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Author: Abdullah Jallow

[31] Exalt Allah And His Shariah First and Foremost

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

Allah, The Most High, said:

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ

Allah knows the fraud of the eyes, and all that the breasts conceal. [Ghafir. 19]

يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ

Allah knows the fraud of the eyes.

This pertains to the gaze that an individual conceals from their sitting partner and companions. It is discreetly stealing a glance.

وَمَا تُخْفِى ٱلصُّدُورُ

And all that the breasts conceal.

This pertains to the undisclosed actions of an individual. Allah is aware of these concealed deeds. (1)

Allah, The Most High, said:

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

Verily, Allah is the All-Knower of the unseen of the heavens and the earth. Verily! He is the All-Knower of that is in the breasts. [Fatir. 38]

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

It is obligated to a person to be mindful that Allah (knows, hears, and sees everything about them). This awareness should prompt them to focus their attention on Allah, The Mighty and Majestic, directing all their intentions, hopes, and aspirations toward Allah, and their primary concern should always be to seek what pleases Allah. (2)

Allah, The Most High, said:

قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
مَلِكِ ٱلنَّاسِ
إِلَٰهِ ٱلنَّاسِ
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ
مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ

Say: “I seek refuge with (Allah) the Lord of mankind, the King of mankind, the (only) Deity (in truth) of mankind, from the evil of the whisperer (the devil) who whispers evil and withdraws (from his whispering after one remembers Allah), who whispers in the breasts of mankind, of jinns and men.

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

Why (the mention of the word) “Breast” and not “Hearts”? Contemplate the underlying reason behind Allah’s statement:

ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ

Who whispers in the breasts of mankind]; but Allah did not say, “in their hearts.

As-Sadr (breast) serves as the courtyard and residence of the heart, where all matters pass through before reaching the heart. They gather in the breast before making their way into the heart, functioning as a corridor for it. Those who grasp this will comprehend Allah’s statement:

وَلِيَبْتَلَى اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ

[It was] so that Allah might test what is in your breasts and purify what is in your hearts. [Aal-Imran. 154]

Satan infiltrates the heart’s courtyard and dwelling place, casting whatever he desires to cast into the heart; whispers in breast, and his insinuations reach the heart. This is why Allah said:

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ

“Then Satan whispered to him” and did not say, “In him” because the meaning is that he cast that to him and conveyed it to him, so it entered his heart. The heart may be initially untainted; then influenced by whispers (temptations). Sin crosses the mind, causing the heart to imagine and desire it. Gradually, this desire takes on a deceptive allure, captivating the self and leading it astray. Despite the heart’s awareness of the harm and evil consequences, sin continues to be portrayed as desirable, hindering the person from truly understanding its true nature. As a result, the focus shifts solely to the image of sin and indulgence, causing one to forget what lies beyond. This willfully chosen path transforms into an unwavering determination, intensifying the heart’s eagerness to indulge in wrongdoing. (3)

[1] An Excerpt from “Tafsir As-Sadi”

[2] An Excerpt from “Tafsir Surah Luqman page 142” by Imam Muhammad Ibn Salih Al-Uthaymeen.

[3] An Excerpt from “Badaa’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim 3/449-454

You Are Either with the Scholars or with That Other Person

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

“You Are Either with the Scholars or with That Other Person”

A Statement of Truth by Which Repugnant Opinionated Behaviour Is Concealed – Be Alert  O Youth of Salaficentre!

Allah, The Most High, said:

وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

And conceal your speech or proclaim it (openly), indeed, He (Allah) is All-Knowing of what is (hidden) in the breasts (of men). [Al-Mulk 13]

O youth of Salaficentre (Manchester)! Be alert and vigilant when you hear someone saying under the guise of knowledge: “You are either with the scholars or with that other person.” In reality, he means that you must align with those he supports and oppose those he opposes. This statement can be utilised for both truth and falsehood, so remain cautious.

Firstly, it is undeniable that when the truth is clear and unambiguous, we must stand with those who uphold the truth, but not simply based on name-dropping or elevating the status of individuals.

Secondly, the person making this statement leaves the term scholars vague, leading the unsuspecting reader to believe that the opponent lacks scholarly support and should therefore be disregarded. Thus, the speaker monopolises the term scholars in the mind of the unsuspecting reader, exaggerates the credentials of those he supports, either completely overlooks the evidence presented by the opponent or fails to provide any proof to back his position. Nothing remains except that the speaker desires you to follow his preference solely based on his self-perceived authority, insisting that his referenced authorities are superior to those cited by the opponent, regardless of the evidence. This behaviour—regardless of who manifests it —is unacceptable, especially when the opinionated speaker is asked for proof and offers none. Allah said:

وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ
لِيَوْمٍ عَظِيمٍ
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Al-Mutaffifeen. 1-7]

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

and when they have to give by measure or weight to men, give less than due.

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

This noble verse shows that just as a person takes from the people what he is entitled to, it is also obligated to him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this verse are proofs and statements, because what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, thus, it is obligated to a person to also make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good. [Tafsir As-Sadi]

Let us stand firmly against this repugnant opinionated behaviour disguised as a balanced path to reaching the truth while the speaker completely fails to offer any credible proof to back up his claims. Indeed, there is no enforced loyalty or commitment to anyone when evaluating proofs, nor is there an obligation to create a group identity based on anything other than the truth. Therefore, we must uphold justice, as Allah has commanded us to do so on behalf of both allies and opponents. Read here: https://salafidawahmanchester.com/2026/04/13/1-justice-for-all/

Finally: We ask once again, “Where is the proof for the Tabdee against Shaikh Abu Iyaad, may Allah protect him”.

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[4] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

Contemplating Some Reasons Behind Stubbornness After Being Guilty of False Tabdee or Erroneous in Other Matters

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

[6] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

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

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

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, used to say:

Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him [for judgement and judged] based on his manners, path and guidance, thus, whatever is in agreement with this is truth and whatever is in opposition is falsehood. [1]

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

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

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

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

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَـٰنَهُمۡ أَرۡبَابً۬ا مِّن دُونِ ٱللَّهِ

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

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

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

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

Allah said:

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

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

Emulating Scholars Can Only Be In What Is Good

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

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

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

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

Once again, we ask the question, “Where are the clear, knowledge-based proofs for the Tabdee against Shaikh Abu Iyaad, may Allah preserve him? It is important to remember that scholars should only be followed in accordance with obedience to Allāh, The Most High, and His Messenger, peace and blessings of Allah be upon him. 

https://salafidawahmanchester.com/2026/05/23/the-false-tabdee-must-be-recanted-because-neither-shariah-nor-sound-intellect-acknowledges-that-harm-can-remain/

https://salafidawahmanchester.com/2026/05/03/still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/10/2-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/13/3-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/18/4-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/23/5-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-other-matters/

 

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

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

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

A Clarification for the Youth at Salafi Centre Regarding Books, Certificates, and Conduct

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'.

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

And know, may Allah have mercy upon you, that knowledge is not in being able to narrate much and in having many books, rather the scholar is the one who follows the knowledge and the Sunnah, even if his knowledge and his books are limited, and whoever opposes the Book and the Sunnah, he is a proponent of Bidah, even if he narrates much and has many books.

Al-Allamah Rabee Bin Haadi al-Madkhali, may Allah have mercy upon him, said:

He [Al-Barbahari] sees that the abundance of books and knowledge is not a criterion for the required knowledge of Shariah. Knowledge is what benefits; even if this scholar has little knowledge and few books, he will benefit from his knowledge and it is benefited from with regards to belief, methodology, and application. This is the knowledge that counts in the Sight of Allah- the knowledge He loves, loves, and praises its possessors. Allah said:

إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ

It is only those who have knowledge among His slaves that fear Allah]. [35:28]

Hence they [the scholars] said, “Knowledge is to fear Allah”. If one with a lot of knowledge does not fear Allah, he is not a scholar and his knowledge has no value because it is a source of evil to him. The Qur’an is proof for or against you, so evil is the state of that scholar- I seek refuge in Allah – who is under the threat of punishment. The Quran is proof against you, the Sunnah is proof against you and knowledge is proof against you, and Allah’s refuge is sought. He may have many books, but he is misguided. He may have a lot of knowledge of the Arabic language, Tafseer, Hadith, and so on, but he is misguided. This is the knowledge that harms and does not benefit, and it is from this that we seek Allah’s protection, and Allah’s Messenger taught us to seek (Allah’s) protection against it. However, knowledge (in and of itself) is beneficial, so if there is a lot of knowledge and books, it is very good, and there are Imams who have abundant knowledge and many books. If the two are combined: a lot of knowledge and many books, it is desirable; and if devoid of benefitting from this knowledge (i.e. due to misguidance or not acting upon it), then neither an abundance of books or knowledge is beneficial, for it is a source of evil on the person. This is why (Allah stated that) some Prophets said: [وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]. [11:88]

Allah said:
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُون

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [2:44]

Allah said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لَا تَفۡعَلُونَ
ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن تَقُولُواْ مَا لَا تَفۡعَلُونَ

O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do. [As-Saff.2-3]

Some people are merely speakers and they do not act, therefore, a Muslim must combine statements and deeds so that his actions confirm his statements. He calls to belief and believes, and calls to action and acts. This is beneficial knowledge, calling to the Sunnah and adhering to it, fighting Bidah and being serious about fighting it, and being one of the people who are most distant from it. [1]

Certifications

Al-Allamah Rabi Bin Hadi al-Madkhalee, may Allah have mercy upon him, said:

Knowledge is not just about studying and obtaining certificates, but the aim is to gain sound and accurate comprehension – sound understanding in matters of Aqidah, worship, good manners, good etiquettes, and everything related to a believer’s life. It is obligated to believers to fulfil everything in their lives based on Allah’s Book and Sunnah of Allah’s Messenger. The believer performs acts of worship sincerely for the sake of Allah because Allah commands him to be sincere.

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [2]

The Shaikh also said: We have been commanded to learn, therefore, it is obligated to us to learn, practice, and invite (others to the path) of Allah based on the path that Allah has prescribed and made clear to us, the path that the Messenger elucidated and followed, and followed by his companions after him. They propagated Islam across the globe – among various nations. This knowledge and virtue were disseminated primarily through (good) manners – through patience, forbearance, steadfastness in fulfilling duties and responsibilities, truthfulness, honourable behaviour, nobility, noble-mindedness, keeping promises, and similar traits. These manners became apparent to the people, so the hearts, ears, and eyes of the nations embraced this guidance, which the companions of Muhammad upheld. [3]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say “sincere intention in this present era of ours is difficult or it may be impossible because those who seek knowledge do so with the aim of receiving a certificate”.

The Shaikh replied to this statement saying that one’s intention is considered corrupt if knowledge is sought to receive a certificate or a desire for an elevated worldly status through it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. Because of this, even if you were to find a scholar who is good in various affairs of knowledge but he has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. Therefore, based on a person’s intention and choices, the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him: “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it”. [Al-Bukhari. 1473][4]

The Shaikh also stated: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said: [ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ – Verily, the best of men for you to hire is the strong, the trustworthy.] [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [5]

[1] An Excerpt from “Awn al-Baaree Bi-Bayaan Maa Tadammanahu Sharh As-Sunnah Lil-Imaam Al-Barbahaaree 2/688-689

[2] An Excerpt from Marhaban Yaa Talib Al-Ilm. 72 – 73

[3] An Excerpt from Marhaban Yaa Talib Al-Ilm. 86

[4 & 5] An Excerpt from Sharh Hilya Talib Al-Ilm. p22

Reminder to beloved Youth at Salaficentre: The Matter Is Not About the Personality of Ustaadh Musa

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

A Crucial Reminder to the Youth of Salaficentre (Manchester): The Matter Is Not About the Personality of Ustaadh Musa Richardson or Any Other Teacher; Rather, It Is About Upholding Principles and Standing Firmly Upon Justice and Truthfulness

Allāh, The Most High, said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [2]

Before beginning this article with a quote from Shaikh Al-Islam Ibn Taymiyyah, may Allāh have mercy upon him, we want to clarify that neither Ustaadh Musa, may Allāh grant us and him success – nor anyone else mentioned in this article is being accused of Hizbiyyah. Instead, the information presented here is solely a reminder for our beloved youth, as it is our responsibility to offer clarifications to the youth of our Markaz (Salaficentre) so they can grasp these issues and remain vigilant, while seeking the aid of Allāh to adhere to the sound principles we have been taught for the past 30 in the Marakiz, Masajid, houses and conferences.  To proceed: Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It not allowed for the teachers to initiate (illegal) partisanship between the people and do that which would cause enmity and hatred between them; but rather they should be brothers who cooperate upon righteousness and piety, as Allaah [The Exalted] said:

[وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ – Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression]. [Surah Al-Maa’idah. Aayah 2]

It is not allowed for anyone of them to receive a pledge from anyone to be in agreement with him in everything he wants – having allegiance to the one he is allied to and enmity against the one he harbours enmity, and whoever does this is similar to Genghis Khan and his ilk (in this affair), who take as their loyal friends the one in agreement with them and the one who oppose them as a rebellious enemy; rather it is obligated on them and their followers (i.e. the teachers) to fulfil the covenant of Allaah and His Messenger by obeying Allaah and His Messenger, doing that which Allaah and His Messenger have commanded, declare unlawful that which Allaah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allaah and His Messenger. So, if one’s teacher is oppressed, he should help him; but if the teacher is the oppressor, he should not aid him in his act of oppression; rather he forbids him from it, as it has been established in the authentic books of hadith that the Prophet [peace and blessings of Allaah be upon him] said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Saheeh Al-Bukhaari 2444]

If an argument and dispute occurs between a teacher and another teacher, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth – neither to aid him based on ignorance nor desires; rather he he examines the affair, so if the truth becomes clear to him, he helps the one who deserves to be helped (due to him being upon the truth) against the one upon error – regardless whether the one who deserves to be helped is one of his companions or the companion of someone else, or whether the one upon error is one of his companions or the companion of someone else. Therefore, the aim is only to worship Allaah alone, obedience to Allaah’s Messenger, adherence to truth and establishment of justice. Allaah [The Exalted] said:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [[Surah An-Nisaa. Ayah 135] (1)

Al-Allaamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee – may Allah have mercy upon him- said:

In this era of ours, you even see a woman who comes across an affair related to the religion – in which there is a difference of opinion between the mother of the believers Aa’isha and others amongst the companions [may Allaah be pleased with all of them], so she defends Aa’Isha’s position solely due to the fact that she is a woman like her. So, when she presumes and then claims that Aa’Isha is correct and those men who oppose her position are mistaken, then in this is an affirmation of Aa’Isha’s virtue over those men, which then becomes a virtue for women unrestrictedly and she receives some of that. And through this appears – to you – the underlying reasons behind the illegal partisanship of an Arab to an Arab, a Persian to a Persian, a Turk to a Turk and other than that. (2) [end of quote]

Contemplate the points mentioned above and let’s not divert our attention – in the least – from the fact that the Salafi, while seeking Allah’s guidance, keeps these principles in mind during every disagreement, regardless of whether the situation reaches what has been described above or not. It is important to repeat that Ustaadh Musa is not being accused of Hizbiyyah in this article; rather, we cite these principles to emphasise to our beloved youth that our relationships are to be founded on principles rather than mutual back-scratching.

However, some some people are making a big mistake concerning our relationships. This is not favouritism towards others at the expense of Ustaadh Musa Richardson. Consider our relationship with this individual: during the challenging times faced by Salaficentre due to administrative issues, a lack of lessons, and the community’s absence of a school, as well as weak connections with others outside of Manchester, we reached out to this person. He provided us with clear guidance from the scholars and mobilised other students of knowledge to assist us; some came in person while others gave us lessons via Paltalk. Ustaadh Abu Iyaad, hafidhahullah, was among those who delivered lessons through Paltalk. Can you guess who this person was? It was none other than Ustaadh Abu Khadeejah, hafidhahullah, who initiated this good, after the Tawfiq of Allah. Not only did he initiate this support, but he also visited us in person and was always available by phone, dedicating a lot of time to us. Let’s take it a bit further: ask who would enter the Salafi Bookstore from 2006 onwards and gently grasp his beard as a sign of affection; it was one of us from Manchester. Some other brothers in the Maktabah would look at us in astonishment due to this gesture. The bond we share goes beyond this, and while there are many other stories we could recount, they are not required here. But by Allah! If our Habeeb, Ustaadh Abu Khadeejah – may Allah protect him and us from harm – were to make Tabdee of anyone without evidence or claim that this or that Salafi is a plant without proof, we would be the first to openly demand evidence from him and would persist until he provides proof for scrutiny.

By Allah! We do not make any distinction among any of the students of knowledge when it comes to standing for justice, and no individual is too great in our eyes to evade accountability for unsubstantiated claims, regardless of how much we love or respect them. Therefore, do not be misled into thinking that anyone else—whether they are more prominent than Ustaadh Musa or Ustaadh Abu Khadeejah, or have stronger connections in the Muslim lands, or possess a large organisation backing them—can escape scrutiny when they make statements without evidence. Anyone who oversteps and persists, their status is relegated to the farthest recesses of our minds as we pursue justice without fear or favouritism. Furthermore, we are astonished by the conduct of those who introduced us to the book “Raf’ul Malaam An A’immah Al-A’laam,” which contains the proofs that escaped the illustrious Imams and the valid, and beautiful excuses made for them in that regard, yet their actions contradict this when asked to testify to the truth in certain matters of our time. Thus, this issue transcends Ustaadh Musa; it is fundamentally about upholding justice and not fearing anyone, rather, we – at Salaficentre – want wholesome relationships—as much as we can, with Allah’s guidance—based on Sidq, transparency, and mutual advice without self-serving interests and mutual back-scratching. This is what we have witnessed from truthful Salafiyyun for over three decades. 

We therefore advise our beloved youth at Salaficentre to avoid the tweets of Ustaadh Musa Richardson – the endless online unproductive statements that do not bring any clarity. What he and others – who want to speak with impunity – are simply asked is the proof for the Tabdee against Ustaadh Abu Iyaad as well as the claim that he is a plant! They cannot produce any proof, thus, they want to turn the matter into a ping pong exchange. Discussions that constantly move from one topic to another without addressing these issues are an extreme waste of precious time, whether initiated by him or others. No one is worthy of your precious time and youthful energy except those who bring you clarity. Either block or mute him and his ilk. May Allah guide us all to Sidq, Adl, beneficial speech, and every other thing that is beloved to Allah. And Allāh knows best. We repeat once again: “Where is the proof for the Tabdee?”

https://salafidawahmanchester.com/2026/05/23/the-false-tabdee-must-be-recanted-because-neither-shariah-nor-sound-intellect-acknowledges-that-harm-can-remain/

https://salafidawahmanchester.com/2026/05/03/still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/10/2-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/13/3-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/18/4-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/23/5-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

https://salafidawahmanchester.com/2026/05/20/contemplating-some-reasons-behind-stubbornness-after-being-guilty-of-false-tabdee-or-erroneous-in-other-matters/

[1] https://www.thenoblequran.com/q/#/search/6_152

[2] An Excerpt from Tafseer as-Sadi. Slightly paraphrased 

[3] Majmoo Al-Fataawaa. 28/15-17. paraphrased]

[4] Aathaar Ash-Shaikh Abdur Rahmaan Bin Yahyah Al-Mu’allimee. Vol 11. Page 294]

The False Tabdee Must Be Recanted Because Neither Shariah Nor Sound Intellect Acknowledges That Harm Can Remain

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Featured, Islamic Jurisprudence - 'Fiqh', Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Sin, Worship - 'Ibaadah'.

The Messenger, peace and blessings of Allah be upon him, said: “There should be neither harming nor reciprocating harm.” [a]

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

أنه لا يجوز إبقاء الضرر وأن الضرر منتف شرعا فكل شيء فيه ضرر فإنه يجب إزالته لأن الضرر مدفوع شرعا وعقلا ولا يُمكن للعاقل أن يُقرّه ولا للشريعة الإسلامية أن تقرّه.
وأما الضرار فهو من المضارة أي ولا يحل لأحد أن يُضارّ أخاه حتى وإن كان فيما لا ضرر فيه مادام يقصد أن يضر أخاه فمن ضار ضار الله به فهذا الحديث يدل على أن الضرر منفي شرعا سواء حصل بقصد أو بغير قصد فإن حصل بقصد فهو مضارّة وإن حصل بغير قصد فهو ضرر فالإنسان أحيانا يفعل الشيء لا يريد الضرر ولكنه يحصل به الضرر ففي هذه الحال تجب إزالته

Indeed, it is not permissible to allow harm to remain and that harm is negated by the divine legislation. Anything that contains harm, then indeed it is obligatory to remove it. This is because harm is regarded as something to be repelled both by the divine revelation and (sound) intellect. Neither is it possible for a rational person nor the divine Islamic legislation to acknowledge that harm can remain. As for Ad-Diraar – causing harm, it stems from the act of harming others. It is not permissible for anyone to harm his brother, even if the action itself does not cause harm, as long as he intends to inflict harm on his brother. “Whoever harms others, Allah will harm him’. This hadith demonstrates that harm is negated by the Islamic legislation whether it occurs intentionally or unintentionally. If it occurs intentionally, it is considered an act of malice. If it occurs unintentionally, it is still harm. Sometimes, a person may do something without wishing to cause harm, but harm results from him. In such a situation, it is necessary to remove the harm. [1]

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

In general, Muslims are advised to be gentle, (urged) to love this gentleness and it should be clarified for them that indeed Allah loves gentleness in all matters: “Indeed, Allah is gentle and loves gentleness in all matters”.

Even when Aishah could not bear it but to respond to the Jew – in a manner similar to his speech and with more harshness – who insulted Allah’s Messenger and his noble companions with foul and offensive speech, Allah’s Messenger, peace be upon him – admonished her, saying: “Indeed, Allah is gentle and loves gentleness in all matters”. [b]

Harshness and coarseness in dealing with Muslims and others are among the greatest causes of making people flee from Islam. This does not mean that one dilutes and neglect morals, the creed, and methodology; rather, it means that one should be wise and diligent in disseminating what one follows as the religion, such as the Islamic beliefs, its rulings, morals, and divine legislation. After this, I advise you my brothers to be eager in fostering brotherhood among yourselves and to embody these morals some of which I have alluded to.

I ask Allah- the Blessed and Most High – to grant us and you success in all that He loves and is pleased with, to protect us and you from His displeasure, and to make us and you among those who embody these moral characters and follow the methodology of Allāh’s Messenger, peace and blessings of Allah be upon him, and the methodology of his noble companions, in accordance with what the Quran and the Sunnah have clarified regarding these matters I have mentioned to you. May Allah grant you success, guide your steps, unite your hearts, and remove animosity and hatred from your hearts.

“Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment towards those who have believed. Our Lord, indeed You are most-compassionate, the ever-merciful. [Al-Hashr 10]

May peace and blessings be upon our Prophet Muhammad, his family, and his companions. [end of quote]

[a] https://www.nawawis40hadith.com/nw/hadith/32/there-should-be-no-harm

[b] A group of Jews asked permission to visit the Prophet (and when they were admitted) they said, “As- Samu ‘Alaika (Death be upon you).” I said (to them), “But death and the curse of Allah be upon you!” The Prophet (ﷺ) said, “O `Aisha! Allah is kind and lenient and likes that one should be kind and lenient in all matters.” I said, “Haven’t you heard what they said?” He said, “I said (to them), ‘Wa ‘Alaikum (and upon you). [Al-Bukhari 6927]”

The false Tabdee against Shaikh Abu Iyaad, may Allah protect him must be recanted and we’ll carry on demanding it.

[1] Paraphrased  https://alathar.net/home/esound/index.php?op=codevi&coid=56565

[2] An Excerpt from Al-Lubab Min Majmu Nsaa’ih Wa Tawjeehaat Ash-Shaikh Rabee Li Ash-Shaban pages 12-13. Abridged and Paraphrased.

[5] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq'.

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

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

It is incumbent upon a person first and foremost that his commanding (something) is for the sake of Allah and his intention (or aim) is obedience to Allah with regards to what he commands- loving to rectify the one being commanded or to establish the proofs against him. If he does this to seek leadership for himself and his group, and to diminish the worth of others, this is zealotry and Allah does not accept it. Similarly, if he does so to seek after reputation (or to be mentioned) and to show off, his deed is null and void. (1)

He, may Allah have mercy upon him, said:

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

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

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

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

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

Once again, sensible and honest people are not interested in name dropping or speculation about the rules of scientific discourse, whether in the UK or elsewhere, the roles of government and independent scientists, and to what extent they are allowed to hold different views in this field. These topics are left to those in this field, and the sensible Muslim scientists in different regions of the earth will consult senior scholars when they come across issues that require guidance. Shaikh Abu Iyaad and a group of pharmacists or chemists, may Allah preserve them, did seek advice from Al-Allamah Salih Al-Fawzan, may Allah preserve him, and Al-Allamah Abdul Aziz Aala Ash-Shaikh, may Allah have mercy upon him, during the lockdowns. This matter is not our focus, and we will not be drawn into discussions by anyone who attempts to do so through name dropping or speculation, confounding wholesome reality with misunderstandings, ignorance, and delusions- thinking that one understands a topic despite evidence to the contrary, promoting doubts, thinking that they know something, while being unaware that there are opposing views that they think are erroneous; exaggerating less likely truths, confusing generalities with specifics, unrestricted matters with restricted matters, ambiguous matters with clarity etc. Then while doing all of this, one suddenly switches to name-dropping. This is absolute time wasting filled with emotional rhetoric and we will not entertain it, instead, what we keep on repeating is: Where is the proof for the Tabdee and other unsubstantiated claims?

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[2] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

Justice When Issuing Rulings – By Al Allamah Ubaid Bin Abdillah Al-Jabiri

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “Speech about the people has to be with knowledge and justice, and not based on ignorance and oppression”. (4)

“The just among men is the one who informs of an affair the way it is; he neither adds to it and becomes a liar nor does he subtract from it and becomes a concealer”. (5)

The one who follows the path of justice will exalt the one worthy of being exalted and he will love and ally with him; he will give the truth its due right, exalt the truth and show mercy to the creation.(6)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: “The Salafiyyoon do not accept statements, except when they are based on evidence and proof”. (7)

The Shaikh also said:

When you speak about a Muslim, whether an individual who is a Mubtadi or a Sunni, firstly, examine yourself. What do you want through this speech? “Whoever believes in Allah and the last day should either speak good or remain silent”. If in this speech of yours there is good for the Muslims by warning them about this man, and your intention is to seek Allah’s Face, you intend to sincerely advice the ummah, then speak while being cautious of entering into personal desires and personal goals for revenge against this or that person. If the speech stem from an intention for revenge, this would be detrimental to the person (i.e the speaker) and would exceed the permissible allowance in this matter, whose initial basis is fundamentally prohibited. This is because Allah has forbidden backbiting and tale carrying, as these matters corrupt the lives of Muslims. A Muslim should resort to (such speech) only in cases of dire necessity. He does not unleash his tongue to speak freely. Instead, he only speaks out of necessity and when he knows completely that this matter is incumbent upon him and the people will benefit from it. May Allah bless you, be conscious (mindful) regarding this subject matter. (8)

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

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

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

(4) Minhaj As-Sunnah: 4/337

(5) Majmu 20/84

(6) Minhaj As-Sunnah 4/544

(7) Umdah Al-Abiy 417

(8) Fadl Al-Hajj Wat Talbiyah 43

[6] Truthfulness is elevation regardless of one’s circumstances

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

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

(He said): “O Yusuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know.” [Ayah 46. Surah Yusuf]

يُوسُفُ أَيُّهَا الصِّدِّيقُ

O Yusuf! The man of truth!

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

 أي: كثير الصدق في أقواله وأفعاله

Meaning:

Profusely truthful (habitually truthful) in his statements and actions.

An Excerpt from Tafsir As-Sadi

A Conversation Between Two Men of Equity – Ash-Shaafi’ee and Muhammad

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

Imam Adh-Dhahabee, may Allah have mercy upon him, stated:

Ibn ʿAbdil Ḥakam said: “I heard Ash-Shaafi’ee say: Muḥammad said to me: ‘Which of the two is more knowledgeable – our companion or your companion?’ meaning Abu Haneefah or Malik ibn Anas. I said: ‘Fairly speaking?’ He said: ‘Yes’. I said: ‘I ask you by Allah: who is more knowledgeable about the Qur’an?’ He said: ‘Your companion’. I said: ‘Who is more knowledgeable about the Sunnah?’ He said: ‘Your companion’. I said: ‘Who is more knowledgeable about the sayings of the Companions and the early generations?’ He said: ‘Your companion’. I said: ‘Then nothing remains except qiyaas, and qiyaas can only be based on these things. So whoever does not know the foundations, upon what would make qiyās?’”

And I (i.e. Adh-Dhahabee) say: “And fairly speaking, it would be fair if someone were to say: ‘Rather, the two are equal regarding knowledge of the Book; the first is more knowledgeable regarding qiyaas and the second is more knowledgeable regarding the Sunnah and has vast knowledge from the statements of many of the Companions, just as the first is more knowledgeable regarding the opinions of Ali ibn Abi Talib, Abdullah ibn Mas’ud, and a group of those Companions of Allah’s Messenger, peace and blessings of Allah be upon him, who were in Kufa’. May Allah be pleased with the two Imams. We have reached an era wherein a person is hardly able to speak with fairness. We ask Allah for safety.”

Source: Siyar A’lam An-Nubula 8/112-113. Risalah Publishers 2020

Do Not Be Distracted From Demanding The Upholding of Sound Principles

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

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

Do Not Be Distracted From This Main Issue: Persisting in the Demand for Clear Shar‘i Evidence Against False Tabdee and Opposing Propaganda by Repetition

Keep On Asking Them:

“Where is the proof for the Tabdee?!”

[1] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee?

 https://salafidawahmanchester.com/2026/05/10/2-still-waiting-wheres-the-clear-unambiguous-knowledge-based-shariah-proof-for-the-tabdee/

[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

Justice When Issuing Rulings – By Al Allamah Ubaid Bin Abdillah Al-Jabiri

During the height of the Fitna of the Musafiqah, some individuals attempted to shift focus away from the most dangerous, namely the excessive speech and false Tabdee. Instead, they concentrated on the court case concerning slander. Even though we acknowledged the important of the court case because it concerned the honour of. Muslim, we did not allow the Musafiqah to divert us from the main issue, specifically the false Tabdee and excessive rulings. We consistently shared articles by Shaikh Abu Iyaad, may Allah preserve him, titled: “Documents and Resources to Counter The Doubts of The Musafiqah.” We persisted until they realised that, by the Tawfiq of Allah, they could not break our resolve or dictate what we should or should not discuss. They also could not distract us through their evasive tactics, as no matter how much they tried to divert attention and frantically sought support, we continued to emphasise the main principle that was being violated. At present, we see similar behaviour from some individuals who continue to make numerous desperate attempts to shift the conversation when asked for evidence regarding the Tabdee against Shaikh Abu Iyaad, may Allah protect him. They dodge the question with lengthy emotional outbursts, resort to name-dropping, and divert to COVID-related issues. Then, some wait for the noise to escalate before introducing other topics, causing the demand for proof of the Tabdee to fade from memory for some. Therefore, do not let this pointless repetition of side issues distract you from persistently asking for the proof of the Tabdee, which they are unable to provide. On the other hand, there are those who aim to distort everything and alter the narrative. In light of both misrepresentation and relentless repetition, we remind ourselves once more as follows:

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

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

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

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

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

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

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

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

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

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

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

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition.

Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]

Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages, thus, relentless repetition is one of the most effective methods of spreading their doubts to confound the general with the specifics, the unrestricted with the restricted, the clear with the ambiguous, as well as blur the fine boundaries between the six levels of comprehension mentioned by Imam Muhammad Ibn Uthaymin, may Allah have mercy upon him, in his explanation of Usul Ath-Thalatha.

We have witnessed during the various Fitan since 1995 that initially, individuals might dismiss claims of the excessive or deceitful, evasive person, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Thus, relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread.

It is very sad to be witnessing some Muslims, especially some attributed to knowledge, resorting to such insidious tactics to tarnish reputations online. They perpetuate the same misconduct, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated.

While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] (3)

Do Not Squander Your Precious Time With Those Who Repeat Propaganda

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

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

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

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

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able.

It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote a] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. (6)

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

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

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ

وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (8)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (9)

[1] Al-Fawa’id. pages 202-203

[2] The Psychology of crowds 132-136

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

[4] Hilyah Al-Awliya 2/139

[5] Az-Zuhd Al-Kabir. 294

[6] Saydul Khatir 34

[7] Al-Fawaid. p44

[8] As-Saheehah Number 1301

[9] Saheeh Muslim Number: 2720