Skip to main content

Author: Abdullah Jallow

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

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

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

photography of lightning storm

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

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

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.

Be selective who you confide in

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

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

Be selective who you confide in, even if someone shows agreement, as some may transmit to initiate rancour, distrust or suspicion between people

Narrated Anas Ibn Malik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allah and His Messenger know best”. He said, “Transmitting speech from some people to another people to destroy their (mutual relationships)”.

Al-Allamah Zayd Bin Haadi Al-Madkhali, may Allah have mercy upon him, said, “The subject matter of this hadith is about the dangerous (consequences) of tale-carrying in this worldl and the hereafter. Indeed, the Prophet, peace and blessings of Allah be upon him, called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to other people to corrupt their relationships. And in the hadith of Ibn Mas’ud, may Allah be pleased with him, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos, and other similar affairs – events that are in opposition to rectification. Due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing, etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”. [at-Taleeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28] [end of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

Meaning of the word Waylun “Woe”

Written by Abdullah Jallow on . Posted in Purification of The Soul, Scholars of Islam, Sin.

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

Shaikh Abdullah Al-Bukhari, may Allah preserve him, stated:

Qadhi Iyaad, may Allah have mercy upon him, stated that the word “Waylun- Woe” has some of the following meanings:

It is used whilst referring to one who has fallen into destruction.

It is used whilst referring to one who deserves destruction.

It is used to refer to destruction itself.

It is used to refer to the difficulty found in punishment.

It is used to refer to grief.

It is used to refer to a valley in the hell fire.

Sharh Umdah Al-Ahkam. Lesson 2

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences

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

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

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences Before It Is Too Late

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

Quote: The most profound evils of knowledge and its inconsistencies arise from engaging with creation without recognizing its Creator, understanding effects without acknowledging the One who brought them into being, examining causes without considering the one who initiated those causes, and exploring paths without clear objectives. The deficiencies inherent in this type of engagement are numerous, and the harm it causes is considerable. Indeed, many atheists, along with those misled by them, are knowledgeable in the natural sciences; however, they confine themselves to this knowledge and remain unaware of its connection to the Creator and the ultimate Cause. Moreover, regarding the wonders and secrets present in these natural sciences, they see themselves as the sole possessors of such knowledge—believing that no one else understands the marvels of the natural sciences or the secrets that Allāh has embedded in nature. This perception elevates their status above others, leading them to become afflicted with arrogance and self-deception. They limit their understanding to this domain, viewing it as the ultimate conclusion, purpose, and goal, which ultimately leads to profound deviation and a lack of depth in both knowledge and intellect.

Full Article Below:

subtle poison and silent doom_pdf

 

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [98]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

He, may Allah have mercy upon him, said: “Fill the world with knowledge. People are in need of this knowledge”. [Awn Al-Bari 1/70]

He, may Allah have mercy upon him, said: “I have been waging war against Irjaa since I began my journey in knowledge and I will do so -InShaAllah- until I meet Allah”. [Majmu 2/177

He, may Allah have mercy upon him, said: “The people of falsehood have tried and clashed against the rock of Salafiyyah; their horns have shattered. So, they resorted to this cunning method of pretending to be Salafi and claiming Salafiyyah”. [Al-Majmu 1/454]

Repentance with Responsibility

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

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

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

وشروط التوبة ثلاثة: الندم على الماضي مما فعلت ندمًا صادقًا، والإقلاع من الذنوب، ورفضها وتركها مستقبلًا طاعة لله وتعظيمًا له، والعزم الصادق ألا تعود في تلك الذنوب، هذه أمور لا بد منها.
أولا: الندم على الماضي منك والحزن على ما مضى منك.
الثاني: الإقلاع والترك لهذه الذنوب دقيقها وجليلها.
الثالث: العزم الصادق ألا تعود فيها.
فإن كان عندك حقوق للناس، أموال أو دماء أو أعراض فأدها إليهم، هذا أمر رابع من تمام التوبة، عليك أن تؤدي الحقوق التي للناس؛ إن كان قصاصًا تمكن من القصاص إلا أن يسمحوا بالدية، إن كان مالًا ترد إليهم أموالهم إلا أن يسمحوا، إن كان عرضًا كذلك تكلمت في أعراضهم، واغتبتهم تستسمحهم، وإن كان استسماحهم قد يفضي إلى شر فلا مانع من تركه، ولكن تدعو لهم وتستغفر لهم، وتذكرهم بالخير الذي تعلمه منهم في الأماكن التي ذكرتهم فيها بالسوء، ويكون هذا كفارة لهذا.

The conditions of repentance are three: Truthful remorse for past actions, the cessation of sins, and a commitment to avoid them in the future as an act of obedience to Allah and exaltation of Him. There must be a truthful determination not to return to those sins. These three things are essential.

First, one must regret past deeds and be sorrowful for what has transpired. Second, there must be a complete abandonment of big and small sins. Third, a truthful resolve not to revert to those sins. If you owe people their rights, whether in the form of wealth, blood, or honour, you give them back their rights. This is the fourth matter that would constitute complete repentance. You must return the rights owed to others. It should be carried out if it involves retribution unless they agree to accept compensation. If it pertains to financial matters, you are required to return their property unless they forgo it. If it is to do with honour- if you have violated their honour- and backbit them, you should seek their forgiveness. However, if seeking their forgiveness may lead to further harm, there is no obstacle to refraining from doing so. Instead, you should supplicate for them, ask for Allah’s forgiveness for them, and mention them with the good you know about them in the places (or instances, situations) you (previously) spoke ill of them and this would be an atonement for your actions. [1] [End of quote] Paraphrased

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

Pride’s Mask

In the clan’s fire, we learned: Refusal to bow, to say forgive me, is no sign of strength— It is weakness in armour’s disguise. Pride that clings to self-image Poisons harmony, Turns apology into a battlefield, And truth into shadow. To shift blame is to weave deceit; To feign remorse is to wound deeper. True honour is humble, Strong enough to bend, Brave enough to repent. Victimhood chains the soul, while arrogance blinds the heart. But apology—sincere, unmasked—Is light, A bridge to mercy, a safeguard for the Hereafter.

Al-Haafidh Ibn Hajr, may Allah have mercy upon him, said: “Diverting from the truth and playing tricks to reject it: what is intended is that when one dispute with another person, he employs every way – other than what is legislated in the Shariah – to play tricks until he takes the rights of his opponent, and by way of this he diverts from the straight path”. [Fat-hul Baaree 1/90]

Al-Haafidh Ibn Rajab, may Allah have mercy upon him, said: “If a man has the ability when arguing – whether it is a dispute in religion or a worldly affair – to defend falsehood and make it appear to the listener that what he says is truth, seek to weaken the truth and present it in the image of falsehood, then this is one of the ugliest of forbidden deeds and vilest traits of hypocrisy (in one’s deeds)”. [Jami Al-Uloom Wal Hikam 1/432]

We ask Allah:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

“O Allah! Just as You made my external form beautiful, make my character beautiful as well”.

[1]https://binbaz.org.sa/fatwas/20276/%C2%A0%D8%AA%D9%88%D8%AC%D9%8A%D9%87-%D9%86%D8%B5%D9%8A%D8%AD%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87#:~:text=%D9%88%D8%B4%D8%B1%D9%88%D8%B7%20%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9%20%D8%AB%D9%84%D8%A7%D8%AB%D8%A9%3A%20%D8%A7%D9%84%D9%86%D8%AF%D9%85%20%D8%B9%D9%84%D9%89,%D9%87%D8%B0%D9%87%20%D8%A3%D9%85%D9%88%D8%B1%20%D9%84%D8%A7%20%D8%A8%D8%AF%20%D9%85%D9%86%D9%87%D8%A7

Can I enjoin good, forbid evil, and share admonitions, even though I am weak in Iman?!

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

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

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather, he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is wrong be from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

We must all enjoin good and forbid evil, while never forgetting our sins

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

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

An Example of a Pious and Humble Advisor

Allah, The Exalted, said in Surah Hud verse 88 that Prophet Shu’aib, peace be upon him, said to his people:

[يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquility regarding the correctness of (the Message) I have brought. [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allah) has given me a good sustenance from Himself]- Meaning: Allah has given me various types of wealth.

[وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you, yet I myself do the same and eventually you will charge me for doing so, instead I will not forbid you from a matter except that I will be the first person to hasten to abandon it. [إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions other than to rectify your circumstances and the things that are of benefit to you. Because this statement of Prophet Shu’aib, peace be upon him, contains something that may indicate attributing piety to himself, he repels it with the statement: [وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power.

[عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all types of worship (through which) He has commanded me to draw close to Him by performing good deeds. Through these two matters- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience- a person’s circumstances become upright, as Allah [The Most High] said in another verse: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him]. [1]

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

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather he he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [2]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [3]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [4]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

https://salafidawahmanchester.com/wp-content/uploads/2021/07/Self-scrutiny-and-Contemplation.pdf

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

There are two strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [5]

Umar Bin Abdil Azeez, may Allah have mercy upon him, said to Khalid Bin Safwan, may Allah have mercy upon him, “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”. [6]

A profound and thought-provoking statement by Al-Hasan Al-Basri on Istighfar

The basis of all sins in human societies

The Man Who Came to Imaam Ibraaheem Bin Ad’ham to Seek Advice Regarding How to Abandon Sin!

The silent battle for self-honesty

The Jihad of a Lifetime Against Four Things!

“Guide us to the straight path” – An overarching need of a lifetime

[1] An excerpt from Tafsir As-Sadi

[2]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[3] Sharḥ Ṣaḥīḥ Muslim 2/23)

[4] Risālat al-Amr bil-Maʿrūf p.47

[5] An Excerpt from Uddah As-Saabireen. page 37

[6] Tahdheeb Al-Hilyah 2/485

Ruling on Private Speech and Conversations

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

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

Narrated `Aisha, may Allah be pleased with her, said: Once Fatima, may Allah be pleased with her, came walking and her gait resembled the gait of the Prophet (ﷺ) . The Prophet (ﷺ) said, “Welcome, O my daughter!” Then he made her sit on his right or on his left side, and then he told her a secret (or private matter) and she started weeping. I asked her, “Why are you weeping?” He again told her a secret and she started laughing. I said, “I never saw happiness so near to sadness as I saw today.” I asked her what the Prophet (ﷺ) had told her. She said, “I would never disclose the secret of Allah’s Messenger (ﷺ).” When the Prophet (ﷺ) died, I asked her about it. She replied. “The Prophet (ﷺ) said: ‘Every year Jibreel used to revise the Qur’an with me once only, but this year he has done so twice. I think this portends my death, and you will be the first of my family to follow me.’ So I started weeping. Then he said. ‘Don’t you like to be the chief of all the ladies of Paradise or the chief of the believing women? So I laughed for that.” [Sahih al-Bukhari 3623, 3624]

Paraphrased excerpts from a clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him

It is not allowed to reveal secrets (or private matters) due to Fatima’s statement: “I would not reveal the secret of the Messenger of Allah, peace and blessings of Allah be upon him”.

If the harm of sharing that secret (or private matter) is removed, it is allowed to disclose it. This is because Fatima, may Allah be pleased with her, shared what the Messenger of Allah, peace be upon him, had entrusted to her after his death.

Contrary to the statement made by the author, may Allah have mercy on him, who said: “Whoever does not inform about his companion’s secret, if he dies, should disclose it,” this is not correct. It is not necessary to reveal the secret upon death without conditions. Instead, we believe that one can only disclose the secret after death if it serves a useful purpose; otherwise, it should remain hidden. This is because it might involve a secret that only the deceased knew, which he would not want others to learn. So, should we claim that it is acceptable to reveal the secret upon death? No, we do not agree with this claim.

What we observe, therefore, is that it is not acceptable for an individual to reveal a secret (or private matter) that was entrusted to him by another person who has since passed away, unless the justification for maintaining the secrecy has come to an end. For instance: if an individual shared a secret due to the fear that its revelation could result in his death or injury, then once that individual has died, it would be permissible to disclose the secret, as the threat he feared has disappeared. Conversely, if the secret pertains to something personal such that its disclosure after his death would damage his reputation or diminish his standing, then it is not permissible to reveal it.

Fātimah, may Allah be pleased with her, disclosed the secret that the Messenger of Allah, peace and blessings of Allah be upon him, entrusted to her, because the reason for keeping it secret had ended. He had confided in her regarding his death. This necessity ended with his passing, for if she had revealed it during his lifetime, people would have known that his death was near. And if he did not wish for people — especially his wives — to know of his imminent death, then that is why he kept it secret. But once he passed away, that reason no longer existed. [1]

Etiquettes In Gatherings and During Conversations- [Reminder to Myself and Beloved Younger Brothers]

Concerning terrorists, they must be reported to the authorities if one is aware of any plans they may have. For further information, please refer to this link: https://masjidbinbaz.com/wp-content/uploads/2024/07/Leaflet-Jihad-In-The-Path-Of-Satan.pdf

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=48901