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[2] Recent Acquaintance by Some of Us with Other Students of the Senior Scholars After 30 Years

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

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

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

I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more knowledgeable than him.

I met Abdul Wahhab Al-Anmaatee, who adhered to the principles of the pious predecessors. Backbiting was not heard in his gatherings (a) nor did he seek any reward for sharing hadith. Whenever I read to him the hadiths related to Raqaa’iq, he would weep and his tears would flow continuously. As a young person at that time, his weeping profoundly affected my heart. He embodied the characteristics of the scholars whose descriptions we had heard in the reports.

I met Abu Mansur Al-Jawaaleeqee, who was notably quiet and very meticulous in his speech. Even when asked about a clear matter, which some of his young students would quickly answer, he paused to ensure accuracy. He fasted and kept quiet a lot. I benefited from these two men more than I benefitted from others. I understood from this situation that guidance through action is more effective than verbal instruction. The truly impoverished one is the person who spends their life acquiring knowledge without applying it, missing out on the pleasures of this world and the goodness of the hereafter, ultimately proceeding as one bankrupt in deeds with strong proofs against him. [1]

Who Is Shaikh Nizar, may Allah preserve him

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We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [2]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [3]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [4]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [5]

[1]An Excerpt from “Saydul Khatir”. page 138

[2]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

[4]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[5]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/

 

 

Close-up view of an illuminated vintage light bulb with glowing filament against a dark background.

Stopping oppression: an obligation and a right, not favour!

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, 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.

Stopping oppression: a right and obligation, not favour! Unstopped if we can—harm to ourselves; while oppressed aided, even if unbelievers

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

“Help your brother, whether he is an oppressor or he is an oppressed one”. People asked: “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said: “By preventing him from oppressing others.” [1]

After Abu Bakr, may Allah be pleased with him, praised Allah and Exalted Him, he said:

O people! You recite this verse and place (or apply) it in other than its rightful place:

عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ

Take care of your ownselves. If you follow the right guidance, no hurt can come to you from those who are misled from the straight path. [Al-Ma’idah 105]

Indeed, we heard the Prophet, peace and blessings of Allah be upon him say:

“When the people see an oppressor and do not prevent him Allah will soon punish them all”. I heard Allāh’s Messenger, peace and blessings of Allah be upon him. say: “If acts of disobedience are done among any people and do not change them though they are able to do so, Allah will soon punish them all.” [2]

Aa’isha, may Allah be pleased with her, narrated:

There was a black slave girl belonging to an Arab tribe and they freed her but she remained with them. The slave girl said:

“Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite (i.e. a medium to alarge long-winged bird of prey) passed by that place, saw it lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts.”

The slave girl further said: “By Allah! While I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, ‘This is what you accused me of and I was innocent and now this is it.”

Aisha added, “That slave girl came to Allah’s Messenger, peace and blessings of Allah be upon him, and submitted in Islam. She had a tent or a small room with a low roof in the Masjid. Whenever she visted me, she had a conversation with me and whenever she sat with me, she would recite the following, ‘The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers’ town’ Aisha added, ‘Once I asked her, what is the matter with you? Whenever you sit with me, you always recite these poetic verses.’ So she told me the whole story'”. [al-Bukhari 439]

Al-Hafidh Ibn Hajr, may Allah have mercy upon him, stated:

In the hadith is that it is permissible to stay overnight and sleep in the Masjid for those Muslims – whether a man or woman – who do not have a place to live if that would not lead to trouble.

The permissibility of placing a covering in the Masjid by way of a tent and the like.

To leave the land where a person is put to trial in the hope of relocating to a better place for oneself just as what happened to this woman.

The virtue of migrating from the land of disbelief.

Allah’s response to the supplication of an oppressed person even if he (or she) is a disbeliever because the context of this hadith shows that she became a Muslim after arriving in Medinah. Allah knows best. [3]

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

This oppressed woman was aided by Allah, for indeed Allah aids a person (even) an unbeliever.

Exit the Masjid if menses begin in the Masjid or stay out of necessity. [see footnote a]

There is no harm in erecting a tent for a woman who is in need until a safe place is found.

There’s no harm in sleeping in the Masjid if that would not lead to harm. [4]

—————————-

Footnote a: There is a difference of opinion regarding whether a woman on her menses is allowed in the Masjid. Visit link in which Shaikh Abu Khadeejah [may Allah preserve him, has transmitted the opinion of Imam Al-Albaanee [may Allah have mercy upon him] on this subject matter, but take note that other scholars hold a different position.https://abukhadeejah.com/menstruating-women-can-visit-the-masjid-recite-the-quran-read-from-the-mushaf/

May Allah aid all those who are oppressed. May Allah aid those who are able to stop oppression and are doing so, in private and public, such as Shaikh Fawwaz Al-Mad’khali and others Amin.

[1] Al-Bukhari 2444

[2] Sahih Abi Dawud 4338

[3] Fath Al-Bari Sharh Sahih Al-Bukhari 1/692. Publisher: Dar As-Salam. 1st Edition 1421AH (Year 2000)]

[4] Al-Hulal Al-Ibreeziyyah Min at-Ta’leeqaat Al-Baaziyyah Ala Sahih Al-Bukhari 1/141-142

[1] Recent Acquaintance by Some of Us with Other Students of the Senior Scholars After 30 Years

Written by Abdullah Jallow on . Posted in Articles, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Seeking Knowledge, Worship - 'Ibaadah'.

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

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

I have met the Mashayikh; their circumstances were different and their stations of knowledge varied. The most beneficial of them for me in companionship was the scholar who acted upon his knowledge, even though there were others more knowledgeable than him.

I met Abdul Wahhab Al-Anmaatee, who adhered to the principles of the pious predecessors. Backbiting was not heard in his gatherings (a) nor did he seek any reward for sharing hadith. Whenever I read to him the hadiths related to Raqaa’iq, he would weep and his tears would flow continuously. As a young person at that time, his weeping profoundly affected my heart. He embodied the characteristics of the scholars whose descriptions we had heard in the reports.

I met Abu Mansur Al-Jawaaleeqee, who was notably quiet and very meticulous in his speech. Even when asked about a clear matter, which some of his young students would quickly answer, he paused to ensure accuracy. He fasted and kept quiet a lot. I benefited from these two men more than I benefitted from others. I understood from this situation that guidance through action is more effective than verbal instruction. The truly impoverished one is the person who spends their life acquiring knowledge without applying it, missing out on the pleasures of this world and the goodness of the hereafter, ultimately proceeding as one bankrupt in deeds with strong proofs against him. [1]

Who Is Shaikh Bilal As-Salimy, may Allah preserve him

Biography of Shaykh Bilal As-Salimy & Clarification of a Doubt (1)

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [2]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [3]

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [4]

اللهم أرني الحق حقاً وارزقني إتباعه ، وأرني الباطل باطلاً وارزقني اجتنابه

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [5]

[1]An Excerpt from “Saydul Khatir”. page 138

[2]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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

[4]https://salafidawahmanchester.com/2026/02/14/three-safeguards-against-performative-alliance-culture/

[5]https://salafidawahmanchester.com/2026/01/27/the-measure-of-truth-is-not-the-one-who-utters-it/

 

 

The removal of Amanah – One of our youth benefitted me today

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

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

Allah, The Most High, said:

وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ

And remind, for verily, the reminder benefits the believers. [Adh-Dhariyat 55]

Today, one of those beloved young brothers, may Allah protect us, him, and all our younger and older brothers in the different regions of the earth- who grew up in our midst in Manchester, known to us since he was just 4 or 5 years old, with whom I frequently converse on the phone. He shares insights that benefit me from what he learns from the scholars and Shuyukh in the Muslim lands, the Shuyukh and the students of knowledge in the UK. Our conversations are often friendly and humorous, providing a light-hearted break after work or during weekends when I’m not with my elder companions. He spoke to me about the decline of trustworthiness and quoted a hadith that I had never encountered before in this specific wording regarding the topic. He greatly benefitted me with this hadith, prompting me to share it with my brothers as a reminder for myself first and foremost. May Allah grant us all the Tawfiq to be honest in all our dealings and may Allah make this beloved younger brother of mine the coolness of the eyes of his parents Amin.

The Hadith

Hudhayfah, may Allah be pleased with him, narrated: Allah’s Messenger, peace and blessings of Allah be upon him, told us two narrations, one of which I have seen (happening) and I am waiting for the other. He told us that indeed Amanah was preserved in the roots of the hearts of men (in the beginning) and then they learnt it from the Qur’an, and then they learnt it from the (Prophet’s) Sunnah. He also told us about its disappearance, saying:

“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything. So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such-and-such a tribe there is such-and-such person who is trustworthy (or honest), and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart.”

The narrator added:

There came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim, his religion would prevent him from cheating; and if he was a Christian, his Muslim ruler would prevent him from cheating; but today I cannot deal except with so-and-so and so-and-so. [Al-Bukhari 6497 and Muslim 143]

“Indeed Amanah was preserved in the roots of the hearts of men (in the beginning)”.

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

Amanah is everything given to a person as a duty to preserve (or safeguard) and entrusted with it. In this regard, religious duty is called an Amanah in Allah’s statement:

إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ

Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains… [al-Ahzab 72] [1]

He (the Messenger) also told us about its disappearance, saying:

“A man will go to sleep whereupon Amanah will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the Amanah will also be taken away (from his heart) and its trace will resemble a blister which is raised over the surface of skin, when an ember touches one’s foot; and in fact, this blister does not contain anything”.

Al-Hafidh Ibn Hajr, may Allah have mercy upon him, said:

The essence of the khabar (i.e. this narration, report) is that it warns about the removal of Amanah, and that a person who is described as trustworthy will be striped of it until he becomes treacherous after once being trustworthy. This happens – as it is witnessed – to the one who intyermingles with treacherous people, for indeed, he becomes treacherous because a companion follows the example of his companion. [2]

Listen to Sharh of The Hadith By Al-Allamah Salih Al-Fawzan, may Allah preserve him:

Finally, we remind ourselves about the importance of Amanah in gatherings, making sure that we keep private conversations confidential and refrain from spreading rumours, but also making sure that we do not hide for anyone who conspires to harm people in private regardless of how many times he claims that Amanah has been violated. Read here:

[1] “Private Gatherings Are Amanah, No Tale-Carrying” — Identifying an Ambiguity Within This Statement

Additionally, we should be cautious about whom we trust to learn our religion from. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said:

We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said:

إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ

Verily, the best of men for you to hire is the strong, the trustworthy. [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [3]

However, Ahlus Sunnah will remain: The Prophet, peace and blessings of Allah be upon him, said:

“There will not cease to be a group amongst my Ummah upon the truth; neither will they be harmed by those who betray them nor those who oppose them until the command of Allah arrives [i.e. the day of judgement]”. [Al-Bukhari]

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

This group will not cease to exist in the Ummah. The Ummah will not be deprived of this Sunni Group. This Taa’ifah (Group) can be one group. If it adheres to the Qur’an and the Sunnah, it is the Taa’ifah Al-Mansurah (The Victorious Group), even if it is only one. The Ummah will not lose this Sunni Group, this good group, and all praise be to Allah, until the command of Allah comes to pass (i.e. the Day of Judgment]. “They will not be harmed by those who forsake them”. Amongst the people are those who forsake them and those who oppose them, but they will not be harmed. This is from Allah’s Grace upon His servants and that He will establish the truth for the one who aids the truth and call to it, even if evil is rife. There will be those who adhere to good, call to it and spread it amongst the people. Not all the Ummah will be misguided, rather, some will remain upon truth, but they might be strangers, as the Prophet, peace and blessings of Allah be upon him, said, “Islam began as a strange thing and it will return as a strange thing, and glad tidings to the strangers”. They asked, “Who are the strangers O Messenger of Allah?” He said, “They are those who will be upright when the people become corrupt”.. and in another version of this hadith “Those who rectify what the people have corrupted”. These are the strangers because the majority of the people oppose them, belittle, forsake and keep away from what they are upon, but this will not harm them. “They will never be harmed by those who forsake them nor by those who oppose them”. Allah will make them remain so that His Proofs remain amongst the creation until the end of time.

This group maybe in the East, the West, or the North etc…They are not in a specific place, but they are present. Whoever wants will find it. It is present and all praise is due to Allah. Alhamdulil laah, we – at present – are upon a correct methodology, upon a sound methodology; our methodology is that which the Qur’an and sunnah necessitate, our learning is based upon the Qur’an and the Sunnah. We study Tafsir, hadith and its explanation, the Aqeedah of the pious predecessors and that which they were upon. Alhamadulil laah at present we are upon a correct path, a sound methodology and straight path. We ask Allah to keep us firm upon it until we meet him, neither substituting nor changing it. [4]

We ask Allah:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [5]

[1] Al-Muf’him Limaa Min Tal’khees Kitab Muslim 1/356 by Imam Al-Qurtubi – rahimahullah. Publisher Dar Ibn Kathir 8th Edition 1444H [2023]

[2] Fath al-Bari 13/39

[3] An Excerpt from Sharh Hilya Talib Al-Ilm. p22

[4] Paraphrased: https://youtu.be/5T4j_gPQMVc?si=3PI_CCDm7Twe_cKf

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

Fight This Disease Relentlessly—Its Ugliness Does Emerge During Fitnah

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Fitnah, 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.

Damratah Bin Thalabah, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“The people will not cease to be upon good as long as they do not envy one another.

Al-Allamah Zaid Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said:

The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless whether the envier wants that blessing for himself or for another person, or wants that the blessing given to the one he envies should cease- whether the blessings is related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an:

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

“And from the evil of the envier when he envies”.

Therefore, one should be careful of envy! Indeed the Prophet said, “Do not envy one another”. [1]

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

There are three types of envy.

The first type is very little and does not lead the (envier) to harm (others)-either by way of (hatred in) his heart, (speech of the) tongue or (deeds of the) hand; rather the person has some envy in his heart but he only deals with his Muslim brother through what Allaah loves.

The second type is that the envier desires that the blessing (bestowed on the one he envies) should cease. He hates that Allah should give blessings to His slaves; rather he (desires) that the envied person should remain in that state (of deprivation).

The third type is Al-Ghibtah and it is when a person wishes to be like another person without desiring that the blessing possessed by that person should cease. The person who has this type of envy is not blamed; rather this is very similar to praiseworthy competition to excel another in good deeds. [2]

Mu’aawiyah Bin Abee Sufyan, may Allah be pleased with him and his father, said:

“I am able to please all the people [i.e. with regards to what is lawful] except the one who is envious of a blessing [bestowed on others] because never will he be pleased until that blessing ceases”. [3]

Reminder

Some Subtle Emotional Barriers Behind Refusal of Truth by Rational Minds

[1] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Page 1/270.

[2]: Badaa’i Al-Fawaa-id 2/237

[3]: Tarikh Baghdad 59/200

No Sugarcoating — In WhatsApp Groups — for Anyone Who Issues False Tabdī; No Discreetly Undermining the Credentials of Honest People of Knowledge Who Provide Unambiguous Clarifications

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

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

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated regarding the danger of a Mubtadi:

ومعلوم أنّ المذنب إنما ضرره على نفسه، وأما المبتدع فضرره على النوع. وفتنة المبتدع في أصل الدين، وفتنة المذنب في الشهوة.
والمبتدع قد قعد للناس على صراط الله المستقيم يصدهم عنه، والمذنب ليس كذلك، والمبتدع قادح في أوصاف الرب وكماله، والمذنب ليس كذلك، والمبتدع يقطع على الناس طريق الآخرة، والعاصي بطيء السير بسبب ذنوبه

Excerpts From The Above Text

The Fitna of the Mubtadi is related to the root (foundation) of the religion unlike the sinner whose affair is related to forbidden desires.

The Mubtadi is an obstruction for the people towards Allāh’s straight path and hinderrs them from it.

The Mubtadi severs (cut off) the path of the Hereafter for people, while the sinner is merely delayed on it because of his sins. [(1)]

What About The One Who Knowingly Accompanies a Mubtadi?

قال الامام البَربَهاريُّ: إذا رَأيتَ الرَّجُلَ جالِسًا مَعَ رَجُلٍ من أهلِ الأهواءِ، فحَذِّرْه وعَرِّفْه، فإنْ جَلسَ مَعَهُ بَعدَما عَلِمَ، فاتِّقِه؛ فإنَّه صاحِبُ هوًى
((شرح السنة)) (ص: 119)

If you see a man sitting with someone from the people of (vain) desires, warn him and make him aware. If he sits with him after he knows, be cautious of him, for he is a person of (vain) desires. [(2)]

We expect neither your sugarcoating nor utilisation of vague semantics. Do not make an absurd attempt to find a way out for those who issue false Tabdī. You know that after someone labels another person a Mubtadi, whether the person who passes the judgement believes that what he considers Bidah is Mukaffirah or not [refer to Footnote a], he has implied- to a greater or lesser extent- that all or some of the things Ibn Al-Qayyim has stated applies to the one he has labelled a Mubtadi. As for the one about whom one believes has been advised and he refuses to abandon the Mubtadi even though he is aware of the Mubtadi’s misguidance, then you have applied to him – to a greater or lesser extent – what Imam Al Barbahaaree has stated.

Fair enough if this ruling is justifiably issued against someone who deserve it based on knowledge, clear proofs and justice, but how about when it is issued without knowledge or clear proofs, in addition to transgression, lies, evasion, concealment, slander etc.

So, fear Allah and do not sugarcoat this matter in private or public, for indeed, Dhulm is darkness on the Day of Judgement. Do not sugarcoat the likes of these crimes similar to that of Falih Al-Harbi, Fawzi Al-Bahrayni and their ilk, Wallaahul Musta’an! [Footnote b]

———————————————–

Footnotes

[Footnote a]: Bidah Al-Mukaffirah: It is the Bidah that is tantamount to disbelief. Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked whether there is a difference between Bidah Al-Mukaffirah and Bidah Al-Mufassiqah; so Shaikh said that there is Bidah Mukaffirah, such as rejecting the Ruyah (i.e. denying that the believers will see Allaah in the afterlife); rejecting Allaah’s Uluww [i.e. denying that Allaah is above his creation –Allah ascended over the Throne in a way that benefits his majesty)]; invoking other than Allaah; offering slaughtered sacrifice (i.e. animals) to other than Allaah etc. These are affairs of Bidah Al-Mukaffirah (the bidah that is tantamount to disbelief).

But we do not make Takfeer of the people who commit this type of Bidah until we establish the proofs against them. That is because some of them (i.e. the people who fall into these affairs) carry doubts and are far away from the era of Prophethood and its light (i.e. guidance). So they fall into the likes these innovations.

Rejecting the Ruyah is disbelief; rejecting Allaah’s Uluww is disbelief; the saying that the Qur’aan is created is disbelief-major disbelief. But this person, -[who testifies that none has the right to be worshipped except Allaah and that Muhammad is the messenger of Allaah, and he prays, observes fasting, wants paradise and believes in that] -received the doubts of the people of falsehood, so he falls into the likes of these affairs (i.e. these innovations that are tantamount to disbelief). So we say to him: You have fallen into disbelief and the evidence is this and this, and we clarify for him. So if Allaah grants him Tawfeeq and he returns to the truth, then all praise is due to Allaah. But if not, we declare him a disbeliever after establishing the proofs against him.

As for Bidah Al-Mufassiqah it is other than this (i.e. it is not at the level of that which is tantamount to disbelief)….[(3)]

[Footnote b]

Painful Memories About Some of Those Who Set Ablaze the Flames of Transgression and False Tabdi

[(1)]Ad-Da’u Wad Dawa’u 331-332. Under the series “Aathaar Imam Ibn Al-Qayyim” Number 17.

[(2)] Sharh As-Sunnah 119

[(3)] A paraphrased excerpt from this link:

www.rabee.net/ar/questions.php?cat=26&id=484 ]

Painful Memories About Some of Those Who Set Ablaze the Flames of Transgression and False Tabdi

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Fitnah, Hadaadis, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, The Salaf - Pious Predecessors, 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: “The over-stringent ones are destroyed”.

Imam Nawawi, may Allah have mercy upon him, said:

The over-stringent ones are those who look too deeply (into affairs) and are excessive- those who exceed the Hudood (prescribed legislated Shariah boundaries) in their statements and actions”. [1]

Falih Al-Harbi

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

Falih had been rushing into (unjustified) elimination and declaring people Mubtadi’ah, so some youth asked him for proofs, but the proofs sought from him were not found with him. Then he resorted to the invention of a principle by removing Tabdi from the principles of the Imams of Al-Jarh Wat- Tadeel, and differentiated between the narrators of hadeeth and (when) declaring a person a Mubtadi.

He held that it is right to ask about the reasons for criticising (or disparaging) the narrators, (but) as for those about whom he holds that they are Mubtadi’ah, it is not right to ask about the reasons behind disparaging them and declaring them Mubtadi’ah, even if they are from the best of the Salafis; rather the one who asks regarding the reasons why they are declared Mubtadi’ah is declared a Mubtadi (as well).

This premise led him to say that the scholars must be blindly followed and not asked for proof. Who did he ask to blindly follow the scholars? Indeed, they are the intelligent students of knowledge, but rather the teachers and amongst them are some who have reached the level of doctorate, and not common people; and that the one who does not blindly follow the scholars has indeed undermined the message of the Messengers and the books, or has belied the Qur’an, the Sunnah and Islam.

He and his followers thought that he was the only Imam, the protector and protector of the religion. He pushed (incited) them and they pushed (incited) him, and thus he inflicted the heads of Ahlus Sunnah – the strong and the weak amongst them – with false Tabdee and unjust rulings.

Whoever does not blindly follow him, even if he holds a doctorate degree in Islamic Shariah, is considered a denier of the Qur’an, the Sunnah and Islam. The one who does not blindly follow him in his false opinion, even if he was a teacher, is judged to be one of the callers at the gates of Hell, and that he has destroyed the messages of the Messengers and the books that were revealed to them. This – in addition to insulting, attacks and warning – are matters that are neither approved by Shariah nor (sound) reasoning.

These – despite the fact that my advice to him was accompanied with kindness and contained only some of his mistakes – are matters that should motivate a sane and just person to return to the truth. We did not see anything from Falih except false denunciations, false interpretations, war, mobilisation, and seeking help through supporters amongst those whose identities were unknown – those hiding behind the curtains. At first, he found nothing from the scholars except advice, then denunciation of these matters. [2]

Fawzi Al-Bahrayni

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

“Indeed, the scholars of Ahlus Sunnah – such as Abdullah Ibn Ahmad, Al-Khallaal, Al-Aajuree, Al-Laalikaa’ee, Ibn Battah and other than them – have clarified the methodology of Ahlus Sunnah regarding Imaan with a profound clarification. And that according to Ahlus Sunnah, it (i.e. Imaan) is “Speech, action and belief- increases with obedience to Allah and decreases with disobedience”. We worship Allah with what they say (i.e. this definition), we say it, believed in it from our early age (in pursuit) of knowledge, affirmed in our authorships, lessons and gatherings, and establish loyalty and disavowal based on that.

Then the sinful liars, the spiteful ones and plotters against Ahlus Sunnah came to fight on behalf of the people of desires, and they attacked us with various immoral attacks. One of those attacks is that they (falsely) accuse us of being Murji’ah, and they laid down false and unjust principles for that, with which they fight us. Whenever we destroy them, they repeated them without shame or shyness.

Their statement: “Imaan is speech and action, increases and decreases, and it decreases until nothing remains of it”, in their view is that whoever does not mention the addition “until nothing remains of it” is a Murji.

They made it obligatory on the people, wage war against Ahlus Sunnah and declare them Mubtadi’ah due to it, whilst these Aghmaar (inexperienced ones, ignoramuses, devoid of sound judgement etc) do not know that this Tabdee would apply to the righteous predecessors who did not constantly mention this addition, even if some of them did so.

They declared me a Mubtadi, pass the judgement of Irjaa against me and threw it on me a lot in a number of their statements, especially in the statements of Fawzi Al-Bahraini, even though I have mentioned this (additional) statement (related to the definition of Imaan) and repeated it before the birth of the old and new Haddadi (sect).

However, I do not always adhere to its mention, because the Sahabah and the Tabi’een did not say it, and because there is no evidence to obligate that it should be said. The majority of the (pious) predecessors did not say it, neither did those who said it always said it, nor made it obligatory on others, despite the fact that I do say it sometimes. The following are my statements regarding that….then the Shaikh, may Allah grant him Jannah Al-Firdaws, gave references in pages 61-63 regarding where he has stated this addition in his authorships and lessons.

I (Abdullah Jallow) will suffice with one InShaAllah as follows:

The Shaikh quoted a hadeeth explained in 1406AH under the titled “Striving Against Those Who Deviate From The Right Path”: Abdullah Ibn Mas’ud, may Allah be pleased with him, said that the Prophet said, “Never a Prophet had been sent before me by Allah to his nation, except that he had – among his people – disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practise, and practised whatever they were not commanded to do. He who strove against them with his hand was a believer, he who strove against them with his tongue was a believer, and he who strove against them with his heart was a believer and beyond that there is no faith even to the extent of a mustard seed”. [Saheeh Muslim Hadeeth 50]

Then the Shaikh said, “I explained this hadeeth and stated in page 44 [i.e. in Mudhakkirah Al-Hadeeth An-Nabawiyyah]: ‘And there remained – in every nation – sincere scholars who fulfilled the requirements of their religion- striving and defending the teachings of their Prophets, everyone according to his strength and level of Imaan; the one who strove by way of the tongue (i.e. speech), the one who strove by way of his hand, and the one who strove by way of his heart and that is the weakest of Imaan. And there is nothing of Imaan besides that”. [3]

The Shaikh, may Allah have mercy upon him, also said:

It is important to note that some overexcited youth may study the books of the predecessors, but not proficient in applying what is sound from the narrations, thus, they apply them in other than their appropriate place.

Therefore, it is essential to consult scholars on how to implement them because if one embarks upon applying some things incorrectly, he may harm himself, harm Islam and the Muslims. This issue occurred in the past, as some overexcited youth among the new and old Haddadiyyah focused on narrations (of the predecessors), while not memorising (and understanding) the Quran. They focused on the narrations of the predecessors, while among the narrations of predecessors, there are those that are authentic and those that are unauthentic. When they (predecessors) hold a consensus on a matter, it is obligatory to accept it; however, in cases of disagreement, their statements must be referred back to the Quran and the Sunnah of the Prophet. If a particular statement is not reliably attributed to so and so, it should not be accepted, and if it is reliably attributed to him, (but) contradicts (what is sound), it should be rejected. This is how these matters should be. They require Fiqh (sound understanding).

The Haddadiyyah used to memorise the narrations of the predecessors, and Ahlus Sunnah were the first people they wage a war against, attacking them through their hysterical reading (of those narrations), turned against the scholars and sought to topple them one after the other until targeting (Shaikh Al-Islam) Ibn Taymiyyah.

This trend has resurfaced through attacks against scholars and attempting to topple them while clinging to various narrations, some of which are authentic and others not, without grasping their intended meanings. [4] [end of quotes]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] [5]

[1] Saheeh Muslim Nunber 2670. Sharh Saheeh Muslim. Vol 16. page 180]

[2] Al-Majmoo Al-Waadih Fee Raddi Manhaj Wa Usool Faalih. Pages 123-125. Slightly paraphrased]

[3] Kashf Akaadheeb Wa Tahreefaat Wa Khayaanaat Fawzi Al-Bahrayni. pages 59-60. slightly paraphrased]

[4] Marhaban Yaa Talib Al-Ilm 459-460

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

body of water under cloudy sky at night

Caution Against Riba of the Tongue! Can Lead to Buhtan, Mockery, False Tasfiq, Tabdī or Takfīr

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

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

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

“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1)

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth.

“Without a just cause”.

This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee, may Allah have mercy upon him:

“From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.”

Al-Qaadhee may Allah have mercy upon him, said,

”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud, may Allah be pleased with him, said:

“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibn Al-Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

[1] Abu Daawud 4876

[2] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[3] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[4] Musannaf Abdur Razzaaq 19528

[5] Siyah A’laam An-Nubulaa: 4/261

[1] “Private Gatherings Are Amanah, No Tale-Carrying” — Identifying an Ambiguity Within This Statement

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

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

Narrated Anas Ibn Maalik, 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 Hadi Al-Madkhali, may Allah have mercy upon him, said:

The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and the Aakhirah. 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 hadeeth 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”.

Therefore, what the opposite of this hadeeth (necessitates is that) it is obligatory to bring about reconciliation between the people due to the statement of Allah:

لَّا خَيۡرَ فِى ڪَثِيرٍ۬ مِّن نَّجۡوَٮٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَـٰحِۭ بَيۡنَ ٱلنَّاسِ‌ۚ

There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma’ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind. [Surah An-Nisaa. Aayah 114]

However, there is an exception in this affair when it is carried out to give some sincere advice whose benefit cannot be reached nor can harm be repelled except by way of such speech. For example, you hear a person saying that he is lying in wait against your Muslim brother and wishes to kill him, take his wealth or violate his honour, or the like thereof, (whose evil consequences) you have clarified (for this perpetrator), but he refuses to accept your advice. Therefore, you go to the person who is unaware and inform him about it, so that he can take precautions. Therefore, speech based on this type of intention and goal is considered to be sincere advice and it is not tantamount to causing corruption, for indeed you are either going to repel harm or bring about a benefit which one cannot do without (except by way of this transmission). And Allah knows best.

at-Taleeqaat Al-Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah’ 1/27-28

The Sole Criterion for Elevation: For Scholar, Student, and Layperson Alike; Whether Their Virtue Is Well Known or Newly Manifest

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

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

Imam Ash-Shaatibee, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it.  Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [(1)]

Imam Al-Awzaa’ee, may Allah have mercy upon him, said:

“Adhere to the path (footsteps) of those who came before you (i.e. the pious predecessors), even if people reject you. Be cautious of the opinions of men, no matter how they may embellish them with persuasive statement, for the truth will eventually become clear, and you will remain on the right path”. [(2)]

Imam Umar Ibn Abdul Aziz, may Allah have mercy on him, stated:

“Allah’s Messenger, peace and blessings of Allah be upon him, and the leaders who succeeded him (Abu Bakr, Umar, Uthman and Ali) established matters based on the pure revelation; adhering to them is an affirmation of Allah’s Book (the Qur’an), complete obedience to Allah, and strength in the religion ordained by Allah. No one has the authority to alter or change these practices, nor substitute them in opposition. Whoever follows these practices is rightly guided, and he who seeks assistance will be assisted (through them). Whoever opposes them and pursues a path other than that of the believers (the companions of the Prophet), Allah will leave him to what he has chosen and cast him into Hell, and what an evil destination”. [(3)]

Imam Ahmad, may Allah have mercy upon him, said:

“Whoever becomes acquainted with the path of truth, it has been made easy for him to follow. And there is no proof for adhering to the path of Allah except through emulating the Messenger, peace be upon him, in his conduct, statements, and deeds.” [(4)]

Ibn Ataa, may Allah have mercy upon him, said:

“Whoever commits himself to the etiquettes of the Sunnah, Allah will illuminate his heart with the light of knowledge, and there is no status more noble than following the beloved (Prophet) in His commands, actions, and manners.” [(5)]

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

“Whoever abandons the evidence will stray from the path, and there is no evidence except that which has been brought forth by the Messenger, peace and blessings of Allah be upon him”. [(6)]

Al-Allamah Ahmad Bin Yahyah An-Najmi, may Allah have mercy upon him, said:

Know that the truth is that what (has been revealed by) Allah and (given to) His Messenger, peace and blessings of Allah be upon him in the Book and the Sunnah, even if its adherents and those who embrace it are few. What is conveyed in the Islamic legislation is the truth one is commanded to follow, even if the majority of the people free themselves from it and those who follow it are few. Allah stated:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا ۚ وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۖ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

Then We have put you (O Muhammad) on a plain way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islamic Monotheism)]. So follow you that (Islamic Monotheism and its laws), and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya’ (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious). [Al-Jaathiya. 18-19]

Therefore, O slave of Allah! Be eager to follow the truth, follow the straight path and the path of early pious predecessors- the companions of the Messenger, and do not feel lonely due to the small numbers of those who follow it and the large numbers of those who oppose it, for indeed Ibrahim, peace be upon him, was an Imaam on his own and with Allah lies all success. [(7)]

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. [(8)]

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

Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave except to Allah, (i.e. not to be subservient to anyone in a manner that only Allah deserves) nor humble himself except to the Greatness of Allah. Allah [Glorified be He and free is He from all imperfections] said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allah besides Whom none has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! [High is He] above all that they associate as partners with Him. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. [Surah Al-Hashar’ Ayaat 23-24]

Examine those Ayaat in the last part of Surah Al-Hashar! The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ

He is Allah besides Whom none has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah [The Oneness as the only one Who has the right to be worshipped].

The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ

He is Allah, besides Whom none has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat [The Oneness of Allah in His Names and Attributes.

The statement:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ

He is Allah, the Creator, the Inventor of all things, the Bestower of forms]. This necessitates Tawheed Ar-Roboobiyyah [The Oneness of Allah in His Lordship].

These few Ayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed [Pure Islamic Monotheism]. [(9)]

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said:

The love for high status and wealth often leads to the abandonment of fairness, which in turn distances individuals from the truth. This abandonment further results in the concealment of truth and the failure to clarify what Allah has obligated. The two aforementioned matters are a greater enemy to an individual than a pair of hunting wolves, [Footnote a] as stated by Allah’s Messenger [peace and blessings of Allah be upon him] because it was the reason that led the people of the scripture to distort Allah’s Books and hide the clear evidences and guidance that were revealed to them, such as what happened to the Jewish Rabbis (i.e. those who deviated after the advents of their Prophets). Allah, in His Mighty Book, and the Messenger, through authentic narrations, have both informed us about this.

The Imam also stated:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.

The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritizing worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [(10)]

Footnote a: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion”. [(11)]

Imam Muhamad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “Two hungry wolves let loose on a flock -then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock; then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves wealth or status will corrupt the religion and because of this, it is obligated to a person that his intention is far removed from this- far removed from craving wealth and status in the religion. We ask Allah to aid us to accomplish this”. [(12)]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.

[(1)] An Excerpt from Al-I’tisam 3/434[(2)] Siyar 7/120

[(3)] Ighatha Al-Lahfan 1/159

[(4)] Madarij As-Salikin 2/486

[(5)] Madarij As-Salikin 2/486

[(6)] Miftah Dar As-Sa’adah 1/85

[(7)] An Excerpt from Irshaad As-Saaree Fee Sharh Sunnah Lil-Barbahaaree page 47

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

[(9)] An Excerpt from Majmu Wa Rasaail Wa Fataawa 1/22

[(10)] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]

[(11)] Reported by Tirmidhee no.2376. Declared Authentic by Imaam Albaani (rahimahullaah) Saheeh Sunan At-Tirmidhee Vol 2 page 553

[(12)] At-taleeq Alaa Siyaasah Shar’iyyah. pages 454-455