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Author: Abdullah Jallow

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [96]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Shaikh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is well-known that Malik, may Allah have mercy upon him, disliked that the supplicant says: ‘ياسيدي سيدي’. He said, “Say as the prophets said: ‘يارب يارب ياكريم’. He also disliked that it is said: ‘ياحنان يامنان’ as this is not reported from him.

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon hi, briefly commented:

As for al-Mannān, it has been reported in the hadith whose wording is:

اللهم إني أسألك بأن لك الحمد لا إله إلا أنت المنان بديع السماوات والأرض ياذا الجلال والإكرام ياحي ياقيوم

O Allah! I ask You by virtue of the fact that all praise is due to You; none has the right to be worshiped but You alone, al-Mannān (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them), (1) the Originator of the heavens and the earth, the Possessor of Majesty and Honour.

This narration was reported by Abu Dawood in the (Book) of Prayer Hadith (1495), by Al-Tirmidhi in the (Book) of supplications Hadith (3544), by Al-Nasa’i, Hadith (1300), and by Ibn Majah in the (Book) of supplications Hadith (3858). All of these are transmitted through various chains from Anas, and their collective authenticity supports the narration. Al-Albani declared it authentic; see: Sahih Abu Dawood, number (1325). As for al-Ḥannān, it was narrated by Al-Tabarani in Al-Awsat with a weak chain. See: Majma’ Al-Bahrain, Hadith (4639). The statement: “It is not reported” means that it is not reported in this manner. [paraphrased]

https://rabee.net/benefits/%d9%87%d9%84-%d8%ab%d8%a8%d8%aa-%d8%a7%d8%b3%d9%85-%d8%a7%d9%84%d9%85%d9%86%d8%a7%d9%86-%d9%88%d8%a7%d9%84%d8%ad%d9%86%d8%a7%d9%86-%d9%84%d9%84%d9%87-%d8%aa%d8%b9%d8%a7%d9%84%d9%89%d8%9f/

(1) al-Mannān: (The Beneficent Bestower of Bounties. The One such that all favors and blessings originate from Him. He is The One Who granted them and favored the creation with them). [Translated by Shaikh Abu Talhah dawud Burbank, may Allah have mercy upon him and his wife]

[45] Ascent and Decline of the Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

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

When Sultan Abdul Hamid ascended to the throne, he realised that schools and the education system were increasingly influenced by Western thought, with nationalism becoming the dominant matter in these institutions. Thus, he intervened in their affairs and directed them—through his political viewpoint—towards Islamic studies. He ordered the following: The removal of literature and general history from the curricula, as they served as vehicles for Western literature and the national histories of other peoples, which could negatively impact future generations of Muslims. The inclusion of lessons on jurisprudence, interpretation, and ethics in the study programs. A strict focus on teaching Islamic history, including the Ottoman period only.

He placed the state’s schools under his personal supervision and directed them towards the service of the Islamic University. He took an interest in women and established a house for female teachers, prohibiting their mingling with men. In this context, he defended himself against the accusations from the Committee of Union and Progress, which claimed he was opposed to reason and knowledge, stating: “If I were an enemy of reason and knowledge, would I have founded the university? If I were truly an enemy of knowledge, would I have established a house for our girls – who are no different from men – to train as teachers?!”.

He fought against the unveiling of women in the Ottoman Empire and criticised the infiltration of Western morals among some Ottoman women. On October 3, 1883, a government statement appeared in the newspapers of Istanbul, reflecting the Sultan’s personal perspective on women’s attire, as follows: “Indeed, some Ottoman women who have been seen in the streets recently are wearing attire that contravenes religious law. The Sultan has informed the government of the necessity to implement measures to eradicate this phenomenon, and he has also communicated the importance of women returning to the full legal hijab. [Footnote 1] Consequently, the Cabinet convened and made the following decisions:

A one-month grace period is granted, after which women are prohibited from walking in the streets unless they wear the traditional Islamic hijab. This hijab must be devoid of any embellishments or embroidery. After one month from the publication of this statement, it is the responsibility of the police to ensure the decisive enforcement of the decisions contained herein, and the enforcement agencies must cooperate with the police in this matter. The Sultan has approved this statement along with his governmental decisions. This statement will be published in newspapers and displayed in the streets”.

On the day following the publication of this statement, specifically on October 4th, the newspaper (Time) issued in Istanbul stated: “The Ottoman society, in general, supports this decision, and it is beneficial. He believed that women are not equal to men in terms of leadership. [Footnote 2]

He also defended the polygamy at a time when Ottoman media was raising objections to this issue. The Sultan stated: “Why do some intellectuals object to this matter, and why do they not raise objections to its existence in other places outside the Ottoman state, in certain parts of Europe and America?” He emphasised: “The principle of polygamy is permissible in Islam, so what does it mean to object to it?”. [Footnote 3]

He was in favour of women’s education, which is why he established a school for female teachers to train educators for girls. However, he opposed the mixing of men and women and was against women’s unveiling. [Footnote 4] During his reign, women had no say in state affairs, regardless of their significance; their role was confined to the home and the upbringing of future generations. He treated women with a rare dignity, exemplified by his stepmother, who nurtured and raised him when he ascended to the throne. His stepmother, who played a maternal role, can be likened to a queen in modern terms, as the queen in the Ottoman palace was the mother of the sultan, not his wife, unlike in other countries. Despite all this, on the day following Sultan Abdul Hamid’s ascension to the Ottoman throne, he met with his stepmother, whom he loved dearly, kissed her hand, and said to her: “”With your kindness, I did not feel the loss of my mother, for in my eyes, you are indistinguishable from her. I have made you the royal mother. This means that the word in this palace belongs to you. However, I implore you, and I am insistent on this request – do not interfere in any way with any state affairs, whether they are large or small!”

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/471-474

[Footnote 1]

https://abukhadeejah.com/understanding-the-muslim-dress-code-modesty-for-men-and-the-hijab-for-women-islam-4-5/

https://abukhadeejah.com/the-niqab-for-the-muslim-woman-uncovering-her-face-and-hands-and-displaying-her-beautifications/

[Footnote 2]

https://abukhadeejah.com/justice-and-equality-in-islam-6-1/

[Footnote 3]

https://abukhadeejah.com/polygamy-in-islam-better-than-being-alone/

[Footnote 4]

https://abukhadeejah.com/free-mixing-between-the-sexes-in-islam-a-detailed-discussion/

Shaikh Abu Khadeejah

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

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

Allah, The Exalted, said:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah). [Al-Isra 36]

Last year, I posted an article regarding speculations some individuals had about Salafibookstore and Shaikh Abu Kahdeejah, may Allah protect him. You can find it at this link. https://salafidawahmanchester.com/2024/08/25/is-the-salafi-bookstore-his-personal-business-pursuit/

Today, I want to briefly clarify a misconception held by some individuals who suggest that no decision is finalised without the consent of Abu Khadeejah, or that if you can get Abu Khadeejah on board with something, others will inevitably follow. This is yet another misconception that leads some to believe that Shaikh Abu Khadeejah, may Allah protect him, is like an army commander in various places. In reality, Shaikh Abu Khadeejah, like other Mashayikh, is consulted on local Dawah matters. Shaikh Abu Khadeejah, along with the other local Mashayikh, is respected for his experience in Dawah issues in the UK, and he has earned the trust of Al-Allamah Rabee, Al-Allamah Ubaid, and Al-Allamah Al-Ghudiyaan, may Allah have mercy upon them. Their trust in him and other Salafi teachers stems from their honesty and commitment to the Salafi methodology for over thirty years.

Secondly, I (Abdullah) have had easy access to Shaikh Abu Khadeejah for nearly 17 years, primarily because of living in Birmingham. However, my ability to meet him in person has decreased recently due to his busy schedule and other commitments. Additionally, the brothers from the Manchester Masjid Committee and the Stoke On Trent Masjid Committees (Masjid al-Furqan and Masjid Abi Hurairah), along with other Salafi brothers, have easy access to Shaikh Abdul Ilah and others. Various Salafi brothers from different cities reach out to these local Mashayikh for a variety of reasons. Our relationship is built on cooperation and mutual advice, and we are all fully aware that certain matters should be addressed only by senior scholars, such as Al-Allamah Salih Al-Fawzan, Al-Allamah Abdul Aziz Aala Ash-Shaikh, and Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve them. Thus, the situation is quite straightforward to grasp: we work alongside our elder teachers on matters that are widely recognised, and they are the first to insist that serious issues be truthfully referred back to the senior, old, wise, insightful and experienced scholars we previously mentioned. In addition, there is no doubt that our elders and the Marakiz collaborate with others, both at their own level and with those who possess greater knowledge in the Muslim lands. May Allah protect all the Mashayikh in the East and West. Amin.

In this context, allow me to provide an example of how Shaikh Abu Khadeejah ensures that others among his brothers are consulted as well. Here are a few discussions we recently had with him, may Allah preserve him, regarding some matters related to the Masjid in Manchester. You will observe that during these conversations, he emphasises the importance of consulting others. I was the one who posted a proposal and then said: “Give your thoughts”. Then came the following replies:

Following our discussion, we still haven’t reached a conclusion since the issue isn’t urgent or serious. We are continuing to consult with other Mashayikh and some other experienced brothers. Indeed, someone who has witnessed events firsthand is different from someone who has only been informed. I have participated in many of these discussions both through WhatsApp and in person on several occasions. Additionally, we collaborate with others, including Ustadh Abdul Hakim Mitchel, a resident teacher in Manchester, along with others from various Marakiz. Therefore, greatly mistaken and misinformed is the one who thinks that Shaikh Abu Khadeejah is the one whose decision is always taken as the final one. We hold Shaikh Abu Khadeejah and the other Mashayikh in the West and the East in high regard, while placing our senior scholars above everyone. This does not diminish the value of other knowledgeable individuals below these senior scholars; rather, we respect, appreciate, and learn from all of them.

And Allah knows best

Why is noble prophet Musa mentioned more than other prophets in the Qur’an?!

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

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

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Quran is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave have not been repeated and some are repeated based on the need for it. Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said: [قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said”, and in Surah Ash-Shu’ara (Ayah 34), Allah said: [قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him]. In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it. This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand. Despite this, the repetition is not based on one angle, rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another. It is exceedingly rare for a verse to be identical to another verse that came before, thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people. It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conyed in the Makkan Surahs, in contrast to those in the Madinan Surahs. A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances. It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ- Indeed, this is a well versed sorcerer], while in another verse it is stated: [قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109] So, how can these be reconciled? We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time. This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [Source: An Excerpt from “Sharh Usul Fee at-Tafsir” pages 347-35]

The Reason Behind This Article

A beloved cousin called Ibrahim residing in America reached out with a thoughtful inquiry regarding the frequency of mentions of Prophet Musa, peace be upon him, compared to that of Prophet Muhammad, peace and blessings be upon him. He noted that while Musa is referenced numerous times due to his esteemed status as a great Prophet, all Prophets, peace be upon them, hold an esteemed status, with Prophet Muhammad being the most distinguished among them. This led him to question why Musa appears more often in the Qur’an than Prophet Muhammad. Upon receiving his message, I was in the company of my colleagues at the primary school, Ustadh Abu Tasnim and Ustadh Ahmad Qasim. I sought insights on the matter from my colleague at school Ustadh Ahmad Qasim, may Allah preserve him, who kindly directed me to this clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, and graciously provided me with the relevant pages in Arabic for my perusal. After acquaintance with the Arabic text, I assured my cousin that I would convey this valuable insight to him. May Allah reward him for his desire to increase in knowledge, and may He also bless Ustadh Ahmad Qasim for his generosity and support in sharing this beautiful clarification Aameen.

Visit: Visit: https://www.islammoses.com/im/

When we say to our children “Take it easy,” what do we also say to elders?

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

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

We often tell the youth to “Take it easy,” but those of us who have moved beyond our youth should also be reminded to constantly fight against complacency

Allah, The Most High, said:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said, “There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor (maintained) firmness upon it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased. Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts. (2)

The Prophet, peace and blessings of Allah be upon him, said, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”. Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said, “Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

We often tell the younger generation to “Take it easy,” but those of us who have moved beyond our youth should also avoid complacency. Indeed, the wisdom gained from past experiences and being shielded from various challenges is invaluable, yet no one should become so enamored with the past that they lose sight of the connection between what has been and what is now. It’s crucial to stay informed about current changes and circumstances. The necessity for clarity and determination persists until we meet our Creator; thus, we require ongoing guidance to prevent us from being sidetracked by our past and to ensure we are well-informed about the present, enabling us to maintain clarity.

Read: https://salafidawahmanchester.com/2025/03/25/guide-us-to-the-straight-path-an-overarching-need-of-a-lifetime/

[1]: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ page 129. Vol 3. Publisher: Daar Ibn Al-Jawziyyah 2nd ed 1431AH.

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

[3] Saheeh Al-Jaami 2152

[4] Saheeh At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

Verification sought from the Jerusalem Post concerning certain quotes ascribed to the Talmud

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Featured, Mental Health, Morals and Manners - 'Akhlaaq'.

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

Allah, The Most High, said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad ) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

Allah, The Exalted, said:

فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير

So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Ash-Shuraa. 15]

[وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ – And I am commanded to do justice among you]. Meaning, when passing judgement regarding that which you have differed between yourselves. Therefore, your enmity and hatred does not prevent me from judging with justice between you. And from justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood. [ٱللَّهُ رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return].

[لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ – There is no dispute between us and you]. Meaning, there is no dispute between us and you after the realities have been manifested, and after the clear distinction between truth and falsehood, and after the clear distinction between guidance and misguidance, there is no room for debate because the goal behind debate is to distinguish between right and wrong, so that the one to be guided is guided and the proofs established against the misguided one. [ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ – Allah will assemble us (all), and to Him is the final return]. [Tafsir As-Sadi]

The Editor
Jerusalem Post
Dear Mr or Mrs……

I recently encountered an article online that included quotes attributed to the Talmud. Although we, as Muslims, recognize that previous Scriptures have been altered, leading to corruption in derived texts in many cases, I wish to confirm whether these quotes genuinely originate from the Talmud. I lack access to the Talmud and do not comprehend the language in which it was originally written or compiled. My motivation for verifying these quotes stems from my firm belief that noble Musa and Harun, along with other noble prophets sent to Bani Israel, peace and blessings of Allah be upon them, would never express or endorse the views and beliefs promoted in these quotes. It is clear to me that some of the quotes I found are likely the personal opinions of individuals who have strayed from the teachings of the prophets of Bani Israel. Therefore, I kindly request that you confirm whether these quotes are indeed from the Talmud, and if they are, whether their English translations accurately reflect what is contained in the Talmud. Conversely, if these quotes are misinterpretations or distortions, I would appreciate your clarification on that matter. While I await your response, I will also seek to uncover the origins of these quotes from Arab scholars who have addressed this topic. However, it is only fair that we also consider your perspective, especially since you often assert that there is a significant amount of misinformation about you since the onset of the Gaza conflict.

Expecting a reply

Abdullah Jallow

Some of The Quotes

All quotes on this link:

This soft piece of flesh can be very dangerous

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

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

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [An Excerpt from ‘Tafsir As-Sadi]

Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked’”. [1]

Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.” [2]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [3]

Abdullah Ibn Tawus, may Allah have mercy upon him,  said: Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [4]

Al-Fudayl Ibn Iyad, may Allah have mercy upon him, said: “Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [5]

It was said to one of the scholars may Allah have mercy upon him,  “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [6]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [7]

Ziyad Ibn Yunus, may Allah have mercy upon him, said: “By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [8]

Al-Hasan Bin Salih, may Allah have mercy upon him, said: “I scrutinised Al-Wara (the fear of Allah that makes one refrain from doubtful matters in order not to fall into haram) and did not find it more lacking in anything than the tongue”. [9]

Yunus Ibn Ubayd, may Allah have mercy upon him, said: “Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.”  [10]

Ibnul Mubarak, may Allah have mercy upon him, was asked about the statement of Luqman, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [11]

Riba of The Tongue

https://salafidawahmanchester.com/2023/08/27/riba-usury-of-the-tongue/

Not even a non-Muslim is to be accused falsely. Read:

The Freed Slave Girl, The Precious Stones and The Kite

Even the honour of animals is safeguarded

Qaswa received deserved praise

[1] Sahih at-Tirmidhee 2407
[2] Al-Bukhari 6474
[3] Jami’ul Uloom Wal-Hikam 145
[4] As-Samt page 86
[5] As-Samt page 223
[6] As-Samt page 299
[7] Siyar A’lam An-Nubula 4/93
[80] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128
[9] Siyar A’laam An-Nubulaa  7/368
[10] Hilyatul Awliyaa 3/20]
[11] Jami-ul Uloom Wal-Hikam 155]
 

A brief dialogue with the African Muslim regarding Pan-Africanism

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

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

Tawhid – The Original Religion of Humankind

Allah, The Most High, stated:

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

And I did not create the jinns and humans except to worship Me. I desire not from them any provision, and nor do I desire that they feed Me. (On the contrary), it is Allāh who is the Great Provider, the possessor of mighty strength. [Adh-Dhariyat 56-58] [1]

Allah said:

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

And verily, We have sent among every nation a Messenger (saying): Worship Allah (Alone), and avoid (or keep away from) from all false deities, i.e. do not worship anything besides Allah. ” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). [An-Nahl. 36]

Allah said:

كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. [Al-Baqarah. 213]

Allah said:

وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً وَٰحِدَةً فَٱخْتَلَفُوا۟ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

Mankind were but one community (i.e. on one religion – Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed]. [Yunus. 19]

Ibn Abbas, may Allah be pleased with him and his father, said:

Between Nuh and Adam, all of them used to be upon the true path [worshipping Allah alone], then they differed and started worshipping idols, false deities and images, then Allah sent Messengers with clear proofs and evidences. [2]

Shirk first started amongst the people of Nuh when they exaggerated (the status) of the righteous people and turned away from the call of their Prophet [Nuh] out of pride. They said: “You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr”. [Nuh. Ayah 23]

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

It has been narrated from Ibn Abbas that these were the names of pious people amongst the people of Nuh, and when they died, Shaytan inspired their people to (prepare) and place idols at the places where they used to sit, and to call those idols by their names. They did so, but did not worship them until those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them”. [3]

All prophets and messengers were Muslims as they submitted to Allah and worshipped Him alone without ascribing partners to Him in worship. Read here: https://salafidawahmanchester.com/2020/10/18/one-must-call-himself-a-muslim-if-he-truly-follows-the-path-of-the-prophets-and-messengers/

This is the faith that Allah designated for both humanity and Jinn, aligning perfectly with the sound innate disposition. Allah said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

So, set you “O Muhammad” your face towards the religion of pure Islamic Monotheism, worshipping Allah alone by devoting all forms of worship purely for Him. The natural state which Allah determined and upon which He created and moulded mankind. Let there be no change in the creation of Allah “Islamic Monotheism. That is the straight religion, but most of men do not know. [Ar-Rum 30]

Iyaa Ibn Himar, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

Verily, my Lord has commanded me to teach you what you do not know, from what he has taught me this day, “All wealth I bestowed upon them is lawful. I have created all of My servants inclined to worship me alone, but devils come to them who turn them away from their religion. They outlaw what has been made lawful for them, and they command them to associate partners with Me for which no authority has been revealed”. Verily, Allah looked at the people of the earth and He detested all of them, Arabs and non-Arabs alike, except for remnants of the people of the Book”. [Ṣaḥīh Muslim 2865]

All of humanity, the descendants of Adam and Hawa, were created with the purpose of worshiping Allah alone. Throughout history, Allah has sent messengers to guide us back to this divine path whenever we have strayed, often due to the deceptions of shaytan. In light of this truth, the only course left for us is to follow the final Prophet, Muhammad, peace and blessings of Allah be upon him. In this context, concepts like colonization or decolonization become irrelevant; what truly matters is the religion established by our Creator. Ultimately, individuals have been given the free will to choose to submit to Islam, worship Allah alone and follow His last Prophet, Muhammad, peace and blessings of Allah be upon him. They are not forced or coerce, but if they choose other than Islam, they have made a choice for which they will be held accountable in the Hereafter. Allah said:

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in all false deities and believes in Allah (by worshipping Him alone), he has indeed grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah 256]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Therefore, what is essential to understand is that an individual faces a choice: to either adhere to the traditions of ancestors after the arrival of the Prophets and Messengers or to wholeheartedly submit to the path of Prophets and Messengers, with Muhammad being the final Messenger, peace and blessings of Allah be upon all of them. True beliefs must align with the revelations given to the Prophets and Messengers, rather than the customs of forebears that contradict their teachings. Sadly, some African Americans and African intellectuals have attempted to muddy this straightforward issue. As African Muslims, we are called to follow the path of the final Prophet in both belief and practice, just like any Muslim around the globe. Cultural customs from any group, whether Arab or non-Arab, are acceptable as long as they do not conflict with the final divine message. It is perfectly fine for individuals from different backgrounds to adopt and celebrate the cultural practices of others, provided these do not contradict the final revelation. We will share insights from scholars on this topic shortly, but for now, it is crucial to reiterate that one must choose between the path of the final Prophet or the ancestral traditions that stand in opposition to divine guidance. Historically, the latter has been a common fallacy among nations when Messengers urged them to return to the right path. Al-Allamah Salih al-Fawzan, may Allah preserve him, stated:

Indeed, polytheistic (practices and beliefs) have become rife within this Ummah due to detachment from (he teachings of)the Qur’an and the Sunnah, blindly following ancestors without proper guidance, elevating the status of deceased figures by constructing (shrines and tombs) over their graves, and due to being ignorant of the islam that Allah instructed His Messenger, peace and blessings be upon him, as Umar Ibn al-Khattab, may Allah be pleased with him, said: “The very foundations of Islam will crumble one by one when a generation arises that is unaware of the ignorance that preceded Islam.” Furthermore, the proliferation of Shubhah—doubts that masquerade as truth but are fundamentally false—has led many astray. Among these misconceptions is the argument used by those who engage in Shirk, both in the past and present, claiming legitimacy by adhering to the beliefs of their forefathers. Allah said:

وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقْتَدُونَ

And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.” [Az-zukhruf 23]

Therefore, following ancestors is only praiseworthy if they were upon the truth. Allah [The Most High] said that Yusuf, peace be upon him, said:

وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

And I have followed the religion of my fathers, – Ibrahim (Abraham), Ishaque (Isaac) and Ya’qub (Jacob), and never could we attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but most men thank not (i.e. they neither believe in Allah, nor worship Him). [Yusuf. 38]

This doubt was embedded in the souls of the polytheists and they utilised it to oppose the call of the Prophets. Allah said:

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ
فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٰٓئِكَةً مَّا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ

And indeed We sent Nuh (Noah) to his people, and he said: “O my people! Worship Allah! You have no other Ilah (God) but Him (Islamic Monotheism). Will you not then be afraid (of Him i.e. of His Punishment because of worshipping others besides Him)?” But the chiefs of those who disbelieved among his people said: “He is no more than a human being like you, he seeks to make himself superior to you. Had Allah willed, He surely could have sent down angels; never did we hear such a thing among our fathers of old]. [Al-Muminoon. 23-24]

So, they used as proof that which their ancestors were upon to oppose that which their Prophet Nuh brought. Allah informed us that the people of Sali said to him: “Do you (now) forbid us the worship of what our fathers have worshipped?”[Hud. 62]

The people of Shu’aib said: “Does your Salat (prayer) (i.e. the prayers which you offer has spoiled your mind, so you) command that we leave off what our fathers used to worship]. [Hud. 87]

Allah informed us about Ibraheem and his people when he silenced them with clear proofs: “What do you worship?” They said: “We worship idols, and to them we are ever devoted”. He said: “Do they hear you, when you call (on them)? “Or do they benefit you or do they harm (you)?” They said: “Nay, but we found our fathers doing so”. [Ash-Shu’ara 70-74]

This is the nature of disbelief! Its people do not have any proof by way of which to repel the truth except these flimsy proofs. [4]

Therefore, a sensible individual understands the reasons behind the misdirection of nations, which often stems from prioritizing the traditions of their ancestors over the teachings of Allah’s Messengers. If you were to inquire about the beliefs of our ancestors from 2000 years ago, we would struggle to categorize them as polytheists, Christians, or Jews. However, what we do know with absolute certainty is that Allah sent Messengers to every nation, including Prophet Isa, peace be upon him, who preached the oneness of Allah, Tawhid. Following his time, Allah sent Muhammad, peace and blessings of Allah be upon him, to both Arabs and non-Arabs, addressing all of humanity and even the Jinn. If you were to ask again about the faith of our forefathers during Muhammad’s era, we could only guess based on the historical accounts regarding that region of West Africa. However, what we do know is that Allah sent Muhammad as the final Messenger, and many sincere followers of the Scriptures acknowledged his Prophethood and accepted Islam. This historical fact is well established. Subsequently, Islam spread throughout Africa, leading to our birth into Muslim families by the Will of Allah. Islam is practiced independently of ancestral customs that contradict divine revelation. This approach does not equate to succumbing to Arab colonialism. Whether it stems from African, Arab, European, or any other cultural background, any practice that stands in opposition to divine revelation is not embraced.

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

“Indeed, Allah [The Most High] has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose”. [5]

The Messenger [peace and blessings of Allah be upon him] said: “Whoever is held back by his deeds, his (nobility) of lineage will not push him forward”. Imam An-Nawawi, may Allah have mercy upon him, said:

“Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, then it is obligatory upon him not to crown himself with nobility of lineage and the virtues of his forefathers, whilst he is lagging behind in (performing good) deeds”. [6]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said:

“It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), so whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger [peace and blessings of Allah be upon him] for judgement, so whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. [7]

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

“The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allah’s statement: [ It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allah’s divine legislation [i.e. to be judged]”. [8]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, also said:

“Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. [9]

It’s undeniable that Allah sent Prophets and Messengers and provided Scriptures to lead humanity, culminating in the final message delivered by Muhammad, peace and blessings of Allah be upon all of them. Various nations, tribes, and clans accepted Islam, with non-Arabs emerging as significant leaders and scholars. Al-Allamah Salih Aala Ash-Shaikh, may Allah safeguard him, stated:

“When the Muslims conquered the different regions of the earth and Islam spread, the affair became as if it started from the non-Arabs, until the people of Persia and other non-Arabs became the scholars and the Imams of the mosques, and people acquired knowledge from them. It is recorded in Islamic history that many non-Arabs led the Muslims in knowledge, in issuing religious verdicts and many affairs. Take for example Abu Hanifah, may Allah have mercy on him, who was not an Arab, and Imam Al-Bukhari [may Allah have mercy on him] and how his book became an upright example, and there’s none amongst the Muslims except that he (or she) knows Imam Abu Abdillah Muhammad Bin Ismaa’eel Al-Bukhari. And consider other examples – besides Al-Bukhari and Abu Hanifah – amongst the Imams of Islam.

So when Islam came with its implementation, it abolished the differences that were initiated by the people and those non-Arabs became the leaders and Imams of the Arabs; why? Because they carried the religion, raised the banner of pure Islamic monotheism – there is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah, and because there is no distinction in virtue between a non-Arab and an Arab, except through fear of Allah. When the Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because indeed neither did they accept leadership nor give precedence to anyone based on this; rather they accepted everyone because people are equal in this affair. Quraish’s rulership, the Umayyad rulership and the Abbasid rulership ended; then the rulership of the Mamluks arose and thereafter the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers, because the Muslims saw that there was welfare for the people in doing so (based on the texts of the Qur’an and the Sunnah, and understanding of the Sahabah). Therefore, class differentiation and its practice was abolished from the beginning; rather no one had any reservation in implementing Islam. So, Islamic history attests to the implementation of this great principle [i.e. sound equality]”. [10]

The subsequent decline and stagnation can be attributed to a deviation from the fundamental tenets of Islam, which has given rise to numerous challenges, including tribalism and various societal dilemmas. Read: https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

However, it is essential to recognise that Muslim scholars have remained acutely aware of these issues throughout Islamic history and continue to engage with them in contemporary discourse. The blame does not lie with Islam itself, despite the misguided assertions of some ignoramuses and certain pan-Africanists advocating for a so-called decolonisation of religion. Such claims reveal a profound ignorance, as they overlook the original faith bestowed by the Creator and fail to address the true root of the problem: a departure from pure monotheism and the teachings of the Prophets, the last of whom is Muhammad. Furthermore, it is important to acknowledge that regardless of an individual’s chosen faith, they will be held accountable for their choices after the Prophets and Messengers have conveyed the message of Islamic Monotheism. However, any form of oppression against people is unequivocally condemned regardless of the race, social status or religion of the victims. The Messenger, peace and blessings of Allah be upon him, said that Allah, The Almighty, said: “O My servants, I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another”. [Ṣaḥīḥ Muslim 2577]

The Messenger said: “Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end with faith in Allah and the Last Day, and let him treat people as he would love to be treated.” [Muslim 1844]

It is of utmost significance that any sense of injustice directed towards our race, clan, tribe, or nation does not disrupt our bond with Allah as Muslims. We must resist the allure of pan-Africanist ideologies that may lead us astray and jeopardize our eternal well-being under the guise of pride. Instead, let us embrace a path of piety rooted in the final revelation, for it is the true avenue to salvation. Allah said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware.[11]

Allah said:

تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious.[Al-Qasas 83]

Those who depart from this world while associating partners with Allah in worship or rejecting Allah and His final Messenger, without repentance, will face eternal failure. Allah has stated:

إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers. [Al-Ma’idah 72]

Allah said:

وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْءَاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [Aal Imran 85]

Indeed, there is nothing wrong with either a Muslim or a non-Muslim standing up against oppression and exploitation. Therefore, we assert without hesitation that Africa has the right to call for an end to the post-colonial oppressive systems, just as they stood resolutely against the brutality and greed of colonialists during the colonial period. We agree wholeheartedly that Africa should not be subjected to exploitation through so-called financial aid, foreign military bases, sanctions, debt, NGOs, unequal trade, loans, and so forth. We also support the view that both African and Asian nations have the right to seek liberation from oppression through debt restructuring, strategic partnerships, diversified economies, de-dollarization, fair negotiations, food security, Agro-processing, solar energy, information technology, state-owned mines, pharmaceuticals, and more. It is a fact that other nations have pursued these initiatives for their economic stability, and similarly, Africa and others have the right to do the same. This is simply common sense and does not necessitate adherence to pan-Africanism or any other ideology that contradicts the final revelation ordained by the Creator, for which He will reward or punish humanity and Jinn in the Hereafter. Thus, we clearly state that the oppression and exploitation of African or Asian countries must cease. Our responsibility as African Muslims is to call our societies to Tawhid and Sunnah, following the path of the righteous predecessors, while also addressing any injustices faced by people. All praise is due to Allah for guiding us to Islam, which is indeed enough as a blessing. And Allah knows best.

Read: https://salafidawahmanchester.com/2024/11/16/the-uncivilised-third-world-and-developing-countries/

[1] https://www.thenoblequran.com/q/#/search/51_56

[2] Misbaah Al-Muneer Fee Ta’dheeb Tafseer Ibn Katheer

[3] Al-Bukhaari 4920

[4] An Excerpt from “Muhaadaraat Fil Aqeedah Wad-Dawah” 1/18-20. Slightly paraphrased]

[5] Saheeh Sunan Abee Dawud. Hadith Number 5116. Declared ‘Hasan’ by Imaam AlAlbaanee]

[6] Sharh Saheeh Muslim – (The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness). Hadeeth Number 2699; Vol 17 page 18]

[7] Majmoo Al-Fataawaa 6/510]

[8] Tafseer Surah Al-Baqarah 2/299]

[9] Majmoo Al-Fataawaa 7/7]

[10] https://youtu.be/wRkeYjcJ728?si=V1cqv_4t4vL_uoVd

[11] https://www.thenoblequran.com/q/#/search/49_13

O Joanie Margulies! Exaggerating or Guessing The Number of Years Through Silver Doesn’t Improve the Situation

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

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

Allah, The Most High, said:

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie. [Al-An’am 116]

Joanie said:

Firstly, concerning relics and artefacts, Al Allaamah Rabee, may Allah have mercy upon him, has given us a profound reminder.

Secondly, regarding the age of a relic, it relies on assumptions, along with the reality that anyone can either exaggerate or distort any issue to rationalise land theft and unfounded claims. Read below:

One of The Corrupt Goals Behind The Attention Given to Artefacts- By Al-Allaamah Rabee Bin Hadi, may Allah have mercy upon him.

One of The Corrupt Goals Behind The Attention Given to Artefacts- By Al-Allaamah Rabee Bin Haadee

Thirdly, some of your Rabbis are known for theft and justifying it in the name of religion. Allah, The Most High, said:

وَمِنۡ أَهۡلِ ٱلۡكِتَـٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارٍ۬ يُؤَدِّهِۦۤ إِلَيۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِينَارٍ۬ لَّا يُؤَدِّهِۦۤ إِلَيۡكَ إِلَّا مَا دُمۡتَ عَلَيۡهِ قَآٮِٕمً۬ا‌ۗ ذَٲلِكَ بِأَنَّهُمۡ قَالُواْ لَيۡسَ عَلَيۡنَا فِى ٱلۡأُمِّيِّـۧنَ سَبِيلٌ۬ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ

Among the people of the Scripture is he who, if entrusted with a Cantar [a great amount of wealth, etc.], will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: ‘’There is no blame on us to betray and take the properties of the illiterates (Arabs).” But they tell a lie against Allah while they know it. [Surah Aal Imraan. Verse 75]

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

They made corrupt claims and held repulsive views, and considered themselves to be possessors of great status and that the illiterate Arabs were extremely degraded, therefore, the rights of the illiterate Arabs could be violated. So, through these corrupt claims and repulsive views they ate haraam and considered it lawful by way of creed. Also, they lied against Allah because the scholar who declares things lawful or unlawful is considered- by the people- as one transmitting Allah’s Judgement and not from himself; and that (ruling of theirs about the wealth of the illiterate Arabs) is a lie. Allah said:

وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُون

“But they tell a lie against Allah while they know it”.

This is one of the greatest sins-speaking about Allaah without knowledge. [An excerpt from Tafsir As-Sadi]

Finally, the land does not belong to you exclusively. We’ll suffice with the following articles:

The Promised Land: A Brief Examination from a Religious and Historical Perspective

The Promised Land: A Brief Examination from a Religious and Historical Perspective

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

Cannot expect us to refrain from speaking truth, while they boldly co-operate with unreliable people in Salafiyyah’s name

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

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

Allah, The Exalted, said:

مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا
الَّذِينَ يُبَلِّغُونَ رِسَالاتِ اللَّهِ وَيَخْشَوْنَهُ وَلا يَخْشَوْنَ أَحَداً إِلاَّ اللَّهَ وَكَفَى بِاللَّهِ حَسِيباً

There is no blame on the Prophet in that which Allah has made legal for him. That has been Allah’s Way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined. Those who convey the Message of Allah and fear Him, and fear none save Allah. And Sufficient is Allah as a Reckoner. [Al-Ahzab. 38-39]

“Those who convey the Message of Allah” – Meaning, they propagate Allah’s Ayaat (verses, signs lessons, commands, and prohibitions), His proofs, and evidences to His servants. They call them to Allah’s path, they fear Allah alone without ascribing partners to Him, and they fear none except Allah. [1] “And Sufficient is Allah as a Reckoner”- Meaning: Preserve (and record) the deeds of His creation and will recompense them. [2]

In Surah Al-Ma’idah Ayah 54, Allah said about the true believers:

يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

“They strive in the Way of Allah, and are never afraid of the blame of the blamers”.

Meaning, they strive in the path of Allah with their wealth and lives, through their statements and actions. They do not fear the blame of the blamer; instead, they give precedence to the pleasure of their Lord and the fear of His blame over the blame of the people. This shows the strength of their resolve and determination, as the one whose heart is weak is weak in his resolve, which falters in the face of the blame of the blamers, and his strength diminishes when criticised by the critics. [3]

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

There are three people in relation to this matter: The first person is one hindered from what Allah loves due to fear of blame. The second manifests their love for what Allah loves, regardless of the blame of the blamers. The third conceals his deed that may attract blame to fulfil what is beloved to Allah. So, the first person is excessively negligent, the third person is a weak believer, and the second person is in the best position, and he is a strong believer. A strong believer is more virtuous and beloved to Allah than a weak believer. The highest type of love for Allah and His Messenger is found in striving in the path of Allah despite the numerous blamers since many souls dislike being in this situation. [4]

Allah says in Surah Rum, Ayah 60:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)].

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

In contrast to an individual who possesses certainty, a person lacking certainty tends to be unstable and acts without caution. Certainty is characterised by a steadfast belief in the heart, grounded in both knowledge and action. It is possible for an individual to have a solid understanding yet fail to demonstrate patience in times of adversity, allowing emotions to dictate their responses. Al-Hasan Al-Basri said: “If you wish to see a person with insight but lacking patience, you will find such an individual; similarly, if wish to see someone who exhibits patience but lacks insight, you will also encounter that person. However, if see a person who embodies both insight and patience, that person is the one referred to by Allah in the verse”.

Then he recited the Ayah:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command when they were patient and used to believe with certainty in Our Ayat (proofs, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24] [5]

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said: When the Christians initially exaggerated the status of Isa, peace be upon him, the extremists began to accuse anyone who rebuked them of harboring animosity towards Isa and diminishing his status. Thus this became the greatest means for the proliferation of extremism, as those who adhered to the truth saw that rebuking the extremists would lead to accusations of a more detestable nature, such as hating and belittling Isa, as well as being hated by the majority and subjected to harm. This held them back from rebuking the extremists, allowing Shaytaan to operate without restraint. The circumstances surrounding the extremists among the Rawaafid, grave worshippers, and advocates of blind adherence in the religion bear a striking resemblance to this scenario. [6]

Al-Allamah Ibn Aqeel, may Allah have mercy upon him, said: “If the truthful ones were to keep silent and the falsifiers speak, the creation would relinquish what they have witnessed (of truth) and reject what they have not witnessed. So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is Bidah”. [7]

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

فإنه من يعش منكم فسيرى اختلافا، فعليكم بسنتي

“Indeed the one who lives long amongst you will see differences; so upon you is to (adhere) to my Sunnah”.

Imam Abu Hatim, may Allah have mercy upon him, said: “This is clear evidence that the Messenger, peace and blessings of Allah be upon him, commanded his Ummah to know the weak (or unreliable people) amongst them and distinguish them from the trustworthy ones. That is because the Sunnah cannot be adhered to alongside the lies and falsehood mixed with it, except by way of knowing the weak (or unreliable people) and distinguishing them from the trustworthy (reliable) people”. [8]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

It is incumbent upon the people of truth to have patience and deepen their commitment to this religion of truth. In times when frivolous desires are prevalent, it is essential to enhance one’s understanding of the truth and to remain steadfast in following it, as the Messenger, peace and blessings of Allah be upon him, said: “The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is innovation in religion and every innovation in religion is misguidance’”. [9]

[1] An Excerpt from Tafsir As-Sadi

[2] An Excerpt from Tafsir Al-Baghawi

[3] An Excerpt from “Tafsir as-Sadi”

[4] An Eccerpt from Badaa’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim 1/324

[5] An Excerpt from “Al-Fawaa’id’ page 300

[6]at-Tankil Bimaa Fee Ta’neeb Al-Kawtharee Minal Abaateel. 1/80

[7] Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor page: 148

[8] Muqaddimah Kitaab Al-Majrooheem Minal Muhadditheen of Imaam Ibn Hibbaan (rahimahullaah) Page: 66

[9] Majmoo 14/294