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Author: Abdullah Jallow

Dearly Missed Fatherly Counsels of Al-‘Allāmah Rabī‘ Bin Hādī Al-Madkhalī

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

ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3
https://ia600902.us.archive.org/13/items/AUD20160427/AUD-20160427.mp3

Al-‘Allāmah Rabī‘ Bin Hādī Al-Madkhalī, may Allah have mercy upon him, stated:

In the Name of Allah, the Most Merciful, the Bestower of Mercy. May peace and blessings be upon Allah’s Messenger, his family, his companions, and those who follow his guidance.

To proceed:

I counsel myself and you all to fear Allah in all circumstances and in all affairs. Fear of Allah in creed and worship, and likewise sincerity in our relationships for the sake of Allah, the Mighty and Majestic. Fear of Allah and sincerity are from the foundations (of the religion).

Allah says:

وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [at-Talaq 2-3]

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

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). [Al-Ahzab 70-71]

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ

And they were not commanded (in their scriptures) except to worship Allāh (alone), being sincere to Him in religious devotion, being upright and inclined (to truth), and to establish the prayer and to give obligatory charity. And that is the upright, correct religion.

Fear of Allah in speech and action; sincerity to Allah in speech and action; Muraqabatullah in all situations — close awareness of Allah, that Allah knows, hears, and sees everything.

If a person is upon this state — what a blessing it is to be in this state! If a person’s life is established upon fear of Allah or unity upon this state, then what a blessing!

If life is established upon fear of Allah and sincerity to Allah, Muraqabatullah in every affair, the affairs will be upright and good in this life and the next.

I counsel you to adhere to the Book and the Sunnah.

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves.

Cling to the Rope of Allah and be distanced from splitting — from every cause of splitting. Be like one body that, if a limb aches, the whole body reacts with sleeplessness and fever.

Among the most important things is loving one another for the sake of Allah. “Allah will say on the Day of Resurrection: Where are those who loved one another for the sake of My majesty? Today, I will shade them in My shade (shade of the Throne) on a day when there is no shade but Mine (shade of the Throne).”

On the Day of Judgement, there will be great hardship! While the people are in such a great state of hardship, those who loved one another for the sake of Allah will be under Allah’s shade (i.e. the shade of the Throne).

Thus, be earnestly eager for brotherhood for the sake of Allah, love for the sake of Allah, and preventing every cause that will weaken this love, lead to its removal, or lead to splitting.

Splitting is evil. Allah says:

إِنَّ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا لَّسْتَ مِنْهُمْ فِى شَىْءٍ

Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad) have no concern in them in the least.

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ

And perform the prayer and be not of Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc.), of those who split up their religion (i.e. who left the true Islamic Monotheism) and became sects, [i.e. they invented new things in the religion (Bid’ah), and followed their vain desires], each sect rejoicing in that which is with it. [Ar-Rum 30-31]

This is the state of the polytheists. The truthful believer is distanced far away from this state. Distance from this evil state of affairs.

Seek knowledge. Be diligent in pursuit of knowledge from the Book of Allah and the Sunnah of the Messenger; from the Salafi books of Tafsir; from the books of the Imams of Dawah Salafiyyah, such as Ahmad Bin Hanbal, Ibn Taymiyyah, Ibn Al-Qayyim, Muhammad Bin Abdil Wahhab, and others besides them.

They have great books in Aqeedah, Ibaadah, and other areas. Seek understanding of the religion.

“Whoever Allah wishes good for, He grants them understanding of the religion”… [Excerpt] [The End]

We ask Allah for ourselves and for all Muslims, seeking His guidance to implement this noble counsel and to safeguard us from all that is displeasing to our Lord until we meet Him.

We ask Allah:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا

O Allah! Grant my soul its piety, and purify it, for You are the best of those who purify it. You are its Guardian and Protector. O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered. [Sahih Muslim 2722]

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. I ask You for moderation when in a state of wealth and poverty, and I ask You for blessings that never cease. 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). (1)

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. [Sahih Muslim 2720] (2)

(1) https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

Imam ʿAbd al-ʿAzīz ibn Bāz on the Mistakes of Imām al-Nawawī and Imam Ibn Ḥajar

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

Question: Some students of knowledge hesitate (or are reluctant) with regards to saying “Imām an-Nawawī,” because an Imām is someone who is followed and taken as a role model.

Answer: There is no harm (or hindrance) regarding it (i.e. no harm or hindrance in saying “Imam An-Nawawi”.) He had mistakes. (But) he is called an Imām, for indeed, he is followed and taken as a role model in his knowledge, virtue, and fiqh. (However), he had mistakes, may Allah pardon us and him. He had mistakes, and there is hardly any Imām who does not have mistakes. Every child of Adam errs.

Question: As for Ibn Ḥajar and an-Nawawī, is it said that they were Ashʿarī?

The Shaykh: No. They had some taʾwīl. He was not an Ashʿarī in an absolute sense. He had some taʾwīl, they had some mistakes.

 https://binbaz.org.sa/fatwas/22644/%D9%85%D8%A7-%D8%A7%D9%84%D9%82%D9%88%D9%84-%D9%81%D9%8A-%D8%A7%D8%BA%D9%84%D8%A7%D8%B7-%D8%A7%D9%84%D9%86%D9%88%D9%88%D9%8A-%D9%88%D8%A7%D8%A8%D9%86-%D8%AD%D8%AC%D8%B1

O Allah, bless my people in their early mornings

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

The Messenger, peace and blessings of Allah be upon him, said:

“O Allah, bless my people in their early mornings.”

When he sent out a detachment or an army, he sent them at the beginning of the day.

Sakhr was a merchant, and he would send off his merchandise at the beginning of the day; and he became rich and had much wealth. [Abu Dawud Hadit 2606]

Few Points of Benefit Related to the Above Hadithth

Shows the importance of this time period, the greatness of the blessings and goodness with it.

The Salaf used to dislike sleeping during this time, in order not to waste it in laziness and weakness.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said that the Salaf disliked sleeping between after Fajr prayer and Sunrise because it is a time in which great benefit is obtained.

And even when they stayed up late at night (i.e. slept late), they stayed up until after sunrise (i.e. after praying Fajr), for indeed it is the early part of the day and its beginning time- the time during which provision descends, one receives his portion of provision and the time when blessings are obtained.

An Excerpt from Fiqh Al-Ad’iyah Wal-Adkaar 3/ 48-50. By Shaikh Abdur Razzaq Al Badr, hafidhahullah.

When the Soul Is Besieged by Fierce Outward Pain and a Far Fiercer Inner Battle

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

Sa’eed Bin Jubayr, may Allah have mercy upon him, said:

Patience is a person’s acknowledgment that what has afflicted him is from Allah, seeking reward from Allah and hoping for Allah’s good recompense. Indeed, a man maybe in a state of distress whilst he is being whipped, but you see nothing from him except patience. [1]

Regarding the statement: “Patience is a person’s acknowledgement that what has afflicted him is from Allah”.

Imam Ibn Al-Qayyim, may Allah have mercy upon him,  said: It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. Thus, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement: “Seeking reward from Allah”.

Imam Ibn Al-Qayyim said: It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allah) we shall return”. Meaning, we shall return to You, so that you reward us due to our patience and the reward for being patient during calamity will not be lost”.

Regarding the statement: “Indeed, a man maybe in a state of distress whilst he is being whipped, but you do not see from him except patience”.

Imam Ibn Al-Qayyim said: “Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not one who is patient”. (2)

[1]  As-Sabr  Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[2] Iddat As-Saabireen pages 183-184

The Anatomy of Fruitless Discourse

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

Allah, The Most High, said:

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say: “Listen not to this Quran, and make noise in the midst of its (recitation) that you may overcome.” [Fussilat 26]

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

(وقال الذين كفروا ) من مشركي قريش ، ( لا تسمعوا لهذا القرآن والغوا فيه ) قال ابن عباس : يعني الغطوا فيه ، وكان بعضهم يوصي إلى بعض إذا رأيتم محمدا يقرأ فعارضوه بالرجز والشعر واللغو . قال مجاهد : والغوا فيه بالمكاء والصفير . وقال الضحاك : أكثروا الكلام فيختلط عليه ما يقول . وقال السدي : صيحوا في وجهه . ( لعلكم تغلبون ) محمدا على قراءته

“And those who disbelieved” among the Quraish polytheists, (say): “Listen not to this Qur’an, and make noise in the midst of its (recitation)”. Ibn Abbas, may Allah be pleased with him and his father, said: This means “Disturb it with noise”.

Some of them used to advise one another that when “you see Muhammad reciting, oppose him with chanting, poetry, and idle talk”.

Mujahid said:

“And make noise in the midst of its (recitation)” means whistling and clapping.

Ad-Ḍaḥḥak said:

“Speak more (or a lot) so that he becomes confused (or mixed up) regarding what he says”.

As-Suddi said:

“Shout in his face”.

“That you may overcome” Muhammad in his recitation. [1]

Conjecture

Allah, The Most High, said:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

[Some] say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad): “My Lord knows best their number; none knows them but a few.” So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture) about (the affair of) the people of the Cave.

Allah informed (us) of the differing between the people of the scripture regarding the number of the people of the cave- a differing that [occurred] out of guessing at the unseen, forging statements and speaking about that which they have no knowledge. Some of them said that the people of the cave were three in number and their dog was the fourth, and others said that the people of the cave were five in number and their dog was the sixth. Allah said that these two statements are tantamount to guessing at the unseen, so this indicates that they are false. And amongst them were those who said that the people of the cave were seven in number and their dog was the eighth. This statement-and Allah knows best- is what is correct because Allah declared the first two statements false but did not declare this third one to be false, so this indicates that it is correct.

This differing is one that neither carries any benefit nor are the people benefited by knowing the number of the people of the cave. It contains neither a benefit related to religion nor the worldly affairs and that is why Allah stated:

قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ

Say (O Muhammad):My Lord knows best their number; none knows them but a few; and they are those who know what is correct and known for being upon what is correct.

فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرً

So debate not [about their number, etc.] except with the clear proof (which We have revealed to you)- Meaning:

Based upon knowledge, certainty and about that which contains benefit. As for debating based on ignorance and guessing at the unseen or about that which has no benefit- either the debater being obstinate or the affair being debated having no benefit- neither any religious nor [praiseworthy] worldly benefit, such as the number of the people of the cave and what is similar to it- then too much debate about it and continuous research regarding it is a waste of time, and it makes the hearts have a strong love for that which has no benefit.

وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدً

And consult not any of them (people of the Scripture) about [the affair of the people of the Cave] -Meaning: Because their speech regarding it is based on guessing at the unseen, and conjecture can be of no avail against the truth.

This proves that it is not permissible for a person to issue a verdict when he is not worthy of it- either due to his inability to issue a verdict in that affair or due to fact that he does not care what he says about the affair because he does not possess that fear of Allah that will stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. So when it is the case that he has been forbidden from giving verdicts in the likes of this affair, then prohibiting him from giving verdicts [in general] is of a greater prohibition. Also this ayah proves that a person may be prohibited from giving a verdict in some affair but not in other affairs, so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allah has not prohibited him from giving a verdict completely; rather they were prohibited from giving a verdict regarding the affair of the people of the cave and what is similar to it. [2]

Narrating a Lot of Opinions to Drown the Truth or Deliberately Isolating Important Details

When reporting a difference of opinion on a matter, one should accommodate the statements (or arguments or views) in that context- clarify what is sound and what is false, mention the beneficial points in that difference of opinion and its fruitful outcomes so that the disagreement and differing is not prolonged in that which has no benefit, thus preoccupying one with other than what is more important.

As for the one who transmits difference of opinion, but does not accommodate the statements of the scholars, he has fallen short because it may be that what is correct is found in that which he left out, or he transmits difference of opinion but neither establish its proofs nor clarifies the correct statements, he has also fallen short. If he deliberately portrays something wrong as something correct, he has lied deliberately, and he is mistaken if it was based on ignorance. Also, the one who transmits difference of opinion in that which there is no benefit or merely transmits the wording of a number of statements (views) and then summarises them in one or two statements in meaning, then indeed he has wasted a long time and prolonged engagement in that which is not correct”. [3]

Beautified Deceitful Expressions

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

If you ponder upon the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms, which are quickly accepted by those deprived of sound discernment-to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds. [4]

[1] An Excerpt from “Tafsir Al-Baghawi”. (paraphrased)

[2]An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. slightly paraphrased

[3] Manhaj Al-Bahth Al-Ilmi Wa Kitaabah Fee Uloom Ash-Shariah 21- 22

[4] An Excerpt from As-Sawaa’iq al-Mursalah 2/438 by Imam Ibn Al-Qayyim

[6] The Sublime Qualities of The Leaders of Guidance

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

The Ummah of Muhammad, peace and blessings of Allah be upon him, are not in need of anyone after him; rather the only need they have is someone to convey what he came with. Muhammad’s message is comprehensive, universal and preserved.

This universality, comprehensiveness and preservation is not limited to [any time and place], rather it is comprehensive for those to whom Muhammad was sent [i.e. the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah, peace and blessings of Allah be upon him, did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He, peace and blessings of Allah be upon him, informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidence and proofs of Tawheed.

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this, then their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad, peace and blessings of Allah be upon him, is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah, The Most High, said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe. [29:51]

Allah said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims). [16:89]

Allah said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord [i.e. the Qur’an, ordering all that is good and forbidding all that is evil], and a healing for that [disease of ignorance, doubt, hypocrisy and differences, etc.] in your breasts, – a guidance and a mercy [explaining lawful and unlawful things, etc.] for the believers. [10:57]

An Excerpt from I’laam [Al-Muwaqqi’een 4/375-377

The Limits (or Boundaries) of Moral Character

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

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

Akhlaq [moral character] have limits. Transgression occurs when one goes beyond those limits, and deficiency and humiliation occur when one falls short.

The limits of Anger: Praiseworthy bravery and having a dislike for despicable and deficient conduct. This is its perfection. However, when one goes beyond its limits, the person transgresses and oppresses. And if his anger is deficient, he will behave in a cowardly manner and will not detest despicable conduct.

The limits of Eagerness: To obtain what suffices one’s needs in worldly affairs and employ the means to reach them. Humiliation and a waste of valuable time or opportunity occur when a person lacks eagerness. However, when he goes beyond its limits, it leads to vehement greed and blameworthy desire.

The limits of Envy: Competition in seeking after perfection and not wanting the other competitor to excel you. However, if a person goes beyond its limits, it leads to jealous animosity and oppression, by way of which a person wishes that the one he envies is deprived of blessings and is eager to harm him. And if a person lacks what is required of it, it leads to disesteem and weakness in one’s ambition.

The Prophet, peace and blessings of Allah be upon him, said:

“There should be no envy except in two (people): a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he judges by way of it and teaches it to others.”

This type of envy necessitates praiseworthy competition between one another, and the haasid (i.e. the one who is envious) seeks, by way of it, to be similar to the one he envies, whilst not harbouring the despised envy which necessitates wishing that the blessings bestowed upon the envied one should cease to exist.

The limits of Desires: A means of relaxation for the heart and intellect after exerting oneself in acts of obedience and seeking to accomplish virtuous deeds. However, when a person goes beyond its limits, it leads to a strong and barely controllable emotion and lewdness. Thus, the person descends to the level of animals. However, when a person is lacking in desire and does not utilise it as a means of seeking after perfection and virtue, it leads to weakness, impotence, and humiliation.

The limits of Relaxation: It gives renewed strength to the self and strengthens one’s mental ability in order to facilitate the ability to carry out acts of obedience and accomplish virtuous deeds, so that one is not weakened by toil and tiredness. However, when a person goes beyond its limits, it leads to half-heartedness, laziness, waste of time and opportunity, and many beneficial affairs of a person are missed due to that. And when a person lacks sufficient relaxation, it harms his strength and may even cause him to become enfeebled.

The limits of Generosity: They are between two extremes. When one goes beyond its limits, it leads to extravagance and squandering. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness.

The limits of Bravery: When a person goes beyond its limits, it leads to recklessness; and when a person lacks bravery, it leads to cowardice and weakness. Its limit is to take action during occasions in which such action is required and to refrain when it is not required.

The limits of Jealousy: When one goes beyond its limits, it leads to false accusation and unjustified evil suspicion against one who is free from blame. And when one lacks jealousy, it leads to heedlessness and a lack of concern for one’s honour.

The limits of Humility: When one goes beyond its limits, it leads to indignity and humiliation. And when one lacks humility, it leads to pride and boasting.

Honour has limits. When a person goes beyond its limits, it leads to pride. And when a person lacks honour, it leads to humiliation and indignity.

What gives an upright balance to all these affairs? Justice provides a precise and upright balance for all of this, and this necessitates that a person adheres to the balanced path ordained by the Islamic legislation—the path that is free from exaggeration and negligence. All beneficial affairs of the worldly life and the Hereafter are based on this. Rather, physical well-being cannot be achieved except by way of it, because when some of the elements of the human body are distanced from their appropriate balance—either by exceeding their limits or falling short—they lose their well-being and strength in accordance with the degree of this imbalance.

Likewise, when those natural acts, such as sleep, staying up late at night, eating, drinking, sexual intercourse, movement, recreation, seclusion, keeping company with the people, and other than that, are performed with moderation—neither being excessive nor lacking in what is required—they are regarded as being upright, appropriate, and balanced. However, when a person deviates to one of the two extremes, it is regarded as a deficiency and will have deficient end results.

And one of the most noble and beneficial sciences is the knowledge regarding the hudood [the appropriate limits], especially the divine limits—the commands and prohibitions ordained by Allah (The Most High) and His Messenger (peace and blessings of Allah be upon him). The most knowledgeable people are those who have the most knowledge regarding those divine limits. Hence, they neither include within those limits that which is not from them, nor remove that which is included in them.

Allah (The Most High) said:

ٱلۡأَعۡرَابُ أَشَدُّ كُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The Bedouins are the worst in disbelief and hypocrisy, and more likely to be ignorant of the limits (Allah’s commandments and His legal laws, etc.) which Allah has revealed to His Messenger. [At-Tawbah: 97]

Therefore, the most just, balanced, and upright people are those who stay within the limits of the akhlaq, actions, and deeds legislated in the Islamic legislation, in both knowledge and practice.

Source: An Excerpt from Al-Fawaa’id, pp. 207–209

The Pitfalls of Some Who Attributed Themselves to Islam While Calling for Revival and Advancement

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

In the view of these deviated people, revival and advancement mean assimilating into the morale and mentality of the outsiders—the enemies of all religions (i.e. the materialists).

They lose all their personalities by adopting the personalities of those people and imitate them in their manners, dress, dealings and customs—precisely and distinctly—because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners.

This is progress and advancement in their view. Thus, they replace that which is lofty, perfect and precious with something that is low and despicable.

They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people. For this reason, they blindly imitated the foreigners in harmful matters.

As for that which they possess of those things (worldly advancement) that are beneficial—even if associated with the religion—they are the most distant from it, as is well known regarding their state of affairs.

Among the means by which the deviants adorn their falsehood is their forceful speech regarding modern culture (or intellectual development), while claiming that neither can manners be refined nor freed from oppression and tyranny except by way of that.

They exaggerated in praising it and its educators, vilify those who do not possess this modern culture and ridicule them.

They interpret it with various deviated interpretations, with everyone blurting, because if sciences are disorderly and manners are based upon them, then this is how its people will behave.

They do not agree—in anything—in their views and opinions, and all their statements refer back to toppling the religion and manners.

Indeed, sound intellectual development and beneficial refinement are that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait; cleansed deeds and etiquettes until matters became rectified, the state of affairs became upright; combined between the religious and worldly affairs; and reformed the beneficial morale and the material sciences that support them.

Certainly, what is witnessed is testimony to that which we have mentioned. Indeed, the contemporary (or modern) sciences and inventions—despite their expansion and vastness—have been unable to rectify the manners, bring about sound virtues and remove evil due to their being devoid of (sound) religion.

Rather, the religion of Islam is that which guarantees this rectification, undertakes this beneficial refinement, directs towards every good and deters every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs.

Whoever looks at its fundamentals, subsidiary issues and what it deters will find the affair as we have mentioned. Rather, above everything else, Allāh is the Granter of success.

[5] The Sublime Qualities of The Leaders of Guidance

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

Allah, The Most High, said:

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ

وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ

نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا

مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ

سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ

فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ

أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي

أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ

صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي

عِبَادِكَ الصَّالِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.”

Few Reminders From The Above Verses

The ant sought an excuse for the army if they would have harmed its colony due to being unaware of their presence, and it blamed its colony if they failed to take precaution by not entering their dwelling place. And due to this, Sulaymaan, peace be upon him, smiled because indeed it is something that should bring about amazement and make someone smile. (1)

The ant knew Sulaymaan’s affair and that of his army, exalted Sulaymaan’s authority and excused them if they crushed its colony because that would have occurred unintentionally.

Sulayman, peace be upon him, heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, (good) advice and fine expression. This is how the Prophets were – perfect manners and expressing their amazement in the right circumstances. They do not laugh (out loud); rather they smile just as the Messenger, peace and blessings of Allah be upon him, mostly used to smile, for indeed a loud burst of laughter is an indication of feeble mindedness and bad manners; however, the one who does not become amazed by what should amaze a person, this is an indication of ill-humour and haughtiness, and the Messengers of Allah are free from that. (2)

[1] An Excerpt from ‘Bada’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibnul Qayyim Al-Jawziyyah’ 2/279-282

 

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan

The Greatest Deficiency in Knowledge

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

Imam As-Sa’di, may Allah have mercy upon him, stated:

The greatest evils of knowledge and its inconsistencies occur as a result of acquainting oneself with the creation without its Creator, acquaintance with effects without the One who created those effects, acquaintance with causes without the One who created those causes, and acquaintance with the paths without their sound goals. The deficiency in this type of acquaintance is numerous, and its harm is great, because indeed many atheists and those deceived by them are skilled in the natural sciences, but they confine themselves to it and are blind regarding its association with its Creator and Causer.

With regard to that which is placed in these natural sciences of wonders and secrets, they see themselves as those who know the wonders of the natural sciences—which none knows besides them—and the secrets which Allāh has placed in nature. Thus, it gives them higher status over others, and they become afflicted with vanity and self-deception. They confine themselves to it, consider it as the final outcome, the purpose, and the goal, and thus great deviation and deficiency in knowledge and intellect occur.

If they knew and affirmed belief in the true Creator and the One Who controls all the affairs of the universe—the One who attached the means and causes to His Qadaa Wal Qadr—and knew that the means and causes are an abode of His perfect wisdom, for indeed Allāh [The Most High] is All-Wise, He placed things in their rightful places, gave the subtle affairs and great affairs an amazing orderly system and a firm association, gave everything that is sought after and every goal a means or cause and a path that will lead to it, and due to this, results and outcomes are based on the strength or weakness of the means or causes, and the strength or weakness of the performer of the deed, and then they bound these means, paths, and outcomes to Allāh’s Qadaa Wal Qadr, their knowledge would have been perfected, and they would have acquired certainty that cannot be acquired by those who have not reached their level. But they are glad (and proud) with that which they know of those paths whose tangible worldly outcomes they know, and they become haughty by way of them. So, the statement of Allāh, The Most High, applies to them:

فَلَمَّا جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things), and that at which they used to mock surrounded them (i.e. the punishment). [Ghaafir 83]

Allāh says:

وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Al-Ahqaaf 26]

This is the greatest evil consequence of self-amazement and arrogance without exception, and the most perilous path through which many people become beguiled and deceived. Therefore, we ask Allāh to bless us with sound knowledge that is supported by sound intellect, divine text, and sound natural disposition—the beneficial knowledge which the servant knows in all its aspects, and the knowledge which links the subsidiary affairs to their (sound) fundamental principles, and whose means, causes, effects, and outcomes are ascribed to the One Who originated and created them.

It is the knowledge whose possessor does not disassociate the creation from its Creator, neither disassociates its effects from the One Who made them effective, nor disassociates the wisdom, the secrets, and the amazing orderly systems in the creation from the One Who created and perfected them, organised them in perfect order, and brought them into existence after their non-existence.

This is the knowledge that bears the fruits of certainty and through which tranquillity is obtained, and through which happiness and success are attained. It bears the fruits of beautiful manners and righteous deeds, beneficial to both religious and worldly affairs.

An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Anna Al-Ulum Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaami. pages 37-40