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Contemplation – From the Takbir to Al-Fatihah

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

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

الله اكبر

Allah is the Greatest:

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

When one says this, they have testified to Allah’s Majesty.

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ. تَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ. وَلاَ إِلهَ غَيْرُكَ

I declare You free from all imperfections O Allāh, and all praise is for You. Blessed is Your Name, great and exalted is Your kingdom. And there is none worthy of worship besides You [1]

When one says this, they have testified with the heart that the Lord is free from every fault, removed from every shortcoming and worthy of praise with every perfect praise. This necessitates that Allah is described with every Attribute of perfection and free from every deficiency – blessed be His Name. Neither is His Name mentioned in a small matter except that it becomes big nor in something good except that it increases and becomes blessed; neither mentioned in a state of affliction except that it ceases nor mentioned against a Shaytan except that the Shaytan is repelled, turned away and defeated. The perfection of a name is from the perfection of the one named with it; therefore when it is the fact that nothing can cause harm in the heavens or the earth with (a mention) of His Name, then the affair of the owner of the name is loftier and more exalted.

وَتَعَالَى جَدُّكَ

Great and exalted is Your kingdom.

Meaning: Exalted is His Greatness and above everything that is considered great. His affair is exalted above every affair and every authority (kingdom) is completely under His absolute authority, and exalted is He above having a partner in His kingdom, Lordship, deity ship, His actions and Attributes, just as (He informed us) that the believers amongst the Jinn said:

وَأَنَّهُ ۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةً۬ وَلَا وَلَدً۬ا

And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children)]. [Al-Jinn. 3]

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allah from the accursed devil.

When the person says this, they have turned to Allah’s all encompassing power against the enemy (shaytaan) who wants to sever, and separate them from the Lord and distance them from earning the love, pleasure and assistance of the Lord, and leave them in the worst situation.

When he says:

 الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“All the praises and thanks be to Allah Lord of the entire existence”, he pauses a little to wait for the response of his Lord with the statement “My servant has praised Me”.

When he says:

الرَّحْمَنِ الرَّحِيمِ

“The Most Merciful, The Bestower of (special) to the believers”, he waits for the response “My servant has exalted Me”.

When he says:

مَالِكِ يَوْمِ الدِّينِ

“The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)”, he waits for the response, “My servant has glorified Me”.

What a pleasure for his heart, pleasure of his eyes and happiness of his soul due to the statement of his Lord, “My servant” three times. By Allah, had there not been the smudge of desires on the hearts and the murkiness of the souls, they would have sparkle with joy and happiness due to the statement of their Lord, their Originator and object of worship (when He says):

“My servant has praised Me”, “My servant has exalted Me” and “My servant has glorified Me”.

Then his heart would have had room to draw close attention to these three Names, namely “Allah”, “Ar-Rabb” and “Ar-Rahman”, which are the basis of all the beautiful (and perfect Names). [2]

The complete hadith mentioned above is as follows:

Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Allah [Almighty] said, “I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says, ‘All praises and thanks be to Allaah, Lord of the entire existence’, Allah says, ‘My servant has praised Me. When he says, ‘The Most Merciful, The Bestower of (special) Mercy to the believers’, Allah says, ‘ My servant has exalted Me’. When he says, ‘The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)’, Allah says, ‘My servant has glorified’. When he says, ‘You alone we worship, You alone we ask for help’, Allah says, ‘This is between Me and My servant, and My servant will have what he has asked for’. When he says, ‘Guide us to the straight path, the path of those whom you have favored, neither the path of who earned Your anger nor those who went astray”, Allah says, ‘This is for My servant, and My servant will have what he has asked for'”. [3]

Regarding the statement: “I have divided prayer between Myself and My servant into two halves”, its meaning is: three and half verses in Surah Al-Fatihah are for the Lord and they are the first part of the Surah. And three and half verses are for the servant and they are the last verses. The first part is about praising Allah and the last part are supplications for the servant”.[4]

[1] Supplication translated by Shaikh Abu Khadeejah [may Allaah preserve him]. See here: https://www.abukhadeejah.com/prophets-prayer-beginners-illustrations/

[2] An Excerpt from Kitaab As-Salaah. Page 345-346.

[3] Ṣaḥeeh Muslim 395

[4] Sharh Ad-Durus Al-Muhimmah. page 16-17. By Shaikh Abdur Razzaaq Al-Badr – may Allah preserve him.

An Advice of Imam Abdul Aziz bin Baz to the Entire Ummah on the Approach of Ramadan

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

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

My advice to all Muslims is to fear Allah, the Exalted, and to welcome their blessed month with sincere repentance, pursue understanding in their religion and learn the rulings of fasting and their prayers. This is because the Prophet, peace and blessings of Allah be upon him stated, “Whomever Allah wishes good for, He grants them understanding in religion.”

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

“When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained”.

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

On the first night of Ramadan, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained. A caller says: “O seeker of good, come forth; and O seeker of evil, refrain.” And Allah has those whom He frees from the Fire, and this occurs every night.

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

“Whoever fasts during Ramadan with Iman and seeking reward will have their previous (minor) sins forgiven. Whoever engage in prayer during Ramadan with Iman and seeking reward will have their previous (minor) sins forgiven. Whoever stands in prayer on the Night of Decree (Laylatul Qadr) with Iman and seeking reward will have their previous (minor) sins forgiven”.

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

“Every deed of the child of Adam is for them, with a good deed rewarded tenfold up to seven hundred times, except for fasting, which is for Me, and I will reward it. The person abandons their desires, food, and drink for My sake. The fasting person experiences two joys: one at the time of breaking the fast and another when meeting their Lord. The scent of a fasting person’s mouth is more pleasant to Allah than the scent of musk.”

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

“If someone insults you or wants to fight you, respond by saying, “I am a person who is fasting.”

He, peace and blessings of Allah be upon him, said:

“Whoever does not refrain from false speech and acting upon it, and ignorant behaviour, Allah has no need for him to abandon his food and drink.”

The advice for all Muslims is that they fear Allah, safeguard their fasts, and protect it from all types of sin. It is legislated for them to strive for goodness and to compete in acts of obedience, such as giving charity, increase in Qur’an recitation, the utterance of Subhaanallaah, Laa Ilaha illal lah, Allahu Akbar, and seeking forgiveness, as this is the month of the Quran.

Allah said:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ

The month of Ramadan (is the month in which) the Qur’an was revealed. [Al-Baqarah 185]

It is legislated for the believers to diligently engage in the recitation of the Quran. It is recommended for both men and women to increase their reading of the Quran both day and night. Each letter recited earns a reward, with each good deed multiplied tenfold, as reported from the Prophet, peace and blessings of Allah be upon him. Also, being cautious of sins and acts of disobedience, while enjoining truth on one another, offering mutual advice, enjoining what is good and forbidding evil.

It is a great month during which good deeds are multiplied, but also sins are considered greater within it than other months. It is obligated to a believer to strive diligently to fulfil what Allah has commanded and be cautious of what Allah has prohibited. One’s focus during Ramadan should increase and become greater, as well as the fact that it is legislated for the believer to engage earnestly in good deeds, such of charity, visiting the sick, attending funerals, maintaining family ties, and increasing the recitation of the Quran, remembrance of Allah, the utterance of Subhaanallaah, Laa Ilaha illal lah, seeking forgiveness, making du’a and other good actions, while hoping for Allah’s reward and fearing His punishment.

We ask Allah to grant success to Muslims in all that pleases Him. We ask Allah to enable us and all Muslims to observe fasting and engage in prayer with Iman and hoping for reward. We ask Allah to grant us, and all Muslims everywhere, understanding of the religion and to adhere to it steadfastly, as well as safeguarded from the causes of His anger and punishment.

I ask Him to grant success to all leaders of the Muslims and all Muslim rulers, guide them, improve their circumstances, and enable them to judge by Allah’s Sharia in all their affairs, in their worship, actions, and all matters concerning them. We ask Allah to grant them this success, in accordance with His statement:

وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ

And judge between them by what Allah has revealed. [Al-Ma’idah 49]

Allah said:
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا

But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [An-Nisa 65]

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [An-Nisa 59]

Allah said:

قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ

Say: “Obey Allah, and obey the Messenger”. [An-Nur 54]

Allah said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

Whatever the Messenger gives you, take it; and whatever he prohibits you, keep away from it. [Al-Hashr 7]

This is what is obligated to all Muslims and their leaders. It is obligated to the leaders of the Muslims, their scholars, and the general populace, to fear Allah, adhere obediently to Allah’s Shariah, and judge by Allah’s Shariah among themselves. This is because the Shariah is the thing through which upright rectification, guidance, and a praiseworthy outcome (will be attained), as well as Allah’s Pleasure; through it is attained the truth that Allah has ordained and caution against injustice. [Footnote a]

We ask Allah to grant success, guidance, upright intention and action to everyone. May peace and blessings be upon our Prophet Muhammad, as well as his family and companions. [Majmu Fatawa 15/50]

——————————–

Footnote a:

Imam Al-Barbahaaree on the Manhaj of Dealing With the Rulers

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160002&pfriend=

The Obligation of Hearing and Obeying the Muslim Rulers

[Lesson 44] – Chapter: The Obligation of Hearing and Obeying the Muslim Rulers. – The ‘Aqīdah of Imām Muhammad ibn ‘Abdil-Wahhāb – By Abu Khadeejah – Masjid Bin Bāz – London.

Closing the Door of Rebellion Against the Ruler

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

A Treatise on Ruling by Other than What Allaah has Revealed – By Shaikh `Abdus-Salam al-Burjis – may Allah have mercy upon him

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ05&articleID=MNJ050003&articlePages=6

Verse 1 Surah Al-Hujurat

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Da'wah - Calling To Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

 يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger. [Al-Hujurat 1]

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

In this great Surah, there are lofty benefits and rulings. The Muslims are greatly in need of understanding (it), to be conscious of it and take benefit from it.

In the first part, there is a warning against putting oneself forward before Allah and His Messenger. And that which is obligated to the People of Iman is that they be followers and not innovators (in the religion), and that they do not put themselves forward before Allah and His Messenger.

The people of knowledge say (that this Ayah means): “Do not speak until you are commanded by Allah and His Messenger, and do not act until the Messenger acts and legislates; do not put (yourselves) forward before him through either speech or action, (but) be you followers of that which has been prescribed for you and made clear in the Shariah. This is the way the people of Iman are to be. They do not innovate acts of worship and rulings in Allah’s Shariah.

وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيم

And fear Allah. Verily! Allah is All-Hearing, All-Knowing

Allah hears their statements -nothing is hidden from Him regarding circumstances – knows the truth you utter and other than it. Meaning: Be mindful of Him and be warned because nothing is hidden from Him. He hears and He knows your different circumstances. Therefore, it is incumbent upon you to be followers and not innovators in Allah’s Shariah.

Al-Fawa’id al-Ilmiyyah Min Ad-Durar Al-Baaziyyah. 4/391-392; Vol: 4. Publisher: Daar Ar-Risaalah 1st ed 1430AH (Year 2009).

[6] Be Vigilant Against Subtle Repackaged Shubuhaat In Some WhatsApp Groups

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

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

A brief gentle dialogue with one who angrily says: “Akhi, stop the argumentation. You should know better than many people that the Prophet, peace and blessings of Allah be upon him, said: “I guarantee a house in paradise for one who gives up arguing, even if he is in the right”. [1]

We say to him:

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

Some people refrain from debate, even when they are correct, and they use this hadith as justification, thus they abandon debate. The one who abandons debating in matters of religion may not be entirely justified in doing so, as it could hinder the discovery of truth and potentially result in defeat. However, it may be that a person is in the right while arguing with another person about something that is not related to the religion, for example, he says, “I saw so and so person in the market” and the other person says, “Rather, I saw him in the Masjid”, thus an argument occurs between them. This is the type of argument mentioned in the hadith (i.e. the one that should be avoided). [2]

The Imam discussed the six distinct signs of beneficial knowledge, and then stated that one of these signs is the increase in humility as knowledge grows, and that one should not become arrogant. The Imam then added that if there is a clash between humbling oneself to the truth and humbling oneself to people, precedence is given to humbling oneself to the truth. For instance, if there is a person who reviles the truth and rejoices due to his enmity towards those who follow it, in this case, one should not humble themselves in the presence of this person. Instead, one should remain humble to the truth and engage in debate with this person. Even if they belittle or speak against you, do not be concerned about what they say because the truth must be upheld. [3]

The Imam also stated in Sharh Hilyah on page 243 that many people resort to falsehoods in arguments and manage to defeat those who stand for the truth. However, it is important to note that this does not mean that the truth itself has been overcome. Instead, it signifies that the person advocating for the truth may have been unable to effectively counter the false arguments due to their lack of debating skills.

He also stated: O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. [4]

[1] Sahih Abu Dawud 4800

[2] Sharh Hilyati Taalibal Ilm. page 245

[3] Sharh Hilyati Taalibil Ilm pages 253-254

[4] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

root, tree trunk, tree, forest, nature, environment, quiet, grow, shallow root, root, root, root, root, root

Root Causes of The Unimaginable Depravity of Some of The Modern World’s Influential Figures

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

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

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

The basis of all sins – major and minor – are three: the heart’s attachment to other than Allah, going along with the intense strength of one’s anger and the intense urge of one’s desires.

These three matters constitute shirk, injustice and indecency. Shirk and invoking other than Allah is related to the heart’s attachment to other than Allah, murder is related to going along with one’s intense anger and fornication is related to going along with the intense urge of one’s desires. And because of this, Allah mentioned the three together in the verse:

وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَ

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse. [Al-Furqan. 68]

These three invite to one another – Shirk leads to injustice and indecency, just as Tawheed and Ikhlas turns a person away from them. Allah, The Most High, said:

ڪَذَٲلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَ‌ۚ إِنَّهُ ۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ

Thus it was, that We might turn away from him (Yusuf) evil and indecency. Surely, he was one of Our chosen, guided slaves. [Yusuf. 24]

Meaning: turned him away from infatuation and illegal sexual intercourse.

Similarly, injustice leads to Shirk and indecency, because Shirk is the greatest injustice, just as Tawheed is the greatest justice. Justice is a companion of Tawheed and injustice is a companion of Shirk, and this is why Allah mentioned both together.

Regarding Tawheed and justice, Allah said:

شَهِدَ ٱللَّهُ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓٮِٕكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآٮِٕمَۢا بِٱلۡقِسۡطِ

Allah bears witness that Laa ilaaha illaa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice]. [Aal Imran. 18]

Regarding injustice and Shirk, Allah said:

إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬

Verily, Shirk is great injustice. [Luqmaan. 13]

Indecency leads to shirk and injustice, especially when there is a strong desire that cannot be reached except through some type of injustice, such as seeking help through magic and shaytan. And indeed Allah mentioned both fornication and Shirk together in the verse:

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوۡ مُشۡرِكَةً۬ وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوۡ مُشۡرِكٌ۬‌ۚ وَحُرِّمَ ذَٲلِكَ عَلَى ٱلۡمُؤۡمِنِينَ

The adulterer marries not but an adulteress, or a female polytheist and the adulteress none marries her except an adulterer or a male polytheist [and that means that the man who agrees to marry (have a sexual relation with) a female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a polytheist)]. And the woman who agrees to marry (have a sexual relation with) a male polytheist or an adulterer, then she is either a prostitute or a female polytheist)]. Such a thing is forbidden to the believers [of Islamic Monotheism]. [An-Noor. 3]

These three [Shirk, indecency and injustice] can either be the cause of one another or lead to one another. And this is why whenever Tawheed in the heart is weaker and the Shirk in it is greater, it commits more indecency, becomes stronger in its attachment to images and infatuated with them. And what is similar to this is the statement of Allah:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins and indecency, and when they are angry, they forgive. [Ash-Shuraa. 36-37]

Allah informed us that what He has with Him is better for the one who believes in Him and relies upon him, and that is Tawheed. Then Allah said:

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ

And those who avoid the greater sins and indecency.

Meaning, avoid the intense urge towards lowly desires. Then Allah said:

وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And when they are angry, they pardon.

This opposes the intense strength of anger.

Thus, Allah mentioned Tawheed, pardon and justice together, and they are that which gathers every good. [1]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said, “Be shy of Allah (in a manner) that shyness should be”. They said, “We do feel shy of Allah, and all praise and thanks be to Allah”. The prophet said, “It is not like that. Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

“Be shy of Allah (in a manner) that shyness should be”.

Al-Allamah Al-Mubaarakfuri, may Allah have mercy upon him, said: “A firm, abiding and truthful shyness”.

“We do feel shy of Allah”.

Al-Allamah Al-Mubaarakfuri said: They said, “O Messenger of Allah! We do feel shy of Allah and all praise and thanks be to Allah”, but they did not say, “We are truly shy of Allah” due to their acknowledgment of the fact that they are unable to do so.

“And all praise and thanks be to Allah”.

Meaning, all praise and thanks be to Allah for granting us Tawfeeq [i.e. for guiding and enabling us to perform righteous deeds].

Then the Messenger said: “It (shyness) is not like that”.

Al-Mubaarakfuri said: “True shyness is not what you think; rather it is to safeguard all the limbs from what is not pleasing to Allah”.

“Rather the one who is truly shy of Allah, let him safeguard his head and what it carries, safeguards the stomach and what it carries, remembers death and affliction. He who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allah, The Mighty and Majestic”.

Al-Allamah Al-Mubaarakfuri said, “Safeguard the head by refraining from disobedience to Allah, that you do not make prostrate to other than Allah and refrain from showoff while praying. Neither lower your head for other than the sake of Allah nor raise it out of pride. Regarding what the head carries, such as the tongue, the eyes, and the ears, do not utilise them for what is forbidden. Safeguard the stomach by refraining from eating what is forbidden as well as safeguarding what is connected to it, such as the private parts, the legs, the two hands, and the heart.

“Remembers death and affliction”.

Al-Allamah Al-Mubaarakfuri said: Remember death and your abode in the grave. “He who wants the Hereafter should do away with the adornments of this life”. Meaning, “This is because the two cannot be combined in a perfect manner, even those who are strong (in Iman) cannot do so. Therefore, whoever does this (i.e. the things mentioned this hadith), indeed he is truly shy of Allah. [2]

[1]An Excerpt from Al-Fawaa’id 131-132

[2]An Excerpt from Tuhfah Al-Ahwadhi. 7/131

[3] Mistakes, The Mistaken Ones and The Precise Responsibility of The People of Knowledge

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

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

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “If a man commits evil openly, it is obligatory to denounce him openly, and this is not tantamount to backbiting him.  [1]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: “When should advice be given in private or openly?”

Response: The one giving advice does what is best. If he sees that it is more beneficial in secret, he advises secretly; if he sees that it is more beneficial to do so openly, he does so; but if the sin is committed in secret, the advice can only be given in secret. If he knows about his brother that he sins in secret, he advises him in secret and does not expose him. But if the sin is committed openly, – seen by the people, for example, a person starts drinking alcohol in a gathering, then one must denounce it openly; or if a person started calling (others) to drink alcohol or to fornicate, whilst one is present, he should say, “O my brother! This is not permissible”. [2]

It was said to Imam Al-Albani, may Allah have mercy upon him: “The statement of some people or the stipulation of some of them is that it is more correct that advice must be given before refutations are printed- a copy must be sent to the one refuted so that it can be looked into. They say this is from the methodology of the pious predecessors”.

Response: This is not a condition, but if it is possible and it is hoped that affinity will be attained from this approach – in order not to announce the affair amongst the people, then this is undoubtedly a good thing; but as for making it a condition first and foremost, and secondly, making it a general condition, there is no wisdom in this at all. People, as you all know, are like mines of gold and silver (a), so whoever you know – about him – that he is with us on the path- upon the (sound) methodology and that he accepts advice, then you write to him without making his mistake known, and at least in your view this is good. But this is not a condition, and it would have been impossible (to implement fully) even if it were a condition. How would get his address and how would you be able to correspond with him? Also, will he send you a response or not? These are completely speculative affairs. This condition is very difficult to fulfil, and therefore the issue is not taken as a condition. [3]

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah have mercy upon him, was asked: “Our Shaikh, one of the affairs that have become circulated and have aroused an intense feeling among the Salafis, is that there are people who claim that advice is obligatory before warning. Is there a statement you can give in this matter?”

Response: I answered this question before – may Allaah bless you. We have been put to trial with these types of affairs, so you find a person spreading falsehoods, lies, and slander against others- both about individuals and in general; and if you give him advice or (respond with) criticism or something, he says, “Why did they not warn me, why did they not advise me, and why did they not explain to me”. (These statements of this person are) corrupt excuses. We seek from these people to repent to Allah and return to the truth with complete good manners and humility, and to leave such excuses. Assume that this one made a mistake and did not speak, and did not advise you, then (still) return to the truth and reprimand him thereafter. As for spreading (trouble) amongst the people and persisting in your falsehood and your mistakes, and saying, “They did not do and they did”, this is empty talk. It is obligated to a believer to return to Allah (in obedience, repentance, etc). You publish your mistakes in books, tapes, etc. If you hid your mistakes and committed them in the darkness of your house – (known only to) you and Allah, then this person discovers you, he would advise you – between you and him (only). As for disseminating your statements and (publicising) deeds in the world, then someone comes and publishes- meaning, replies to you (or rebuts you), there is nothing wrong with this -May Allah bless you. Leave these excuses (arise) from many of the people of falsehood who are rebellious in falsehood and stubbornness. [4]

[1] Majmoo Al-Fataawaa 28/217

[2] Majallah Al-Islaah. (Number 17/241). Date: 23/6/1993

[a] Abu Hurairah [may Allah be pleased with him] narrated that Allah’s Messenger [peace and blessings of Allah be upon him] said, “People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have an understanding (in the religion), and the souls are troops collected together and those who had a mutual familiarity amongst themselves would have affinity amongst them, and those who opposed one of them, would be at variance with one another”. [Saheeh Muslim 2638]

[3] Silsilah Al-Hudaa Wan-Noor. Number 63

[4] https://rabee.net/alfatawi/%D8%B4%D9%8A%D8%AE%D9%86%D8%A7-%D9%85%D9%86-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B5%D8%A7%D8%B1%D8%AA-%D8%AA%D8%B1%D9%88%D8%AC-%D9%88%D8%B5%D8%A7%D8%B1%D8%AA-%D8%B9%D8%B7/

 

[2] Mistakes, The Mistaken Ones and The Precise Responsibility of The People of Knowledge

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

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

Al-Allamah Salih al Fawzan, may Allah preserve him, said:

When punishment descends on the disobedient ones, it touches both the righteous and the wicked, except the one who rejects evil. Indeed he (the one who rejects evil) will be saved. As for the one who did not reject evil, he will be destroyed even if he is a righteous person. He will be destroyed along with those who are destroyed, just as what occurred regarding Ashaab As-Sabr (those who violated the Sabbath). Allah, Glorified be He and free is He from all imperfections, did not mention anything concerning those who kept quiet (i.e. those who refrained from rejecting evil), rather He only mentioned those who forbade evil.

As for the second group, those who said:

 وَإِذۡ قَالَتۡ أُمَّةٌ۬ مِّنۡہُمۡ لِمَ تَعِظُونَ قَوۡمًا‌ۙ ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُہُمۡ عَذَابً۬ا شَدِيدً۬ا‌ۖ

Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment? [Al-A’raf. 164)]

Allah kept quiet about them (i.e. those who made this statement), no information is given regarding whether they were either amongst the destroyed or those saved. What is apparent is that they were amongst the destroyed. Allah said:

لُعِنَ ٱلَّذِينَ ڪَفَرُواْ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ عَلَىٰ لِسَانِ دَاوُ ۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۚ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ
ڪَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنڪَرٍ۬ فَعَلُوهُ‌ۚ لَبِئۡسَ مَا ڪَانُواْ يَفۡعَلُونَ

Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood and Eesaa, son of Maryam. That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from evil which they committed. Vile indeed was what they used to do. [Al-Ma’idah. 78-79]

After the Prophet, peace and blessings of Allah be upon him, recited this statement of Allah, he said, “The reason being cursed was because they did not forbid one another from evil which they committed. So Allah cursed all of them”.

He said: “By no means, I swear by Allah, you must enjoin good and forbid evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right, or Allah will mingle your hearts together and curse you as He cursed them”. [Abu Dawud]

An Excerpt from “The Means To Safety For The Ummah”. page 5

[1] Mistakes, The Mistaken Ones and The Precise Responsibility of The People of Knowledge

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

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

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

Know that leaving the correct path occurs in two ways. Firstly: that a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented:

After the Shaikh [i.e. Imam Barbahaaree] described the correct path in his previous statement- the correct path that is obligated to a Muslim to follow in his Aqeedah and religion, he then mentioned that the one who leaves the correct path is one of two men:

The First Man: Is the one who leaves the (correct path) without the intention (to do so), rather he intended good but followed other than the path of good. Striving (alone) is not sufficient, and even if the person has a righteous intention and a good aim, then that has to be upon the correct path. Therefore, this (person) is considered mistaken and whoever agrees with him upon that and follows with him upon error will be destroyed; because this is a path of destruction even though the (person) did not intend leaving (the correct path); rather his quest was (to reach something) good. This is the state of many of those who initiate newly invented matters -from themselves – in the knowledge of Aqeedah (Creed). This is not permissible and they should not adhere to it. The person is not upon correctness. Allah, The Mighty and Majestic, said:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path]. [6:153]

Therefore, we reject any path that exits us from the Straight Path even if the one who (calls) to it aims for good and has a good intention. We do not follow him upon that while he continues upon his error, eventually leading to destruction; because whoever abandons the correct path in his journey and takes a path of ruin will be destroyed.

As For The Second Person: It is the one who intends to leave (the correct path). He knows the truth and that what he embarks upon is falsehood, but he intends to leave the truth with the intention of misguiding the people. The intention of the first (person) is to bring about benefit for the people, but he did not follow the correct path. The second (person) intended to misguide the people and to turn them away from the correct path. So this one (i.e. the one who intends misguidance for the people) is a devil, because the devils take the people away from the Straight Path.

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

Surely I (Iblis) will sit in wait against them (human beings) on Your Straight Path. [7:16]

He intends to turn them away from it [i.e. the straight path] and (direct them) towards the deviated paths. The Prophet, peace and blessings of Allah be upon him, gave us an example when he drew a straight line and drew other lines on its sides, he then said about the straight line:

“This is the path of Allah” and he said about the other lines, “These are the other paths, and on each path is a devil calling to it”.

This is a clear example that is in agreement to what the Shaikh [i.e. Imam Barbahaaree] has mentioned here. So the one who takes the people away from the Straight Path (and direct them) to the innovated paths of the innovators is not one who intends good for them; rather he intends destruction for them. He is a devil, be it that he is a devil from amongst the Jinn or the people.

It is obligated to us to be more careful of this (second person) than the first one because this one [i.e. the intentionally deviated one] intends to misguide the people.

And regarding the statement of Imaam Barbahaaree: “He is astray, leading others astray, a rebellious devil”.

Al-Allamah Salih Al-Fawzan commented:

He is misguided and misguiding others. He is a rebellious devil, a rebel intending to turn the people from the Straight Path.

And regarding the statement of Imam Barbahaaree:

“It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”.

Al-Allaamah Salih Al-Fawzan commented:

It is not permissible to keep quiet about this one who leaves the truth intentionally; rather it is incumbent to unveil his affair and uncover his vileness until the people are warned about him. And it is not to be said that the people are free to hold views, freedom of speech and respecting the views of others, as say present with regards to (having) respect for the views of others. The affair is not about views; (rather) the affair is about Ittibaa [i.e. following the authentic proofs narrated from the Messenger accompanied with the understanding of the Salaf]. Allah has outlined a clear path for us and He told us to adhere to it, when He stated:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ

And verily, this is my Straight Path, so follow it. [6:153]

Therefore, any person comes to us and wants us to leave this straight path, then firstly we reject his statement. Secondly, we clarify and warn the people against him and we do not keep quiet about him, because if we keep quiet about him, the people will be deceived by him, especially if he is an eloquent person, (with) good speech, writing and is educated; for indeed the people will be deceived by him and will say:

“This one is competent, this one is from the thinkers” as is taking place today.

So, the affair is very dangerous, and regarding this is a reason to refute the one in opposition, as opposed to what those ones say:

“Abandon the refutations, leave the people, everyone has his own views and have respect for him”.

Through this respect for the views and freedom of speech, the Ummah will be destroyed. The Salaf did not keep quiet about the likes of these people; rather they exposed and refuted them due to their knowledge of their danger upon Ummah. We do not keep quiet about their evil; rather that which Allah has revealed must be clarified, otherwise, we will be from those who conceal the truth- those about whom Allah stated:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [2:159]

And the affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him, for indeed rebuke and punishment is extended to him, because it is obligatory to clarify and made clear for the people…..up until Al-Allamah Salih stated: “So our intention is to clarify the truth. Our intention is not to (merely) disparage the people or to speak about the people. The intent is to clarify the truth and this is a trust entrusted upon the scholars. It is not permissible to keep quiet about these people. [1]

The Mistaken Wise Man

Yazid Bin Ameerah, who was one of the companions of Mu’adh Bin Jabal said: Whenever he (Mu’adh) sat in a meeting to give admonition, he would say: “Allah is a just arbiter; those who doubt would perish”. One day Mu’adh Bin Jabal said: In the times after you, there would be trials in which riches would be abundant. During these trials the Quran would be easy so much so that every believer, hypocrite, man, woman, young, grown up, slave and free man will learn it. Then a man might say: “What happened with the people that they do not follow me while I read the Quran? They are not going to follow me until I introduce a Bidah for them other than it”. So beware of that which is innovated (in religion), for whatever is innovated is misguidance. I warn you of the deviation of a wise person from right guidance, for sometimes Satan utters a statement of misguidance through the tongue of a wise person and sometimes a hypocrites may speak a word of truth. I said to Mu’adh: “I am at a loss to understand may Allah have mercy on you that a wise man sometimes may utter a statement of misguidance and a hypocrite may utter a statement of truth”. He said, “Certainly, avoid the speech that emanates from a wise person that is known to be false and about which it is said, “What is this?!” And it does not warrant that you abandon him, for it is possible that he may withdraw (from these things that are well known to be false). Adhere to the truth when you hear it, for truth has light.

The speech of the wise person that is considered to be false

It is the ambiguous speech that makes one say: “What does he intend by this statement?!” He is known for good and beautiful speech, but he may err and slip, or shaytan misleads him to utter bad understanding. Shaytan may misguide a person until he utters misguidance and a false statement despite the fact that he is known for good, beautiful and fine speech. [2]

Imam Sufyan Ibn Uyayna, may Allah have mercy upon him, used to say, “Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion (i.e. amongst mankind and Jinn) and all matters are presented to him (i.e. for judgement) based on his manners, path and guidance; so whatever is in agreement with this is truth, and whatever is in opposition is falsehood”. [3]

[1] Source: An Excerpt from It’haaf Al-Qaaree Bi-attaliqat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 1/110-115. slightly paraphrased

[2] Sharh Kitab Sunnah Min Sunan Abee Dawud from pages 111-118 by Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him. May Allah bless our Ustadh and colleage Harun Banton for sharing the Sharh of this Athar from which we extracted these few points.

[3] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’ page 8

 

 

[2] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

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

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

“Teach People The Fundamentals of Islam, And Do Not Busy Them With Knowing The Mistakes of This or That One!”

The reply to the one who utters this statement is as follows:

Hudhaifah Bin al Yaman, may Allah be pleased with him, said:

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

Al-Allamah Salih Al-Fawzan, may Allah protect him, said:

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others.

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These (statements are tantamount to) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [1]

Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked:  “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [2]

The Shaikh, may Allah have mercy upon him, was also asked: “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [3]

[1] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

[2] Fataawa Fadeelah Ash-Shaikh Rabee’ Al-Madkhalee (1/273)

[3] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[18] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

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

In The Name of Allah, The Merciful, The Bextower of Mercy.

Allah, The Most High, said:

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِضِيَآءٍ‌ۖ أَفَلَا تَسۡمَعُونَ
قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلنَّہَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِلَيۡلٍ۬ تَسۡكُنُونَ فِيهِ‌ۖ أَفَلَا تُبۡصِرُونَ
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

Say (O Muhammad ): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad ): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. [Al-Qasas. 71-73]

The (night and day) are a bestowal from Allah to His servants and this should make them thankful, worship Allah alone and fulfil His Rights. Allah- out of His Mercy- created the day for them in order that they may seek after His Bounties- seeking after their provisions and livelihoods during daylight. And Allah created the night for them (as a means of) rest and repose- (allowing) their bodies and souls to take a rest due to tiredness after work during the day. This is a bounty of Allah (bestowed) on His servants and Mercy (from Him). Is there anyone who is able to do this (besides Allah)?

Regarding the night, He said: [أَفَلَا تَسْمَعُونَ -Then will you not then hear], and regarding the day, He said: [أَفَلَا تُبْصِرُونَ – Then will you not then see?]

This is because the (faculty) of hearing is sharper than the (faculty) of sight during night time, and the (faculty) of sight is sharper than the (faculty) of hearing during day time.

In these verses (i.e. Al-Qasas 71, 72 & 73) the servant is exhorted to ponder upon the blessings Allah has bestowed. He should contemplate what the situation would have been if such blessings were absent, because if a servant were to contemplate on the situation due to the presence of such blessings compared to what the situation would have been if such blessings were absent, he will realise the station of this favour, contrary to the one who merely goes along with the normal state of affairs and considers (these favours) as something that will neither cease nor come to an end. So his heart is hindered from praising Allah for these blessings and from realising that he is in need of Allah every time. This neither prompts his thoughts towards thanksgiving nor remembrance. [1]

Al-Hasan Al-Basri, may Allah have mercy upon him, said:

”The night and the day have not ceased to lessen the life spans and bringing close the appointed times of death.” [2]

Awn Bin Abdillah, may Allah have mercy upon him, said:

Indeed, the most beneficial days the believer has in the worldly life, is the one about which he thought he would not reach its end. [3]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahman Fee Tafseer Kalaam Al-Mannan’. Publisher: Daar Ibn Hazm 1st Ed. 1424AH (Year 2003)

[2] Jami Al-Ulum Wal-Hikam. page 400

[3] Jami Al-Ulum Wal-Hikam. page 401