt to provoke or start an intellectual battle after the death of the Scholars, especially after the passing of Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him and all the scholars of Ahlus Sunnah who have passed away Amin.

Imam Al-Barbahari, may Allah have mercy upon him, said, “The likeness of the people of Bidah is that of scorpions burying their heads and bodies in the sand and leaving their tails out; so when they are able they sting. Likewise, the people of Bidah hide themselves within the people and when they are able, they convey what they desire”. [1]

Ameerul Mumineen Umar Ibnul Khattab, may Allah be pleased with him, said: People were (sometimes) judged by the revealing of a divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer anymore [new revelation]. Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good. [Al-Bukhari 2641]

Imam Abdul-Azeez Bin Baz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will held against him and an evil suspicion is held about him”. [2]

Al-Allaamah Rabee Bin Haadee Al-Madkhalee, may Allah preserve him, said: “Destructive Good Suspicion” is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth (i.e. the Prophets and their true followers), and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the soofiyyah, the murji’ah, the qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their shuyukh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribee and his followers have a share of both this destructive good suspicion and destructive evil suspicion. [3]

[1] Tabaqaat Al-Hanabilah: 2/44

[2] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy 2/397. footnote 1

[3] Majmu 13/363-364

The Tongue and Conscience

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

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

Question: I have heard that the one remains silent in the face of truth is akin to being a mute devil. Is this correct?.

Yes, this was stated by some of the pious predecessors. It is not a hadith from the Prophet, peace and blessings of Allah be upon him; rather, it is stated by some of the scholars who said: “The one who remains silent about the truth is a mute devil, while the one who speaks falsehood is a speaking devil.” Therefore, the individual who utters falsehood and calls to falsehood, this one is a speaking devil.

The individual who remains silent in the face of truth when capable, neither enjoins good nor forbids evil, nor changes what is obligatory to be changed and keeps quiet while being able to speak, this one is said to be a mute devil- from the devils among humankind. This is because it is obligated to a believer to denounce falsehood and calls to good. If he is able, it is obligated to him, as Allah – The High and Exalted, said:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Aal Imran 104]

He, Glorified and free from all imperfections, said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden). [Al-Tawbah 71]

He, [the prophet – (peace and blessings of Allah be upon him)] said: “If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all”. [Sahih Abu Dawud 4338]

He, peace and blessings be upon him, said: “Whoever among you witnesses evil should change it with their hand; if they are unable, then with their tongue; and if they cannot, then with their heart; and that is the weakest form of faith”.

This makes it clear to us the obligation of denouncing evil based on one’s ability: with the hand, then with the tongue and then the heart. Therefore, the one who remains silent about denouncing evil, while being capable and without any hindrance, is akin to a mute devil. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said: Stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: “O so and so! Fear Allah! This is not permissible; this is Haram, or this is obligated to you,’’ and clarify it with evidence from Shariah. [Footnote a] As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorised by the ruler, such as organisations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [2]

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

One must know that neither is it conceivable to the intellect (i.e. sound intellect) nor (plausible) in the religion to seek the pleasure of the creation [i.e. mankind and Jinn] due to two affairs: First, Imam Ash-Shafi’i, may Allah have mercy upon him] said, “The people are an unattainable goal”. Therefore, it is obligated to you to (pursue) that which would rectify your affairs and adhere to it; abandon its opposite and do not concern (yourself) with it. Second, indeed, we have been commanded to (seek) the pleasure of Allah and His Messenger, as Allah [The Most High] said:

وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ

But it is more fitting that they should please Allah and His Messenger (Muhammad), if they are believers.[Al-Tawbah. 62]

“So fear them not, but fear Me, if you are (true) believers. [Aal Imran. 175]

“Therefore fear not men but fear Me”. [Al-Ma’idah. 44]

“Then fear fear Me (Allah) much (and Me (Alone), i.e. be away from all kinds of sins and evil deeds that Allah has forbidden and do all that Allah has ordained and worship none but Allah”. [Al-Nahl. 51]

“And fear Me and Me alone”. [Al-Baqarah. 41]

It is obligated to us to fear Allah – fear Allah concerning the (rights) of the people- neither harm them with our hearts (i.e. blameworthy hatred, malice etc.) nor with our limbs (i.e. physical harm); fulfil their rights with our hearts and limbs (i.e. wish them good, love for them what we love for ourselves, physically do what will benefit them etc.), but do not fear them and leave what Allah and His Messenger commanded. The one who adheres to this path will (reach) the (praiseworthy) outcomes, just as Aa’isha, may Allah be pleased with her, wrote to Mu’aawiyah, may Allah be pleased with him and his father, and said, “To proceed: Indeed, whoever seeks the pleasure of the people at the expense of Allah’s displeasure will (earn) Allah’s displeasure and Allah will cause the people to be displeased with him. And the praise of the people will become blame against him. And whoever seeks Allah’s Pleasure at the expense of people’s displeasure, will (earn) Allah’s Pleasure and Allah will cause the people to be pleased with him”.

Therefore, a person’s concern and intention should be nothing else but to (seek) the Pleasure of Allah and to avoid Allah’s displeasure. There is no might no power except with Allah. [3]

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

If all the people were pleased with you and Allah is not pleased with you, then indeed it will not benefit you except the Pleasure of Allah, for indeed if Allah is pleased with you, He will make people become pleased with you and make their hearts incline towards you, as it has been reported in a hadeeth, “Indeed, when Allah loves a servant, He calls Jibreel and says, ‘Verily, I love this person so you should love him’. Then Jibreel loves him and makes an announcement in the heavens, saying, ‘Indeed, Allah loves this person and you should love him’, so the inhabitants of the heavens love him. Then he is granted the [pleasure and acceptance] of the [people] in the earth”, just as Allah said:

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Verily, those who believe [in the Oneness of Allah and in His Messenger (Muhammad) and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). [Maryam. 96]

However, if a person seeks after the pleasure of the people at the expense of Allah’s displeasure, the affair will be the opposite. Allah will be angry with him and will make the people become angry with him. This is why when Mu’aawiyah, may Allah be pleased with him and his father, became the Khaleefah, Aa’isha, may Allah be pleased with her, wrote to him, saying, “I heard the Prophet, peace and blessings of Allah be upon him, say, ‘Whoever seeks the pleasure of Allah at the expense of the displeasure of the people, Allah will suffice him against the people. Whoever seeks the pleasure of people at the expense of Allah’s displeasure, Allah will leave his affair to the people’”. [4]

Footnote a: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West.

[1]https://binbaz.org.sa/fatwas/17956/%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%B3%D8%A7%D9%83%D8%AA-%D8%B9%D9%86-%D8%A7%D9%84%D8%AD%D9%82-%D8%B4%D9%8A%D8%B7%D8%A7%D9%86-%D8%A7%D8%AE%D8%B1%D8%B3

[2] Fataawa Ibn Baaz 8/208

[3] An Excerpt from ‘Majmu Al-Fatawa 3/233

[4] An Excerpt from ‘Riyaad As-Salihin 1/163

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali 88

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Scholars of Islam, Worship - 'Ibaadah'.

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

Telephone Link Between Al-Allamah Rabee, may Allah have mercy upon him, and the “Strangers Brigade” dated 2nd Ramadan 1420 AH

Questioner: The brothers here have realised that there is no path to guidance and truth except by returning to the scholars — the scholars of Ahl As-Sunnah — in this era, asking them, and adhering to their statements thereafter. Now, we present to you the most critical issue currently unfolding on the Algerian scene, which is the ongoing conflict between us and the ruling regime for the past eight years. We seek to know your opinion on this matter together with the largest platoon.

We have questions that we urgently need you to clarify the truth for us, so we hope, dear Shaikh, for a thorough and clear explanation. Please open your heart to us and perhaps Allah may guide back to the truth those who have strayed from it, and Allah’s aid is sought!

First question: What is your opinion on the ongoing conflict in Algeria? On what basis do you form your statements and stance, dear Shaikh, knowing that we adhere to the Salafi methodology, uphold the banner of Ahl As-Sunnah Wal Jama’ah, and disassociate ourselves from Jama’ah Takfir Wal-Hijrah that commit massacres and atrocities? We also disassociate ourselves from the proponents of illegal partisanship who revolve around elections and partisanship, among other things?

The Shaikh: May Allah reward you with goodness. I am currently preparing to go to the prayer at Masjid Al-Haram. I want to remind you of the fatwas from scholars and Imams of the Sunnah in this era, such as Shaikh Al-Albani, Shaikh Ibn Baz, and Ibn Uthaymeen. Have you heard and read their fatwas?

Questioner: Yes, we have received them, but some doubts have prevented us from benefiting from them, and we need your answers to these, O our Shaikh.

The Shaikh: “Therefore, the answers to these questions will be postponed until I return from prayer at the Masjid Al-Haram”. Then, the Shaikh made another appointment for later that same day. But before the call ended, the Shaikh added: “I have a quick question for you: What percentage of these individuals are Salafis?”

Questioner: They are a large group, O our Shaikh, a very large group!

The Shaikh: Good, if they are Salafis, why didn’t they refer to the scholars before getting involved in this problem?

Questioner: They were actually relying on a fatwa from Shaikh Nasir Ad-Din al-Albani — I mean — an old fatwa, but it has now become clear that it wasn’t — you know — as strong and sound as they thought, and Allah knows best.

The Shaikh: Good, InShaAlllah, in any case, the investigation will continue later. 

And at the appointed time, the revolutionaries contacted the Shaikh

Questioner: We would like to inform you that the ones speaking to you now are your brothers from Algeria, specifically the fighters of the “Salafi Group for Preaching and Combat”, and we are part of one of its brigades: “The Strangers Brigade” in Bouira. Of course, we’ll return after having received insights from the scholars, and we would like to present you with some questions. We had already given you the initial part this morning, and now we are providing you with the details, InShaAllah. Generally, I would like to provide you, our Shaikh, with an overview of the events that have transpired from the beginning until today; so that you have a complete picture of what has occurred, InShaAllah.

As you know, our Shaikh, the issue began with the emergence of the “Islamic Salvation Front” on the scene. The concept of partisanship and elections came into play, but then the elections were halted, leading to the events that unfolded during that time. In 1992, a group among the Takferis initiated acts of violence, while the “Islamic Salvation Front”, during that period, was only supporting the fight through media, encouraging the youth to participate. After that, it spread among the brothers that Shaikh Nasir Ad-Din al-Albani had issued a fatwa regarding this fighting, saying: “Hasten! Hasten!” There is an audio recording from that time, amidst the media circumstances and the changing conditions, I mean the youth began to join these fighters in waves.

The Shaikh: Let me hear the tape of al-Albani.

Questioner: What Shaikh?

The Shaikh: Let me hear the words of Shaikh al-Albani where he said “Hasten! Hasten”.  I say: Let me listen to the voice of Shaikh Al-Albani, whose fatwa you have relied upon.

Questioner: The tape is available, but it is based on a reality that does not correspond to the one that the Shaikh was asked about; it did not provide the correct circumstances. It was made to seem to him that there were certain provisions, and that there were 7 million and 3 million, and so forth. Thus, the Shaikh said: “Hasten! Hasten!” as if he understood the opposite of the true circunmstances, leading to the situation that occurred.

The Shaikh: I say, may Allah bless you: Praise be to Allah, and peace and blessings be upon His Messenger, his family, and his companions, and those who follow his guidance. Now, I see that you distinguish between the Salafis and the Takfiris?

Questioner: Yes, indeed!

The Shaikh: From what you’ve said, I understand that you disassociate yourselves from those who declare an unrestricted takfir against the people. Does this imply that you also engage in takfir?

Questioner: Yes, indeed! Yes, indeed! We are not in that manner, but rather in a different way.

The Shaikh: What is your form of takfir?

Questioner: The group declares takfir on the ruler, which is why they have revolted against him.

The Shaikh: The ruler, the army, the ministers, and those around them?

Questioner: Yes indeed! Anyone who joins the ruler’s faction is fought alongside him!

The Shaikh: Do they fight him on the grounds that he is an unbeliever?

Questioner: No, not in the sense of a specific act of disbelief. Not every individual in the faction is considered specifically an unbeliever, O our Shaikh!

The Shaikh: Do you consider the ruler to be an unbeliever at present?

Questioner: Yes, indeed!

The Shaikh: Why do you label him as such?

Questioner: Based on the fact that he has set aside Islamic law and replaced it with man-made laws, and he has fought against Muslims, and Shaikh Nasir Ad-Din al-Albani has issued a fatwa on this matter, as I mentioned to you earlier.

The Shaikh: No! Now, what about the new fatwa from Al-Albani?

Questioner:  The new one? This is where our confusion and bewilderment lie, O our Shaikh!

The Shaikh: Al-Albani declares the rulers of Algeria to be disbelievers? Did Al-Uthaymeen or Al-Fawzan say that the rulers are disbelievers? Laa Hawla Walaa Quwwata Illaa Billaah!

Questioner: They did not say that, O our Shaikh.

The Shaikh: Good, and you believe that their disbelief is evident and that there is a proof from Allah, as if they said that Islam is not suitable, that it is backward, and that these laws are better than Islam. Did they say this?

Questioner: We have not heard this from them, O our Shaikh.

The Shaikh: Therefore, you have no clear evidence that they are unbelievers upon a clear (blatant) disbelief. This should be treated according to what has been mentioned in the hadiths that have been transmitted from Allāh’s messenger, peace and blessings of Allāh be upon him, about the Muslim’s stance towards a deviated ruler – the rulers whose good deeds you know and approve and disapprove of their evil deed, about whom he (the Prophet) was said: “They are guided by other than my guidance and follow a path other than my Sunnah”. And there are many hadiths on this matter to the extent that when the Prophet was asked: “Should we fight them?” He replied: “No, not as long as they establish prayer among you”. This means they deviate while in Islam to the very end. If they continue to pray and claim to be Muslims, they should not be fought or rebelled against. Do you understand these points?

Questioner: We listen to you, our virtuous Shaikh, and we are learning from you now.

The Shaikh: Yes, may Allah bless you, study these hadiths, study the statements of the scholars, and study the speech of Al-Albani. You must seek knowledge. Then I ask you: after eight years, what are the fruits of this fighting? What have the Muslims gained from this Jihad?

Questioner: So far, nothing, Shaikh!

The Shaikh: How many have been killed, how much wealth has been lost, how many rights have been violated, and so on?

Questioner: A lot! A lot!

The Shaikh: So many! So many! You have supported this situation, you have backed the Takferis who shed blood, and they have been emboldened by your, and you aided them. You say that you are Salafis and that you oppose their views, but they benefit from your support, and their boldness (in committing crimes) against this society increases through you, crushing them, leaving them with neither (practice of the) religion nor worldly possessions! Is Islam pleased with these qualities?!

Questioner: No, our Shaikh! We have indeed had conflict and disputes with them.

The Shaikh: What led the Algerian people, including its youth, students, and others, to embrace Salafism? Was it this current situation or the time of the revolution and turmoil?

Questioner: The current situation is not better!

The Shaikh: Good, you fought to improve the situation compared to what it was?

Questioner: Yes, indeed! Yes, indeed! It’s an evil situation, O our Shaikh, it’s an evil situation until now!

The Shaikh: Do you not find a lesson in this?! Isn’t this proof that this jihad stemmed from ignorance, and (dubious) Fatwas, we ask Allah for safety. They did not seek guidance from scholars, and instead took the wicked ones – ignorant ones- as leaders – who issue rulings without knowledge, leading themselves and others astray, and they did not stop at misguidance only, but went further to spill blood and destroy Islam. Islam has been severely and horrifically destroyed in Algeria due to the actions of these people!! Perhaps if they had not rushed and had approached knowledge with insight, the Islamic state in Algeria might have been a reality. However, due to their ignorance and ill intentions—because their motives are corrupt and they seek only power—they do not aim to elevate the word of Allāh. They desire to ascend to the pinnacle of governance, which is why they have created elections, democracy, and empty rhetoric. Their only focus is on wrestling with the rulers, and their sole concern is to reach the heights of power. After achieving that, they turn their backs on Islam, just as their counterparts have done in Sudan, Turkey, and elsewhere.

If these individuals were to gain power, they would increase fear and oppression among the people, straying further from Islam…So now… take heed from what has transpired, and roll up your sleeves to gain knowledge and guide this good nation back to the Book of Allah and the Sunnah of the Messenger, so that it may return to its former state before this turmoil, and then advance towards achieving the goals that Islam aspires to.

Questioner: Our Shaikh! According to your statement, it seems that one cannot declare a ruler to be a disbeliever, even if he rules by laws other than what Allah has revealed, until the scholars make such a judgment.

The Shaikh: Yes! The scholars must first see a clear act of disbelief, and then after the fatwa is issued, the question arises whether to fight or not; because Allah says: 

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِن قُوَّةٍ وَمِن رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ

And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.  [Al-Anfal 60]

This applies if they are disbelievers. I had some young men come to me at the beginning of this conflict, and I asked them: Have you prepared for battle, considering they are disbelievers in your eyes? They replied: No! I said: You do not have power, while they possess aircrafts, tanks, and so much more, backed by Britain, America, and all the other nations. You have nothing at your disposal, so you haven’t prepared the necessary measures to instill fear in the enemy of Allah. Instead, you have only prepared what encourages the enemy of Allāh against you and Islam. Even if the ruler is openly a disbeliever, in Algeria or elsewhere, it is essential to refer to the scholars. They are the ones who can assess the benefits and harms, determining when fighting is justified and when it is not, and so on. It should not be left to the foolish, the ignorant, or those with ambitions for power. This is a mistake, and you have seen the consequences of this recklessness.

You must repent to Allah, the Exalted, for you may not escape accountability before Him regarding the blood that has been shed, the honour that has been violated, and the wealth that has been stolen and plundered. So turn to Allah with a sincere repentance — may Allah bless you — for you bear the responsibility before Allah, the Mighty and Majestic, because you have participated with these people. Therefore, repent to Allah with a sincere repentance for what has happened to the rights of the Muslims… the oppressed. Then roll up your sleeves, for Allah accepts repentance. And roll up your sleeves in earnest pursuit of knowledge, and call upon your brothers who remain in the mountains to repent and return to Allah. Convey to them the likes of this. [An except from this video: https://youtu.be/2-IZRfLsxwY?si=xrNXOqvl3OgmTchk ]

The motivation behind sharing this excerpt stems from a conversation I had with Ustaadh Zaid Khalid, may Allah preserve him, on Monday. We discussed how even senior scholars refer their elders, during which he recounted an incident and provided me with this Youtube video in which Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, directed these individuals to the Fatwa of the senior scholars prior to addressing their doubts.

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 87

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

The Wasiyah of Shaikh, Al-Allamah Rabee Bin Hadi Umayr Al-Madkhali, may Allah have mercy on him, who passed away on the night of Thursday, the 15th of Muharram, 1447 AH. His (Janazah) prayer was performed in the Prophet’s Mosque at dawn on Thursday. He was buried in the Baqi, may Allah have mercy on him and grant him a spacious abode in Paradise.

The text of the Shaikh’s Wasiyah

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

Indeed, all praise is due to Allah; we praise Him, seek His assistance, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and from the evils of our deeds. Whomever Allah guides, there is no one to misguide him, and whomever He (abandons) to stray (due to their own fault), there is no guide for him. I bear witness that there is no deity worthy of worship except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger. To proceed:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah. [1]

يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you. [2]

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًا سَدِيدًا
يُصْلِحْ لَكُمْ أَعْمَٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا

O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). [3]

Indeed, the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him. The worst of all matters are the newly introduced ones (in the religion), and every newly invented matter (in the religion) is a Bidah, every Bidah is misguidance and every misguidance is in the fire.

This is a Wasiyah for all the Muslims – from a weak servant (of Allah) who is about to leave this worldly life and approaching the Hereafter – to fear Allah as He should be feared, hold firmly to His rope altogether, not to be divided and not to divide their religion; for in the fear of Allah and holding firmly to His rope – the Book (i.e. the Qur’an) and the Sunnah – (depends) their happiness and Siyadah in this worldly life (ie. honour, nobility, upright leadership, dominance, authority in this worldly life) and the Hereafter (i.e. honour, safety in the Hereafter); and in division and diferring lies their humiliation and disgrace. Their unity and cohesion cannot be accomplished through anything except the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. Therefore, it is (incumbent upon) them to adhere to this great means (or determinant) that leads to happiness in both this worldly life and the Hereafter, and steer clear of what opposes it, (such as) division and differing, which are both the cause of misery and humiliation in this worldly life and the Hereafter.

I advise the Salafis – and they are the ones distinguished through adherence to the Book and the Sunnah, and calling to both of them – that they intensify their efforts in rectifying the conditions of Muslims in (terms) of creed, worship, politics, economics, society, and other aspects of Muslim life that should all be based on the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him. They should make this clear to all the Muslims and highlight their good intentions and objectives, and that they desire nothing else for this Ummah except goodness – every goodness – and that they do not desire except to repel all evils and Makruh (harm, injury, mishap etc) that have befallen this Ummah due to their distance from adherence to the Book and the Sunnah.

I advise the students of knowledge and the scholars [من مختلف الاتجاهات – adhering to the different perspectives, viewpoints] to fear Allah with regards to their Ummah, and to strive with all they are able to return the Ummah to the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and to that which the pious predecessors were upon in terms of creed, worship, politics, social matters, and manners; and that they should completely distance from (vain) desires and the causes of differing that has gravely harmed the Ummah. It is high time for these people to rise to accomplish these noble goals and to steer Muslims away from anything that leads them to weakness and humiliation. The latter part of this Ummah can only be rectified by what rectified its first part. It is (incumbent upon) everyone to understand that this Ummah did not attain superiority over all other nations except that it is the best nation brought forth for mankind, enjoining good, forbidding evil, and believing in Allah.

The early Muslims – the companions and those who followed them in righteousness- attained this Khayriyyah (superiority or virtue over other nations) based on the testimony of Allah’s Messenger, peace and blessings of Allah be upon him: “The best of the people are those living in my generation, then those who will follow the latter and then those who come after them. Then there will come after them people who will be treacherous and will not be trustworthy, they will bear witness without being asked to do so (a), and they will vow, but will never fulfil their vows, and fatness will appear among them”. (b) (4)

And his, peace and blessings of Allah be upon him, statement: “The righteous (pious people will depart (die) in succession one after the other, and there will remain (on the earth) useless people like the useless husk of barley seeds or dates; and Allah will show no concern for them”. (5)

Therefore, it is (incumbent upon) the bearers of knowledge to advise for the sake of Allah, His Book, His Messenger, for the (welfare) of believers, for (the welfare) of Muslims in general and in specific, in order that Allah, the Blessed and Exalted, may rescue those among the Muslims who are in a state of Al-Ghutha (i.e. a state tantamount to uselessness, insignificance, etc) and degradation because there is no other reason for this except due to the distance many among them are from adhering to the Book of Allah and seeking judgment from Allah and His Messenger, peace and blessings of Allah be upon him. If they declare this with diligence and truthfulness, it will lead to great goodness for this Ummah.

We ask Allah, the Blessed and Exalted, to fulfill this and to keep all causes of humiliation and disgrace away from the Muslims, (distanced from) the causes of division, envy, animosity, and hatred, whose effects are felt (observed, perceived) by everyone who wishes good for this Ummah.

Dictated by Rabee Bin Hadi Al-Madkhali On the Thursday evening of 25th of Dhul-Hijjah, 1420 AH.

Written by his student and son, Khalid bin Dhuhai Al-Dhafiri. And he ordered me to publish it in every place, in newspapers and elsewhere.

The Wasiyah of Shaikh, Al-Allamah Rabee Bin Hadi Umayr Al-Madkhali, may Allah have mercy on him (was) written at the end of the year 1420 AH during a time when he was severely ill, may Allah have mercy on him. He dictated it to Shaikh Khalid Adh-Dhafiri while he was on his bed in Al-Awali in Makkah, may Allah forgive him and grant him a place in the highest paradise. [https://rabee.net/9155-2/]

[1] Aal Imran 102
[2] Al-Nisaa 1
[3] Al-Ahzab 70-71
[4] Al-Bukhari 3650
[5] Al-Bukhari 6434

Translator’s addition:

(a) Al-Allamah Rabee, may Allah have mercy upon him, stated in Marhaban Yaa Talib Al-Ilm pages 268-270: They give false testimony, act treacherously and deceitfully. They behave in a very sinful manner and follow evil desires, except those whom Allah safeguards amongst the Ta’ifatul Mansurah– those whom Allah’s Messenger, and blessings of Allāh be upon him, praised. Therefore, it is obligated to us to acquire knowledge for the sake of Allah and act upon it. Ignorance is a deadly disease and knowledge is a weapon that will destroy you if you do not act upon it, and Allah’s refuge is sought.

Regarding the statement, “They will bear witness without being asked to do so”. Imam An-Nawawi, may Allah have mercy upon him, said: “This can mean that they bear witness before being asked, or they bear witness based on falsehood, or they give witness without being from those who are worthy of it”. [Sharh Sahih Muslim 12/17)]. However, there is another Hadith in which the Prophet stated: “Should I not inform you about the best of witnesses, they are those who bear witness before being asked”. The scholars say that what is intended by this hadith is for example: someone has a witness to give on behalf of another person based on truth, but the person does not know about it, so he informs the person about it; or for example, a person has already passed away and another person knows what the deceased person has left behind as inheritance, so he bears witness to that and makes it known. [Fat-hul Baari 5/260]

[b] Regarding the statement, “And fatness will appear among them.’’ – Meaning: These people give importance to the means of fattening themselves – food, drink and over-indulgence. Their only concern is their bodies and fattening themselves. As for being fat without choice, one cannot be blamed for that, just as a person cannot be blamed for being tall, short, black or white. [Majmu Al-Fatawaa 10/1056 -By Imam Muhammad Ibn Salih Al-Uthaymeen, may Allāh have mercy upon him]

This is why shaytan hates the love, harmony and patience between you and your wife!

Written by Abdullah Jallow on . Posted in 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.

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessing of Allaah be upon him, said, “There is Sadaqah (charity) to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one’s way to offer the compulsory congregational prayer is also Sadaqah, and to remove a harmful thing from the way is also Sadaqah”. [Al-Bukhari 2989]

In his explanation of this hadith, Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

Therefore, 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 Allah’s Protection is sought, they only bring into disputes that which will increase it. This type of person is a Shaytan. 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. [1]

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 Allaah 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. [2]

[1] An Excerpt from “Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een” pages 213-217
[2] Rawdah Al-Muhibbeen 188

Supplication for or against the people of Bidah – Clarification of a Senior Scholar

Written by Abdullah Jallow on . Posted in Innovations In Islam (Bidah), 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.

Supplication for or against the people of Bidah – By Al Allamah Ubaid Al-Jabiri, may Allah have mercy upon him.

Question: May Allah bless you, our Shaikh. This is the seventh question from Saudi Arabia. What is the ruling on making Du’aa for the guidance of those who call to Bidah and Fitan, including the Khawarij, concerning the misguidance they are in?

Response: Those who smake du’aa for them have Salaf (a precedent or basis) for doing so; however, the people of Bidah fall into two groups:

A group who are callers to their Bidah, having loyalty and enmity in that. They exert every effort to attack the people of the Sunnah based on lies, falsehood, and slander. Therefore, whoever makes Du’aa against them to be annihilated, eradicated, and for their efforts to be frustrated, and their plots to be repelled against them, he has a precedent. And whoever makes Du’aa for their guidance, I hold that it should be done in a restricted manner, saying: “O Allah! The one among these people who possses goodness, hasten guidance for him and bring him back to You in a beautiful manner. And for the one does not possess goodness, suffice us against him through whatever way You wish”.

The matter does not reach the level of severe reproach, such that the one who makes Du’aa for their guidance is reprimanded, as if they have committed a grave evil or spoken falsehood, contrary to the first (stance), which is to make Du’aa for them in a restricted manner, saying: O Allah! The one among them who possess goodness, hasten their guidance, and for those who do not possess goodness, suffice us with whatever You will”.

One might say, “O Allah! Show us through them the wonders of Your power in them, and make them a lesson for those who take heed.” Na’am (surely), some callers to Bidah display enmity, hatred and attack against the people of the Sunnah, especially the Khawarij among them. If I wished, I could mention their names, but they are well-known, the leaders of the revolutionary thought that began in the year 1411 are well-know. In reality, these people I make Du’aa against them that Allah destroys their plots, frustrates their efforts, show Ahlus Sunnah a lesson through them, and make them a lesson for those who reflect. However, I do not reprimand those who oppose me and make Du’aa for their guidance; I do not reprimand them, as the Prophet – peace and blessings of Allah be upon him – made Du’aa for the guidance of the unbelievers. [paraphrased]

السؤال : بارك الله فيكم شيخنا؛ هذا السؤال السابع من السعودية؛
ما حكم الدعاء بالهداية لدعاة البدع والفتن وحتى الخوارج ممَّا هم فيه من الضلال؟
الجواب :
من دعا لهم بالهداية لهُ سَلَف، لكن أهل البدع قسمان:
قسمٌ هُم دعاة إلى بدعهم، يوالون ويعادون فيها، ويَعْمَلون كُلَّ ما استطاعوا للنيلِ من أهلِ السُّنة كذبًا، وزورًا، وبهتانًا، فمن دعا عليهم بالهلاك، والدَّمار، وإحباط السَّعي، ورَدْ كيدهم في نحورِهم لهُ سَلَف، ومَن دعا لهم بالهداية؛ وأرى أن تكون هكذا مُقيَّدة فيقول: اللهم من تعلم أنه فيه من هؤلاء خير فعجِّل له بالهداية، ورُدَّه إليكَ ردًّا جميلًا، ومن كنت لا تعلم فيه خيرًا فأكفيناه بما شئت
فالأمر لا يصل إلى حد النكير الشديد؛ بحيث من دعا لهم بالهداية يُثَرَّبُ عليه، وكأنه أتى منكرًا من القولِ وزورا، خالَف الأوْلى يعني يدعو لهم دعاء هكذا مقيَّدًا؛ اللهم من كان فيه من هؤلاء خير فعجل له بالهداية ومن ليس منهم فيه خير فأكفيناه بما شئت
وقد يقول اللهم أرِنا فيهم عجائب قدرتك، واجعلهم عبرة لمن اعتبر، نعم بعض دعاة البدع مكشِّرون عن أنياب العداوة والبُغض والنَّيل من أهل السُّنة، لاسيما الخوارج منهم، ولو شِئْت ذكرت أسمائهم لكنهم معروفون، أقطاب الثورة الفكرية العالمة التي انطلقت من عام 1411 معروفون، فهؤلاء في الحقيقة أنا أدعو عليهم بأن يدمِّر الله كَيْدَهم ويخيِّب سَعْيَهم، ويُرِيَ أهل السُّنة فيهم العبرة، ويجعلَهُم عبرةً لِمَن اعتبر، لكن لا أُثَرِّبُ على من خالَفَنِي فدعا لهم بالهداية، لا أُثَرِّبُ عليه، النبي
صلى الله عليه وسلم
دعا بالهداية للكُفَّار
نعم
https://www.youtube.com/watch?v=THZHHyLm5uI