Morals and Manners – ‘Akhlaaq’ – Page 17

A Benefit from Shaikh Al-Islam Ibn Taymiyyah Shared by My Salafi Brother, Confidant, and Colleague

Written by Abdullah Jallow on February 16, 2026. Posted in Da'wah - Calling To Islam, Featured, 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 Benefit from Shaikh Al-Islam Ibn Taymiyyah, Shared After Work by My Salafi Brother, Friend, Confidant, and Colleague, Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him and his family Amin

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

وقد يكون الرجل من أذكياء الناس وأحدهم نظرا ويعميه عن أظهر الأشياء، وقد يكون من أبلد الناس وأضعفهم نظرا ويهديه لما اختلف فيه من الحق بإذنه، فلا حول ولا قوة إلا به

And indeed, a man may be from the intelligent people and the most acute in perception, (however) He (Allah) blinds him to most obvious (clearest) things. And he may be among the dullest and weakest in perception, (however), He (Allah) – by His permission – guides him to the truth in which (people) differ, and there is neither Hawl nor Quwwah except through Him. (1) [Refer to Footnote a]

Then furthermore- in the same section – Shaikh Al-Islam quotes one of the supplications of the night prayer as follows:

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Sahih Muslim 770][Refer to Footnote b]

_____________

Footnote a: Abu Musa Al-Ash’aree, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings of Allah be upon him, said to me, “O Abdullah Bin Qais! Shall I tell you a word which is one of the treasures of Paradise? It is

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ

“There is neither might nor power (to alternate from one state to another nor move from one thing to another) except by Allaah’s Will” . [Al-Bukhari 6384 & Muslim 2704]

“One of the treasures of paradise”. Meaning, its reward is great and that is paradise; and Paradise is the greatest thing sought after. This shows the virtue of the statement Laa “Hawla Walaa Quwwata illaa Billah”. why does it carry this reward? This is because it necessitates surrendering all of one’s affairs to Allah, manifesting one’s inability and poverty in the presence of Allah, and that indeed Allah is The One Perfect in Strength and The One Fully Able to do all things. It is a great statement, easy to utter and repeat on the tongue. (1)

Shaikh Al-Islam Al-Harawee, may Allaah have mercy upon him, said that Abu Haytham, may Allah have mercy upon him, said, “Al-Hawl [i.e. might] is Al-Haraka [movement], meaning, there is no movement nor ability except by the Will of Allah”. And it is said, “There is no might to repel evil nor any power to reach good except by the Will of Allaah”. (2)

Footnote b:

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Sahih Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. (4)

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death.

Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. (5) [End of quotes]

NB: Some ask, “Why do you mention the name of the one who shared the Faa’idah with you?!”

The answer:

“We live in an era in which some seek to rewrite history, portray themselves as ones who have achieved everything by themselves and begin to patronise -either through actions or words- those who benefitted them in the past. This despicable behaviour is a disease we fear for ourselves in this era in which access to knowledge is easy but behaviour has deteriorated. Even if a child or the most ignorant person benefits us with a Faa’idah, we’ll attribute it to them insha’Allah. We ask Allah:

اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

(1) Dar Ta’aarud Al-Aql Wan Naql 9/34. Paraphrased

(2) An Excerpt from Tasheel Al il’haami Bi-Fiqh Al-Ahadith Min Bulugh Al-Maram 6/335 by Mufti, Al-Allamah Salih al-Fawzan, may Allah preserve him.

(3) Sharh Saheeh Muslim 4/87

(4) Sharh Saheeh Muslim 5/50

(5) An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140 by Shaikh Abdur Razzaq Al-Badr, may Allah preserve him.

Condemning Tribalism and Clanism Without Supporting External Exploitation

Written by Abdullah Jallow on February 16, 2026. Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq'.

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

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

What is Dhulm (injustice or oppression)? It is three types according to the people of knowledge. Firstly, the greatest of them is Shirk. Why is shirk referred as Dhulm? This is because the basis of injustice is to place something in other than its rightful place. The meaning of Shirk is to devote acts of worship to other than its rightful place and this is the greatest injustice because when they (i.e. the people of Shirk) devoted acts of worship to other than its rightful place and to those who are not deserving of it, they equated the created (beings) to the Creator, and a weak one (i.e. a created being) to Al-Qawiy [The One Perfect in Strength (i.e. Allaah)], who is not unable to do anything. Thus, is there any greater injustice after this?

The second type of Dhulm is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is obligated to him to save himself and place himself in an appropriate situation and that is to obey Allah.

The third type of Dhulm is committed when a person oppresses others by taking their wealth, or backbiting them, or spreading tales about them, or stealing their wealth, or violating their honour through backbiting, tale carrying, slander, or shedding their blood through murder, or beating them, inflicting injuries, degrading them without right etc [1] [end of quote]

Indeed, the foremost priority is not the accumulation of material wealth or earthly influence; rather, the purpose of life is to worship of Allah alone and adherence to the path of the final Messenger, peace and blessings of Allah be upon him, in every facet of life. Otherwise, material success, no matter how formidable, will ultimately fade away, for Allah bestows strength upon whomever He wills based on His perfect Wisdom and Justice. A believer understands that strength and honour can only be attained through obedience to Allah and His Messenger. Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:

“Whoever ponders upon circumstances of the world will find that every matter of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the circumstances of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great”. [2]

In stating all of this, it is important to recognise that dominance does not imply that the dominant party must oppress, nor is oppression to be considered other than its true nature. The Prophet, peace and blessings of Allah be upon him, said that Allah said:

“O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another”. [3]

Thus, it should not be considered nationalism when nations that have faced oppression and exploitation for extended periods choose to seek fair treatment and establish a partnership grounded in transparency. If a nation chooses to terminate exploitation by taking decisive actions to gain control over its natural resources, this courageous decision is a strategic initiative rather than a mere bureaucratic modification or nationalism; it represents a quest for economic sovereignty, just resource management, and liberation from organisations that symbolise neocolonial dominance. This cannot be classified as nationalism if it is a response to decades of exploitation of a nation’s mineral resources, which were previously left vulnerable to external forces with minimal advantages for the local population, thereby perpetuating constant economic dependency on aid and interest loans from the exploiters.

A country has the right to implement measures that guarantee the extraction of its resources in accordance with national interests, while also attracting responsible investors and ensuring equitable profit distribution. This stance is not an expression of nationalism; rather, it is a proclamation of economic sovereignty and a rejection of the ongoing role as a resource colony for foreign entities.

It is praiseworthy when a nation implements strategies to ensure it retains a just portion of the wealth produced from its resources and generating revenues that can be reinvested into vital infrastructure and social programs that transforming the lives of ordinary citizens. Such initiatives include constructing roads to link rural communities with markets and services, establishing schools and hospitals, ensuring accessible education and healthcare, and supporting farmers through the provision of modern agricultural equipment and tools. These efforts aim to enhance productivity and food security, as well as initiate youth employment programs to generate jobs and opportunities. All these initiatives are commendable. Furthermore, these measures help to eliminate the influence of international loan sharks, liberate the nation from constraints, and challenge the neoliberal policies imposed by international institutions that prioritise foreign investment over local development.

Economic bondage cannot be escaped when wealthy international institutions offer their liberal reforms aimed at resource extraction in return for substantial loans to certain so-called poor countries, which may favour multinational corporations at the expense of local communities. Therefore, those who seek liberation from these constraints should not be viewed as nationalistic or as destabilising forces.

The believer deals justly with everyone, whether with Muslims or non-Muslims. He does not behave like those who demand their rights in full but oppress others. Allah, The Most High, said:

وَيْلٌ لِّلْمُطَفِّفِينَ
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

Woe to those who (deceptively) give less (than full weight or measure) (in trading goods) (or: fulfilling rights) (or: in acts of worship). Those who, when they are to receive (something) by measure from people, demand full measure (or more). But when they have to give to them by measure or by weight, they give less than (what is) due. [Al-Mutaffifeen 1-3]

Therefore, when we condemn tribalism or clanism, it should not be understood that we are asking African Muslims to be passive when dealing with exploiters nor are we suggesting that they abandon their traditions that do not oppose the pure and authentic Sunnah of the Prophet, peace and blessings of Allah be upon him.

[1] I’anah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed. pages 55-56. slightly paraphrased

[2]Bada’i Al-Fawaa’id 3/525-526

[3] Hadith 24 An-Nawawi

The danger of selective punishment

Written by Abdullah Jallow on February 15, 2026. Posted in Featured, 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.

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

[23] The Character Trait Most Hated to The Messenger

Written by Abdullah Jallow on February 15, 2026. Posted in 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.

Allah, The Most High, said:

وَإِذۡ أَخَذۡنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَـٰقَهُمۡ وَمِنكَ وَمِن نُّوحٍ۬ وَإِبۡرَٲهِيمَ وَمُوسَىٰ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۖ وَأَخَذۡنَا مِنۡهُم مِّيثَـٰقًا غَلِيظً۬ا
لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ وَأَعَدَّ لِلۡكَـٰفِرِينَ عَذَابًا أَلِيمً۬ا

And (remember) when We took from the Prophets their covenant, and from you (O Muhammad ), and from Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and ‘Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. That He may ask the truthful about their truth. [Al-Ahzaab. 7-8]

لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡ‌ۚ

That He may ask the truthful about their truth.

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

When it is the case that the truthful ones will be brought to account regarding their truthfulness, then what would one think about the liars? [Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 2/327]

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

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented”. [Sahih Tirmidhi 1973]

Ramadan: Responsibility, Moderation, and Generosity; Recitation and Good Companionship, Preservation of The Sunnah

Written by Abdullah Jallow on February 15, 2026. Posted in Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Fasting, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

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

Responsibility, Moderation, and Generosity

Allah, The Most High, said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaytan (Devil – Satan) is ever ungrateful to his Lord. [Al-Israa. 26–27]

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

Shaytan does not call a person except to every blameworthy habit. Thus, he calls him to miserliness and to refrain from spending. But when the person refuses to obey him, he calls him to overspending and extravagance. However, Allah calls to the most just and balanced of affairs, and He praises the person for that, as He, The One free from all imperfections, stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes). [Al-Furqan. 67] [1]

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

“The limits of generosity are between two extremes, and when one goes beyond its limits, it leads to extravagance and squandering. When a person is lacking in generosity, it leads to miserliness and tight-fistedness”. [2]

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

“Those squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouthful and a scrap of bread. They should fear Allah and fear Him in their gatherings, and ensure that they do not become the cause of Allah’s blessings being stopped.” [3]

Generosity, Recitation of The Qur’an, and Good Companionship

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

“The Prophet, peace and blessings of Allah be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadan when Jibreel visited him. Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Noble Qur’an to Jibreel, and when Jibreel met him, he used to be more generous than the fair wind [sent by Allah with glad tidings (rain) in readiness and haste to do charitable deeds].” [Al-Bukhari 1902]

Zain Ibn Al-Munir, may Allah have mercy upon him, said:

“The intent behind the likeness (or comparison) between the Prophet’s, peace and blessings of Allah be upon him, generosity and the fair wind is that the wind is one of mercy which Allah, The Most High, sends, and sends down rain that falls everywhere—both on dead land as well as land that is not dead. The Prophet’s good conduct and benevolence benefit everyone—the poor, the wealthy, and the one who has enough—more than the rain that falls (after the arrival of that) fair wind.” [4]

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

“He, peace and blessings of Allah be upon him, was the most generous amongst the people with regard to wealth and bestowing (things) to the people, and not that he was generous only after being asked. In the final year (of his life), Jibreel met him twice, and he finished the recitation of the (Qur’an) twice. From the benefits of (this hadith) are: It is more virtuous to study and recite the Qur’an at night with the righteous people, the scholars, and the good people. The Prophet recited to receive that which Allah has of reward. Generosity in times (when people are in need) and in Ramadan is something sought after.” [5]

Preservation of The Sunnah and Not Opposing It

Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal.” [Sahih Al-Jami 7224]

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said: “The religion will not cease to prevail as long as people hasten to break the fast, because the Jews and the Christians (i.e., those amongst them who deviated from the path of their Prophets) delay it.” [6]

Sahl Ibn Sa’d, 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 hasten to break the fast.” [7]

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “This is a text regarding the triumph of the religion, attained through hastening to break the fast, and it is for the purpose of opposing the (misguidance of the) Jews and Christians. When opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest objectives behind the advent of the Messengers.” [8]

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

“In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. This means that the Ummah will not cease being consistent and will remain upon good if they preserve this Prophetic tradition. If they delay breaking the fast, this is a sign of corruption. [9]

They will not cease to be upon good if they do this by acting upon the Sunnah and limiting themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e., those amongst them who deviated] delayed breaking the fast until the stars appeared. [10]

[1] An Excerpt from Tafseer as-Sadi

[2] Al-Fawaa’id page 207- 209

[3] An Excerpt from Al-Bayan Li-Akhta Ba’d Al-Kuttab 2/27

[4] An Excerpt from Fath Al-Bari Sharh Sahih Al-Bukhari. 4/150. Hadith 1902. Publisher- Dar As-Salam 1421 (Year 2000). 1st Edition)

[5] An Excerpt from Al-Hulal Al-Ibreeziyyah Min at-Taliqaat Al-Baaziyyah Alaa Sahih Al-Bukhari. 2/121. Footnotes numbers: 1, 2 &3]

[6] Sahin Abee Dawud 2353. Maktabah Al-Ma’arif. 1st Edition

[7] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[8] Saheeh Muslim 1098

[9] Sharh Saheeh Muslim. 7/180-181. Publisher: Dar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)

[10] Fath Al-Bari Sharh Sahih Al-Bukhari 4/253. Publisher: Dar As-Salam. 1st Edition 1421AH (2000)

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [108]

Written by Abdullah Jallow on February 15, 2026. Posted in 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.

I advise the Salafi youth, regardless of their location and where they go, to study the methodology of the pious predecessors, to acknowledge the station of Ahlus Sunnah Wal Jama’ah, and to understand that they are the ones who provide sincere counsel and possess experience. By Allah, the outcomes of adhering to their statement or opposing them are evident. In most cases, the one who opposes them falls into falsehood and evil, while those who benefit from them will find safety and salvation. Nothing can be equal to safety and salvation. [Majmu 4/343]

Examples of the Reverence and Dedication to the Qur’an Among the Pious Predecessors

Written by Abdullah Jallow on February 15, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Abu Salamah, may Allah be pleased with him, said: “Whenever Abu Musa, may Allah be pleased with him, sat with Umar, may Allah be pleased with him, he may say to him, ‘O Abu Musa! Give reminder’. He recited”. [1]

Abdullah Ibn Mas’ud, may Allah be pleased with him, said: “Whoever is able to learn something from the Qur’an, then let him do so. Indeed, the houses that are deprived of good the most are the ones where there is no recitation of Allah’s Book, because the houses in which there is no recitation is like the demolished houses without inhabitants. Indeed shaytan exits a house in which Surah Al Baqarah is heard”. [2]

He also said: “The hearts are receptacles so busy filling them with the Qur’an and do not busy them with other than it.” [3]

Ibn Abba, may Allah be pleased with him and his father, said: “It would be more beloved to me to recite Surah Al-Baqarah during the night than recite the (entire) Qur’an haphazardly”. [4]

Ubayd Bin Ja’d, may Allah have mercy upon him, reported from a man from who said: I heard the people in the towns saying that Salaman Al-Farisi, may Allah be pleased with him, is in the Masjid, so they approached him until about a thousand people gathered. He stood up and said, “Sit down, sit down”. When they sat down, he started reciting Surah Yusuf, then the people began moving away and departing until about a hundred were left. He became angry and said, “So you wanted adorned speech, but then I recited to you the book of Allah and you left!” [5]

Masruq, may Allah have mercy upon him, said: A man from the people of Makkah said to me: “This is the place where your brother Tameem Ad-Daaree, may Allah be pleased with him, used to stand. Indeed, one night I saw him until in the morning or nearly morning time, while he was crying and reciting:

أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَا‌ۚ سَآءَ مَا يَحۡكُمُونَ

Or does those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge! [Al-Ankabut. 4] [6]

Muqatil Bin Hayyan, may Allah have mercy upon him, said: “I once prayed behind Umar Bin Abdil Azeez, may Allah have mercy upon him, so he read [وَقِفُوهُمۡ‌ۖ إِنَّہُم مَّسۡـُٔولُونَ- But stop them (i.e. when the wrong doers will be held to account on the day of judgement), verily they are to be questioned] [As-Saffat. 24]. He kept on repeating it and was not able to go past it (i.e. due to the severity of what the verse meant). [7]

Maymun Bin Mihran, may Allah have mercy upon him, said: “Once Umar Bin Abdul Azeez, may Allah have mercy upon him, cried after reciting the verse: [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ-The mutual rivalry for piling up of worldly things diverts you]. Then he recited [حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ – until you visit the graves (i.e. till you die)]. Then he said, ‘I will not see the graves except as a visitor and the one who visits them must either be returned to paradise or hell'”. [8]

Aamir Bin Abdi Qays, may Allah have mercy upon him, said, “I don’t care what escapes me from the worldly things after knowing this verse:

وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَا‌ۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬

And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterous, grave, etc.). all is in a Clear Book (Al-Lauh Al-Mahfuz – the Book of Decrees with Allah). [Surah Hud. Aayah 6]

And the statement of Allah:

مَّا يَفۡتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحۡمَةٍ۬ فَلَا مُمۡسِكَ لَهَاۖ وَمَا يُمۡسِكۡ فَلَا مُرۡسِلَ لَهُ ۥ مِنۢ بَعۡدِهِۚ

Whatever of mercy (i.e.of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. [Fatir. 2] [9]

Malik Bin Deenaar, may Allah have mercy upon him, said: “When the Qur’an is recited to the truthful people, their hearts become enraptured by the Afterlife”. [10]

Ibn Wahb, may Allah have mercy upon him, said: “It was said to the sister of Malik Bin Deenaar: ‘What did Malik use to busy himself with in the house?’ She replied, ‘With the Mushaf and recitation'”. [11]

[1] Siyar A’lam An-Nubulaa 1/280

[2] Hilyah Al-Awliyaa (Tahdhib). 1/119

[3] Az-Zuhd 298. By Imam Ahmad

[4] Sifah As-Safwah Safwa 1/372

[5] Hilyah Al-Awliyaa (Tahdhib) 1/163

[6] Mawsu’ah 1/256-257 by Ibn Abee Dunya

[7] Mawsu’ah 3/255

[8] Mawsu’ah 3/255

[9] Mawsu’ah 1/279

[10] Sifah As-Safwah. 3/204

[11] Siyar A’lam An-Nubulaa 2/736

[22] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on February 15, 2026. Posted in Basics, Contemporary Issues, 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.

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

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented”. [Sahih Tirmidhi 1973]

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

Through him [Muhammad – peace and blessings of Allah be upon him], Allah removed us from the darkness of Shirk, indecency, Bidah, evil deeds and bad manners – lying, deceit, quackery, trickery, etc. And He (purified us) with pure (Islamic) monotheism and strong, sincere Iman. He nurtured us upon truthfulness, took the oath of allegiance from us that we speak the truth wherever we may be, and warned us against lies and evil deeds.

And from the recompense for a liar is that which has been reported from the noble Prophet, peace and blessings of Allah be upon him- the person of high moral character – who said: “I saw (in a dream) – two men came to me.” Then the Prophet said, “They said, ‘The person whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies, and the people would report those lies on his authority till they spread (that lie) all over the world. So, he will be punished like that till the Day of Resurrection.'” [Al-Bukhari 6096]

How numerous are those who tell lies today against the carriers of Salafiyyah and its callers! They hinder men from the path of Allah through these lies to aid falsehood, spurious (beliefs, stances, ideas, views, etc.), bidah, (things) that are destructive to the sound creed, methodology and virtuous manners. [An Excerpt from ‘Al-Awaasim Mimmaa Fee Kutub Sayyid Qutb Minal-Qawaasim: page 45]

[21] The Character Trait Most Hated By The Messenger

Written by Abdullah Jallow on February 14, 2026. Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

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

“There was no trait more hated to Allah’s Messenger, peace and blessings of Allah be upon him, than lying. A man would speak based on lies in the presence of the Prophet, peace and blessings of Allah be upon him, and he would not be content until he knew that he had repented.” [Sahih Tirmidhi 1973]

Samura bin Jundub, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him, said:

“I saw (in a dream), two men came to me.” Then the Prophet narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘[Al-Bukhari 6069]

The truth remains the truth even if the one who utters it is lowly (insignificant)

Written by Abdullah Jallow on February 14, 2026. Posted in Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Ash-Shanqeetee, may Allah have mercy upon him, said:

And know that from the Sunnah’s vast (sciences and sources of knowledge), all of it is embodied within a single verse, namely (Allah’s) statement:

وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟

And whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it. [Al-Hashr: 7]

Among the most important objectives in this regard is this blessed book which is an explanation of it. And know that among the most important objectives behind its authorship are two matters:

One of them is the explanation of the Qur’an by the Qur’an due to the consensus of the scholars that the noblest and loftiest types of Tafseer is the explanation of Allah’s Book by Allah’s Book (i.e. explanation of a verse of the Qur’an by another verse of the Qur’an), since no one is more knowledgeable about the meaning of Allah’s speech than Allah (Himself). And indeed, we have committed ourselves not to explain the Qur’an except through the seven types of Qur’an recitation, regardless of whether there is another type of recitation in the clear verse itself, or another verse other than it. We do not rely on explanation based on the “Shadh recitations” (a), though we may mention a “Shadh recitation” as supporting evidence to clarify the seven types of recitations. The recitations of Abu Jafar, Yaqub, and Khalaf are not considered Shadh in our view nor by the Muhaqqiqeen (b) among the people who possess knowledge of the (different) types of recitations.

With regards to the second objective, the Imam stated that he will clarify the Fiqh rulings from the verses, their evidences from the Sunnah, and the statements of the scholars therein. Then he stated: We will establish as stronger proof that which appears to us to be the stronger proof based on the evidence, without partisanship toward any particular school of jurisprudence or (based) on the statement of any specific person (scholar). Indeed, we will examine the statement itself and not the one who made it, for every person’s statement may be accepted or rejected, except the speech of the Messenger, peace and blessings of Allah be upon him. And it is well known that the truth (remains) truth even if the one who utters it is lowly (insignificant etc). Have you not seen that despite the fact that the Queen of Sabah and her people were prostrating to the sun instead of prostrating to Allah, however, when she uttered a statement of truth, Allah affirmed that she has spoken the truth. Her disbelief did not prevent it from being affirmed for her as the truth, which is her statement, as Allah stated that she said:

إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً

Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low.

Then Allah stated in confirmation of the truth of the truth she stated, saying:

وَكَذَٰلِكَ يَفْعَلُونَ

And thus they do. [1]

Footnote a: Ibn al-Jazari, may Allah have mercy upon him, stated regarding the determinant of an authentic (valid) Qur’anic recitation: Every recitation that conforms to Arabic grammar, even in one possible aspect; conforms to one of the Uthmani manuscripts, and has an authentic chain of transmission, is considered one of the authentic recitations. It is not permissible to reject nor lawfully deny it, rather, its is one of the seven aḥruf in which the Qur’an was revealed. It is incumbent upon the people to accept it, whether it is transmitted from the seven Imams, the ten, or from other than them among the Imams who are recognised. When one of these three pillars is absent, the recitation is described as weak, shādh, or false, whether it is reported from the Seven or from someone greater than them. This is the correct position according to the Imams – among the pious predecessors and thiose who came after them- who are recognised as the ones with the precise knowledge and expertise in this field. [2]

Footnote b: The Muhaqqiqeen are those scholars who are firmly grounded in knowledge and blessed with the ability to precisely and thoroughly investigate issues to reach the correct position.

Your feedback is welcomed if you have any suggestions to improve this paraphrase. May Allah bless you all.

[1] An Excerpt from Adwa al-Bayan 1/6-7. paraphrased
[2]An-Nashr 1/9