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The Final Blossoms of Tawhid as the Soul is About to Depart

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

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

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

The Shahadah at the time of death wipes away one’s evil deeds. This is because the one who utters it at the time of departure from this world does so with certainty and knowledge of its true meaning. All his desires [i.e. worldly desires] come to an end and his rebellious soul (becomes) mild and submissive after being in (a state of) refusal and disobedience- a (state of) approval after turning away, and a state of humility after being held in high esteem. The (heart’s and the soul’s) eagerness for the worldly life and its merits departs and distances (from everything) while in the presence of its Lord, Originator and true Protector; humble in the presence of its Lord, hopeful of pardon, forgiveness and mercy.

Belief in the Oneness of Allah- [i.e. the belief in the Oneness of Allah’s Lordship (that Allah alone is the creator, provider and the one in control of all the affairs of the universe); and that Allah alone has perfect Names and Attributes without similarities, free from all imperfections, and that Allah alone has the right to be worshipped]- frees and distances the soul from that which leads to Shirk and manifests the reality of its falsity. Thus, those wishes which the soul busied itself with ceases and all its concern is (dovoted to) the One it is certain to meet [i.e. Allah].

The person focuses his attention completely on Allah- turns to Allah with his soul and desire and submits to Allah alone, inwardly and outwardly. The person’s hidden affair [i.e. the heart and soul] and outward affair [i.e. what he proclaims] testify to the same thing, thus, he says sincerely: “None has the right to be worshipped except Allah.” His heart is freed from attachment to other than Allah -all the worldly (desires) leaves the heart because he is about to stand in Allah’s presence. The intensity of his desire (for the worldly life) is extinguished and the heart is filled with the afterlife, thus it becomes the attention of his eyes and the worldly life is forgotten. [When] this sincere testimony is his last deed, it purifies him from sins and Allah enters (him into a noble position). This is because he meets Allah with a truthful and pure testimony, whose outward manifestation is in agreement with (what is hidden in the heart and soul). If a person made this testimony (with this type of conviction) during the time of well-being [i.e. whilst residing in the worldly life], he would not have placed great importance on worldly desires, rather he would have attached himself to Allah alone; but he made this testimony (in the worldly life) with a heart filled with desires, love of life and its means of subsistence. [1]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301] [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]

[1] An Excerpt from ‘Al-Fawaa-id. Page: 91-92. slightly paraphrased

[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/

The Power of Language: Preserving Islamic Identity Amid Cultural Distortion

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Basics, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

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

One of the general fundamental principles (in Islam) is to know that words are two types- words that are mentioned in the Qur’an and Sunnah, and it is obligated to every believer to affirm them- affirm what Allah and His Messenger have affirmed, and negate what Allah and His Messenger have negated. The words affirmed by Allah is truth and the ones Allah negated are (negated) in truth because Allah speaks the truth and guides to the straight path. The words of the divine Islamic legislation are sanctified and it is part of perfection in knowledge that one seeks after the (sound meanings) which the Messenger, peace and blessings of Allah be upon him, intended by them, in order to affirm what he affirmed and negate the meanings he negated, because obligated to us to believe and bear witness to everything he has stated and follow him in everything he has commanded. As for the words that are neither found in the Qur’an and Sunnah nor did the pious predecessors hold a consensus regarding whether they are negated or affirmed, it is not incumbent on anyone to agree with the one who negates or affirms them until its intended meaning is explained. If its intended meaning agrees with the (creed, revelation, commands, prohibitions etc) conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition, it is rejected. [1]

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

Indeed, Allah created (Jinn and humankind) and gave them an innate disposition to recognise Tawhid, obey Him and worship Him alone; but they differed – some of them believed and others disbelieved. Allah said:

هُوَ ٱلَّذِى خَلَقَكُمۡ فَمِنكُمۡ ڪَافِرٌ۬ وَمِنكُم مُّؤۡمِنٌ۬‌ۚ

He it is Who created you, then some of you are disbelievers and some of you are believers.

Allah wishes belief and well-being for them, but shaytan and the callers to evil wish disbelief and evil for them. Allah [The Exalted] said:

يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَہۡدِيَڪُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِڪُمۡ وَيَتُوبَ عَلَيۡكُمۡ‌ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ۬
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡڪُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّہَوَٲتِ أَن تَمِيلُواْ مَيۡلاً عَظِيمً۬ا

Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is All-Knower, All-Wise. Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path.

Due to this, Allah sent the Messengers, revealed the Books and established His proofs, thus, there are those amongst humankind who accept the truth and embrace faith by choice, and there are those who reject the truth and embrace disbelief by choice. Indeed, Allah has laid down the differences between the believers and unbelievers in this life and the next, and He forbade that the two groups are made equal. Allah [Glorified be He and free is He from all imperfections] has set out recompense and judgment for each of the two groups in this life and the next. He has given a distinguished name to every group, such as [Mumin – believer], [Kaafir- disbeliver], [Barrun- upright/righteous one], [Faajir – evildoer], [Mushrik- Polytheist], [Muwahhid- Monotheist], [Faasiq- sinner], [Munaafiq- hypocrite], [Mutee’un – an obedient one] and [Aasee- a disobedient one]. And He [Glorified be He and free is He from all imperfections] forbade that equality is made between these differing names and attitudes. Allah said:

أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّـَٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ

Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds].

Allah said:

 أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِينَ فِى ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ كَٱلۡفُجَّارِ

Shall We treat those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall We treat the pious ones, as the Fujjaar (criminals, disbelievers, wicked, etc)- Meaning, we have not made them equal because that does not befit Allah’s Justice.

Should we abandon the words (Kufr, Shirk, Kuffaar and Mushrikeen) found in the Qur’an, the Sunnah and the Books of Islamic creed? This will be a violation of the Book and the Sunnah, and an opposition to Allaah and His Messenger. By changing the real meanings of the Shariah terms, we will be from those who distort the Book of their Lord and the Sunnah of their Messenger. Then what defence can be given for (such a crime)? Is it to please the unbelievers?! The unbelievers will never be pleased with us until we abandon our religion. Allah [The Exalted] said:

[وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡ‌ۗ – Never will the Yahood nor the Nasaaraa (i.e. those who deviated after the departure of Musa and Isa)] be pleased with you (O Muhammad Peace be upon him) till you follow their religion].

Allah said: [ وَدُّواْ لَوۡ تَكۡفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَآءً۬‌ۖ – They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another)].

If the intention of those who call for the substitution of the Shariah terminologies is to show gentleness to the unbelievers and to have good dealings with them, then this cannot be (done) by changing such Shariah terminologies; rather it can only be (done) through what Allah has legislated regarding their affair. This comprises of the following affairs:

To invite them to Islam – the religion Allah has ordained for all of humankind. Allah said:

ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. Therefore, we invite them (to Islam) for their rectification and happiness in this life and the next.

To make peace with them if they seek that. Allah said:

[وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower].

Similarly, to make peace with them if the Muslims are in need of making peace, and when there is an overriding benefit for the Muslims in making peace, just as the Prophet [peace and blessings of Allah be upon him] made peace with the unbelievers at Hudaibiyyah. And by virtue of peace, diplomacy is (established) between them and the Muslims.

Not to be hostile towards them without due right. Allah said:

وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْ‌ۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ

And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah].

To behave well towards those of them who behave well towards the Muslims- those who neither kill nor drive Muslims out of their homes. Allah said:

لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ –

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.

To have permissible beneficial dealings with them; in trade, exchange of beneficial information and utilization of the worldly sciences, and things that are of benefit in our lives.

To fulfil contacts made with them, and to honour the blood, wealth and rights of the Mu’ahideen (i.e. those non-Muslims who have a treaty with the Muslims) because it is binding upon them to (fulfil their covenants with the Muslims) and the Muslims are to (fulfil their covenants with them). Allah said: [فَمَا ٱسۡتَقَـٰمُواْ لَكُمۡ فَٱسۡتَقِيمُواْ لَهُمۡ‌ۚ – So long, as they are true to you, stand you true to them].

And the ones forbidden to be killed are the Muslim and the Mu’ahid [i.e. the non-Muslim who has a treaty with the Muslims]. And indeed the Prophet said about the killing of a Mu’ahid, “Whoever kills a Mu’ahid will not even smell the fragrance of paradise and its fragrance can be smelled from the distance of forty years away”. [Bukhari: No: 3166]

And whoever kills a Mu’ahid by mistake, it is as if he has killed a Muslim by mistake. He must pay blood money as expiation. Allah said:

وَإِن ڪَانَ مِن قَوۡمِۭ بَيۡنَڪُمۡ وَبَيۡنَهُم مِّيثَـٰقٌ۬ فَدِيَةٌ۬ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٍ۬ مُّؤۡمِنَةٍ۬‌ۖ

And if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money – Diya) must be paid to his family, and a believing slave must be freed]. [Footnote a]

Finally, I advise these ones [those who called for a change of the Shariah terminologies] to repent to Allah. They should not enter into an affair which they have neither mastered nor is it [something] they have specialised in, because that would be tantamount to speaking about Allah without knowledge. Indeed, Allah stated:

[وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ – And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge.

Allah said:

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins, every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.

Allah placed speaking about Him without knowledge at a level above shirk due to its seriousness. And if it the case that these ones are aware of the subject matter regarding specialist knowledge and that a person cannot enter into that which is not his domain, just as one does not enter into the affair of medicine because it is not his domain, then why do they enter into the affairs of the sharee’ah, rather they enter into the most serious affairs of the sharee’ah, and that is the subject matter of creed, even though it is something they are not specialised in. I do not desire anything from this [speech] except to give advice and clarification. [2]

Indeed, language is a significant blessing from Allah; consequently, Muslims should not permit anyone to misuse it in order to distort the beliefs and thoughts of the Ummah.

Allah, as He said:
وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for men of sound knowledge.[Surah Ar-Rum. Ayah 22]

Truly, the Qur’an provides a clear illustration of righteous individuals who were granted authority by Allah in both the East and the West, benefiting His slaves, like Dhul Qar’nayn [peace be upon him]. They stood in stark contrast to those who, in their cruel and heartless actions, inflicted untold suffering upon their fellow beings in the vast lands of Africa and beyond, for an agonizing span of four centuries. Even today, these oppressors shamelessly exploit and subjugate their victims through unjust and inhumane post-colonial agreements. Allah says about Dhul-Qarnayn:

ثُمَّ أَتۡبَعَ سَبَبًا
حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمً۬ا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلاً۬

Then he (Dhul-Qarnayn) followed (another) way, until he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. [Al-Kahf. 92-93]

Imam As-Sadi [may Allah have mercy upon him] said: They could not understand due to their foreign language, their foreign way of comprehending, and the manner in which their hearts perceived matters. Nevertheless, Allah granted Dhul-Qarnayn [peace be upon him] the means to the knowledge through which he comprehended the language of these people and facilitated communication between them. Consequently, they complained to him regarding the harm perpetrated by Gog and Magog, two big nations descended from Adam [peace be upon him]. Allah said:

قَالُواْ يَـٰذَا ٱلۡقَرۡنَيۡنِ إِنَّ يَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِى ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدًّ۬ا
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيۡرٌ۬ فَأَعِينُونِى بِقُوَّةٍ أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَہُمۡ رَدۡمًا
ءَاتُونِى زُبَرَ ٱلۡحَدِيدِ‌ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْ‌ۖ حَتَّىٰٓ إِذَا جَعَلَهُ ۥ نَارً۬ا قَالَ ءَاتُونِىٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرً۬ا
فَمَا ٱسۡطَـٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَـٰعُواْ لَهُ ۥ نَقۡبً۬ا
قَالَ هَـٰذَا رَحۡمَةٌ۬ مِّن رَّبِّى‌ۖ فَإِذَا جَآءَ وَعۡدُ رَبِّى جَعَلَهُ ۥ دَكَّآءَ‌ۖ وَكَانَ وَعۡدُ رَبِّى حَقًّ۬ا

They said, “O Dhul-Qarnayn! Indeed, Gog and Magog [Yajuj and Majuj] are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?” He said, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them. Bring me blocks of iron!” Then, when he had filled up the gap between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it”. And so they could neither scale nor tunnel through it. He said, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true”. [Surah Al-Kahf. 92-98] [3]

Behold the illustration of how those exceptional individuals harnessed their talents for the betterment of society, instead of resorting to savagery, theft, pillaging, killing, and degradation. This stands in sharp opposition to the savagery exhibited by the French colonisers, who were notorious for their extreme cruelty, exploitation, and injustice during the periods of conquests and domination. Those seeking information on this topic will discover a plethora of resources available. In recent times, following the decision of certain former Muslim colonies to remove French as their official language, a language that was imposed upon them by their colonial predecessors as a means to indoctrinate and wage an ideological battle against Muslims, some French academics have displayed fits of anger and frustration. It is possible that they feared the unraveling of one of the schemes devised by their monarch, Louis IX. In 1250, this monarch was taken captive during his participation in a crusade against the Egyptian Muslims. After a substantial ransom was paid, he was eventually released from imprisonment. Nevertheless, during his time in confinement, he utilised his time to devise plans against Islam and its followers. These schemes included the substitution of the physical conflict between Christians in the Western world and Muslims with a battle of ideologies and cultural dominance. Additionally, he aimed to equip the West with the means to undermine the beliefs of Muslims and tarnish Islam’s image in the world. [4]

As educators of children, it is an arduous task to combat this ideological onslaught, especially when the deceivers manipulate language—employing words and phrases that can embody both truth and falsehood, or terms that carry specific meanings yet are wielded without clarity, independence, or precision. In instances where a single term may convey multiple interpretations, they exploit this ambiguity for their own ends. Similarly, two words may share partial meanings, yet they deliberately obscure the more distinct realities that would otherwise delineate truth from falsehood. Furthermore, in circumstances where a term transforms alongside the traditions and bad behaviour of society, a new challenge may emerge when those very words, which once represented no harm, become associated with meanings and behaviour that the Creator does not permit.

One of the most formidable challenge we encounter as educators in the realm of some social sciences, particularly those encompassing both virtue and vice, lies in the nuanced terms shaped by contextual interpretations. These terms, susceptible to manipulation by those with ulterior motives, can be wielded to convey a multitude of meanings – upright and corrupt. Such individuals endeavour to compel educators to embrace all interpretations concurrently, a notion that starkly contradicts the foundational principle of accurate designation rooted in the texts of the Qur’an and the Sunnah. In this sacred framework, each meaning is meticulously assigned a distinct designation, accompanied by its commendable and condemnable attributes as delineated by divine legislation. However, any attempt to do so is labelled intolerance.

There is no doubt that upright Muslim educators have encountered pivotal events during the past 400 years, which significantly shaped the emergence of some upright reformers. Throughout this period, they have observed a deliberate attempt – by French neocolonialists to maintain the agenda of severing the ties of Muslim identity by systematically erasing its religious and cultural heritage that aligns with Islamic tenets, all orchestrated through an educational framework tailored to serve un-Islamic goals. Consequently, those who have been educated under this paradigm have experienced a troubling stagnation and a notable cultural decline, particularly in the fields of education and pedagogy. This decline stands in stark contrast to a rich educational discourse rooted in sound beliefs and the enduring principles of Shariah.

However, the scholars of Ahlus Sunnah, throughout the ages, have consistently acknowledged the imperative of countering the detrimental effects of this phenomenon and the spread of un-Islamic ideas. They have championed educational reform and the refinement of pedagogical practices, alongside advocating for both religious and societal transformation. Drawing upon the rich tapestry of Islamic intellectual heritage, these scholars have utilised the Islamic educational legacy as a beacon for future advancement. Their efforts have borne remarkable fruit, exemplified by figures such as Shaikh Al-Islam, Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, who called for a revival of authentic beliefs and the methodology of the righteous predecessors—principles that once served as the bedrock of strength and progress. Furthermore, the role of the family in this educational paradigm is paramount, wielding the authority and legitimacy to shape the psychological, emotional, and cognitive development of the child. The child is viewed as the cornerstone of the Islamic civilizational endeavor, grounded in emotional values that reflect sound beliefs, adherence to the Sunnah, intellectual freedom within the parameters of the infallible Shariah, and a profound sense of responsibility. These values were vital in molding our social consciousness and safeguarding our Islamic identity, principles, and sacred tenets. Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated:

The rectification of every nation and its (upright) ascendancy is tied to the soundness of its creed and views; therefore, due to this reason, the Message of the Prophets, peace be upon them, was convyed to rectify the creed [of the people]. Thus, the first thing every Messenger said to his people [was]: [ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ- Worship Allah! You have no other Ilah (God) but Him. (La ilaha ill-Allah: none has the right to be worshipped but Allah)]. [Surah Al-A’raaf’ Aayah 59]

[وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ – And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah)]”. [Surah An-Nahl’ Aayah 36]

And this is because Allah [Glorified be He and free is He from all Imperfections] created the Khalq [i.e. Jinn and Mankind] to worship Him alone and not to associate anything as a partner with Him, just as [Allah (The Most High)] said:

[وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ -And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [Adh-Dhaariyaat. 56] [5]

Consequently, the absence of a clearly articulated educational policy rooted in the principles of the righteous predecessors precludes any possibility of change, advancement, or societal well-being. There is, therefore, a persistent demand for a comprehensive reform of the education system, emphasizing the need to adapt to contemporary developments while consistently implementing measures that uphold sound beliefs and fidelity to the authentic Sunnah. This does not imply a rejection of modern methods aimed at improving performance and ensuring convenience.

In conclusion, it is imperative to recognize that the guidance of a principled educator is essential for achieving a harmonious agreement on the development of cohesive reform initiatives, firmly anchored in an authentic Islamic paradigm. This approach must also be adaptable enough to address the nuanced, contemporary challenges posed by non-Islamic cultural influences, all while embracing the advantages offered by scientific and technological progress. Neglecting the Islamic sciences in favour of the worldly sciences will not liberate us from the intellectual domination that persists in numerous Muslim regions. As Imam As-Sadi, may Allah’s mercy be upon him, wisely articulated:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is the rectifier of the creeds and manners- the thing that cultivates the thoughts , urges towards virtuousness and prevents from depravity. The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allaah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islaam.

Therefore, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allaah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [6]

He also said: Industrialisation and modern inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of religion and Iman, it became a great harm from two angles: Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the deen, virtuous manners and the [other] beneficial affairs in this life and the next. Secondly: When these inventions are devoid of Deen, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one misrable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc] [7]

The conscientious educator is acutely aware that the cultural setbacks experienced by certain Muslim nations have caused numerous young Muslim teachers to stray from the robust principles that could restore the Islamic educational framework to its illustrious past. While it is frequently asserted that colonialism has unleashed a multitude of ills, the teacher who remains in denial must recognize that the true challenge lies in the deviation from the teachings of the righteous predecessors. As Imam Malik, may Allah bestow His mercy upon him, wisely articulated: “The latter part of this Ummah [i.e. those who will come after the pious predecessors] will not be rectified except by way of that which rectified it’s earlier part.’’  [8]

Nevertheless, in addition to the ongoing appeal for a revival of the principles established by the righteous predecessors in all facets of life, and despite the resistance encountered from both some non-Muslims and uninformed Muslims, reformers will arise every century. The Prophet – peace and blessings be upon him- said, “Allah will raise for this Ummah at the end of every hundred years the one who will revive its religion for it”. [9]

“Allah will raise for this Ummah”– Meaning, the Ummah Al-Ijaabah (the Muslims).

“At the end of every hundred years”– Meaning, at the end of every hundred years when there is little knowledge of the Shariah and the authentic Prophetic Sunnah, while ignorance and innovation in religious matters is rife.

“One who will revive its religion for it”– Meaning, a scholar who is alive and well known. He will clarify the authentic Prophetic Sunnah and distinguish it from Bidah. knowledge will be abundant again and its adherents will be aided, and the proponents of Bidah will be overcome and degraded. This reviver is none else but a scholar who has a sound understanding of the religious sciences that deal with acts of worship, the underlying wisdom of the religion, and the texts that deal with beliefs of the heart. [10]

And Allah knows best

—————————————

Footnote a:

Living With non-Muslims in the West with fine conduct- By Shaikh Abu Khadeejah [may Allaah preserve him]:

Living With Non-Muslims In The West: With Fine Conduct

Informing The Authorities of Terrorist Plots – By Shaikh Abu Khadeejah [may Allaah preserve him]:

Informing the Authorities of Terrorist Plots—By Ustaadh Abu Khadeejah (may Allaah preserve him)

Al-Allaamah Salih Aal Ash-Shaikh: Shariah Calls for Protection of Life and Property
http://www.shariah.ws/articles/csuslgk-shaikh-salih-aal-ash-shaikh-shariah-calls-for-protection-of-life-and-property.cfm

Al-Allaamah Salih Al-Fawzan: The Islamic Shariah Provides Security for Muslims and Non-Muslims and Those Who Violate It Are Kharijites Who Are to Be Fought and Severely Punished

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

The Islamic Shariah on the Foundation of Muslim Relations With Non-Muslims Who Do Not Show Aggression and Hostility

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

Islam and the Muslims Are Free and Innocent of the Kharijite Extremists and the Islamic Shariah Has Come With a Command to Fight Them

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies

The Prophet of Islam would not kill diplomats, ambassadors, emissaries or foreign delegations even if they were sent by the worst of his enemies.

[1] Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17

[2] An Excerpt from Al-Bayan Li-Akhta’i Ba’dil Kuttaab. 2/177-180

[3] An Excerpt From Tafseer As-Sadi

[4] خطة لويس التاسع – page 6

[5] An Excerpt from ‘Muhaadaraat Fil Aqeedah Wad-Da’wah’ 1/7

[6] Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen 49-50

[7] Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen. 45-46]

[8] Al-Itisaam of Imaam Shaatibee 1/28]

[9] Saheeh Sunan Abee Dawud. Hadith Number 4291.

[10] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Daawud. 11/259-260

 

Pan-Africanism, Blackness, and Whiteness on the Scales of Divine Guidance

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

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

Tawhid – The Original Religion and Path of Humankind and Jinn

Allah, The Most High, stated:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ

مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

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

Allah said:

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

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

Allah said:

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

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

Allah said:

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

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

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

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

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

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

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

All prophets and messengers were Muslims as they submitted to Allah and worshipped Him alone without ascribing partners to Him in worship. Read here:

All The Prophets and Messengers Were Muslims

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

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

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

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

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

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

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

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

Allah said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The subsequent decline and stagnation can be attributed to a deviation from the fundamental tenets of Islam, which has given rise to numerous challenges, including tribalism and various societal dilemmas. Read:

The State of the Ummah: Causes that led to its Weakness and the Means of Rectification (eBook)

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

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

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

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

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

Allah said:

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

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

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

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

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

Allah said:

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

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

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

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

With regards the concept and Blackness and Whiteness any Muslim with the least insight knows what the Creator has stated, such as the Ayah:

وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡ‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ

And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colours. Verily, in that are indeed signs for people of sound knowledge.[Surah Ar-Rum. Ayah 22]

Allah, The Mighty and Majestic, said:

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

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

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

Without delving too deeply, there is an ongoing conversation among humanity, alongside many other discussions, about the concepts of whiteness and blackness. As someone from a family that is quite diverse in terms of African inter-tribal blood relations with the Fulani, Mandinka, Wollof, Aku, Sereer, Hausa and others, it is remarkable how Islam has brought us together to the point where our tribal origins are the last thing on our minds. Furthermore, some of our family members, including cousins, nieces and nephews, uncles, and children, are married to individuals of White English descent, Irish descent, Pakistani descent, German, Swedish, Caribbean descent, Kurdish descent, Hispanic descent and so on. And among our close brothers in Islam, there are those married to Indians, Turks, Banghalis, Chinese, Yeminis, Iraqis, Morroccans, Algerians etc. Therefore, we are indeed very diverse, alhamdulillah.

In light of the discussions among people regarding whiteness and blackness, we chose to examine the issue briefly. Whiteness, as some describe it, is a field of critical study that has emerged from Critical Race Theory. It investigates whiteness not as a biological fact but as a socially constructed racial category and a system of privilege. This field explores how the notion of whiteness has been historically influenced by social, economic, and political forces, creating unseen advantages for white individuals and establishing a racial hierarchy that positions whiteness as the societal norm. The theory scrutinizes how this racialization operates, sustains power dynamics, and affects lived experiences, challenging the often-overlooked privileges and standards associated with being white.

In this context, we assert that any race that has held dominance over others, be it black, white, or Asian, has established social systems that grant privileges to some while leaving others disadvantaged. Moreover, even within the tribes of particular nations, there exists oppression and discrimination. Consequently, every occurrence of structural inequality is supported by either prejudice, tribalism, clanism, or racism, none of which align with the teachings of the noble prophets. Thus, we declare that Islam abolishes all of this. Refer to this article – starting on page 10 – which discusses the Conditions Leading Up to the Arrival of the Final Messenger, the Elimination of Social Class Conflict, and the Abolishment of Structural Inequality.

https://salafidawahmanchester.com/wp-content/uploads/2025/06/A-precise-scrutiny-of-Human-Rights_1.pdf

Regarding blackness, some authors do not refer to it as something linked to individuals whose ancestors originate from Africa; instead, they approach it as a cultural phenomenon of being Black. This is because they argue that one can be African American without being Black, just as one can be both African American and Black. They contend from a cultural standpoint that Blackness encompasses a multitude of meanings across the past, present, and future, making it impossible to encapsulate in mere words. It represents a culture, a style, an unwritten constitution, a perspective, a way of life, an expectation, an emotion, a source of motivation, a catalyst for change, radicalism, potential, history, current reality, and future possibilities; it embodies everything. For instance, some might say: I was born to Black parents in a Black neighborhood in the Black city of Atlanta. From an early age, I was immersed in the civil rights movement and its key figures. Some individuals argue that that the notion of “blackness” (referring to black skin) has been utilised to describe both external and internal traits of a “black group” (or “race”). This study outlines the evolution of this concept from ancient times, through the Middle Ages, and into modernity, where it laid the groundwork for developing race theories.

After reviewing various points in this subject on Whiteness and Blackness, I encountered several disturbing racist notions, which, when examined more closely, appear to originate from mere misguidance and a straying from Allah’s path. The two verses mentioned at the start of this article are adequate for believers to grasp that virtue is not defined by race; rather, it is based on piety and righteous deeds, as found in Surah al-Hujurat ayah 13. Thus, there is no need to refer to any of those comments about Blackness and Whiteness, as they are merely expressions of racist ideology. It is also crucial to recognize that, in response to racism, some black individuals have resorted to labeling white people as devils. This clearly stems from misguidance. The solution is simple: we must return to the Creator’s path, who created us from one male and one female, forming us into nations and tribes, and stated that the best among us are those who exhibit piety, end of discussion, with no need for theories or counter-theories regarding Blackness and Whiteness. Nonetheless, this does not imply that we should become complacent when any individual or group from a particular race commits acts of injustice against another race purely based on a flawed sense of racial superiority.

Furthermore, we do not endorse any cultural practices, whether labeled as Whiteness or Blackness, that are in conflict with Allah’s Shariah. In this context, we reject everything that opposes Allah’s Shariah, including any pan-Africanists whose views extend beyond what is prescribed by the Creator in one’s quest for justice.

We express our gratitude to Allah for leading us to Islam and for the blessing of having relatives from diverse clans, tribes, nations, and skin tones. This includes our cousins, wives, in-laws, children, and grandchildren, along with our brothers in Islam from various backgrounds, some of whom have the fairest complexions while others possess a range of skin tones. The one thing that brings us together is Islam.

And Allah knows best.

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

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

[3] Al-Bukhaari 4920

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

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

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

[7] Majmoo Al-Fataawaa 6/510

[8] Tafseer Surah Al-Baqarah 2/299

[9] Majmoo Al-Fataawaa 7/7

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

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

The Clarity a Person Loses by Enlarging Others’ Flaws

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

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

Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]

Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:

This narration shows that it is obligated to  (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others. [Awnul Ahadis Samad Sharh Al-Adab Al-Mufrad’ 2 /205]

Who Is Not Without Hidden Shortcomings?!

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

And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honored…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me an opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours….[Refer to first lines of Al-Qahtaanee’s Nooniyyah]

[a] [As-Saheehah 1/74-75- Saheeh Mawqoofan]

[15] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Articles, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Tawus Ibn Kaysan, may Allah have mercy upon him

Ibn Kaysan, the Faqee, a role model, the (leading) scholar of Yemen—Abu Abdir Raḥman al-Faarisee, then Al-Yamaanee, Al-Jundee, the Hafidh.

He was among the sons of the Persians whom Kisraa (the Sasanian king) equipped to seize Yemen for him. It was said: He was the Mawla of Basheer Ibn Raysan al-Ḥimyaree; and it was also said: Rather, his allegiance was to Hamdan. I think he was born during the Khilafah of Uthman—may Allah be pleased with him, or prior to that.

He heard (ḥadith) from Zaid ibn Thabit, Aa’isha, Abu Hurayra, Zayd ibn Arqam, and Ibn Abbas. He remained in the company of Ibn Abbas for a period and was regarded among his senior companions. He also narrated from Jabir, Suraqah ibn Malik, Ṣafwa ibn Umayya, Ibn Umar, Abdullah ibn Amr, Ziyad al-A’jam, Ḥijr al-Madri, and a group (of others). He narrated from Muʿadh in mursal form.

Those Who Narrated From Him:

Aṭaa, Mujahid, a number of his peers, his son ʿAbdullah, al-Ḥasan ibn Muslim, Ibn Shihab, Ibrahim ibn Maysara, Abu Az-Zubayr al-Makki, Sulayma at-Taymi, Sulayman ibn Musa Ad-Dimashqi, Qays ibn Saʿd al-Makki, Ikrima ibn Ammar, Usama ibn Zayd al-Laythi, Abdul Malik ibn Maysara, Amr ibn Dinar, Abdullah ibn Abee Najeeh, Ḥanẓalah ibn Abee Sufyan, and many others besides them. His ḥadith appear in the major collections of (Islamic) texts, and it is agreed upon that he is an authority.

Aṭaa ibn Abee Rabah narrated from Ibn Abbas who said: “I think that Ṭawus is among the people of Paradise (InShaAllah)”. Qays Ibn Sa’d said: “He (Tawus) among us is like Ibn Seereen among the people of Basra”.

Sufyan ibn Uyaynah reported from Ibn Abee Najeeh, who said: “Mujahid said to Tawus, ‘O Abu Abdir Rahman! I saw you (in a dream) praying inside the Kaʿbah, and the Prophet, peace and blessings of Allah be upon him, was at its door saying to you: ‘Uncover your face and make your recitation clear’. Tawus said to (Mujahid): ‘Be quiet, and let no one hear this from you’. He (Ibn Abee Najeeh) said: ‘Then it seemed to me that he (Tawus) was happy about the dream'”.

Abdur Razzaq narrated from Dawud Ibn Ibrahim that a lion blocked the people one night on the pilgrimage route, thus, the pilgrims became crowding one another. When it was close to Fajr, the lion departed, so they dismounted and slept, but Tawus stood up and started praying. A man said to him: ‘Will you not sleep?’ He said, ‘Does one sleep during the time before dawn?'”

Abd Ar-Razzaq said: “I heard An-Numan ibn Az-Zubayr As-Ṣan’ani reporting that Muḥammad ibn Yusuf, or Ayyub ibn Yaḥya, sent seven or five hundred Dinars to Tawus. The messenger was told: ‘If the Shaikh accepts it from you, the governor will treat you kindly and clothe you’. So, the man arrived with the money to Ṭawus al-Jundee and wanted him to take it, but he refused. Then Ṭawus became distracted, thus, the man threw the money pouch into a window-opening of the house and told them: ‘He has taken it.’ Then they something about Tawus that displeased them, so they said: ‘Go to him and tell him to give us back our money’. The messenger came to him and said: ‘The money the governor sent to you’. He said: ‘I did not take anything from it’. The messenger returned and they knew he was truthful. So they sent the first man to him. He said: ‘The money I brought you, O Abu Abdir Rahman’. He said, ‘Did I ever take anything from you?’ He said, ‘No.’ Then he looked to where it had been placed, reached out his hand, and found the money pouch with a spider’s web over it. He then took it and returned it to them.

Sufyan said: Ibrahim Ibn Maysarah swore to us while facing the Kabah, saying: “By the Lord of this Sacred Structure! I have never seen anyone — noble or one with low status – in the presence of whom all people were equal, except Tawus”.

Ibn Uyaynah reported from Ibn Abee Najeeh, from his father who said that Tawus said to him, “O Abu Najeeh! The one who speaks while fearing Allah is better than the one who keeps quiet while fearing Allah”.

Ibn Shihab said: “If you had seen Ṭawus, you would know that he would not lie.” Al-A’mash narrated from Abdul-Malik ibn Maysarah, from Tawus who said: “I met fifty of the companions of Allah’s Messenger, peace and blessings of Allah be upon him”.

And Ḥabeeb Ibn Abee Thabit said: “Five men gathered with me, and no one else could gather such a group: Aṭaa, Ṭawus, Mujahid, Sa’eed ibn Jubayr, and Ikrimah”.

Anbasah ibn Abdul Waḥid narrated from Ḥanẓalah ibn Abee Sufyan who said: “I never saw a scholar says ‘I don’t know’ more than Tawus.

Abdur Razzaq narrated from his father who said: “Ṭawus died in Makkah and they did not perform the funeral prayer over him until Hisham ibn Abdil Malik sent the guards. I saw Abdullah ibn al-Ḥasan ibn al-Ḥasan carrying the bier on his shoulder. His cap fell off, and his cloak tore from behind, yet he did not leave the bier until it was placed in the grave”.

He (Tawus) died either in Muzdalifah or Mina. He died in the year 106 AH. It is said that his death occurred on the Day of Tarwiyah (8 Dhul-Ḥijjah). The caliph Hisham ibn Abdil Malik performed the funeral prayer over him.

An Excerpt from Siyar A’lam An-Nubulaa 5/39

[3] Brief Biographies of Some Prominent Contemporary Scholars – Shaikh Abdus Salaam Burgis

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Morals and Manners - 'Akhlaaq', Scholars of Islam.

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

He – may Allah have mercy upon him, was Abu Abdir Rahman Abdus Salam Bin Burjis Bin Nasir Aala Abdul Karim. The Aala Abdil Karim family is well-known in Hurma within Al Majma’ah Governorate (i.e. which is part of Riyaad Province). This family belongs to the Al Ma’amirah clan of Banu Sa’ad from Banu Tameem. He was born in Riyadh in the year 1387 AH, as recorded in his personal identification card, and he was raised under the care of his parents and their household was one of adherence to the religion and righteousness. The Shaikh – from an early age- was intelligent, resolute, sedulous, and hard working. He memorised the Quran and started seeking knowledge at the age of thirteen. His teachers noticed signs of ingenuity and duiscernment in him, so they gave him extra concern and attention. The Shaikh studied under several scholars from this blessed land, among them:

The Imam Shaikh Abdul Aziz Bin Abdullah bin Baz, may Allah have mercy upon him, who passed away in 1420 AH, whom he accompanied for a period, attended many of his lessons, particularly on “Bulugh al-Maram” by Ibn Hajar, Tafsir Ibn Kathir and other than them among the books.

The Faqih, the Usuli, the Shaikh Muhammad Bin Salih al-Uthaymeen, may Allah have mercy upon him, who passed away in 1421 AH. Shaikh Abdus Salam, may Allah have mercy upon him, traveled to him between the years 1401 and 1403 AH during the school breaks. Similarly, he accompanied Shaikh Muhammad when he started his lessons at Masjid al-Haram (Makkah) in 1402 AH. He used to live with him before (Shaikh Muhammad) relocated his family to Makkah, and at other times. He studied Kitab at-Tawheed with him, Aqidah al-Wasitiyyah, the acts of worship from Zaad al-Mustaqni in Fiqh jurisprudence, Al-Ajurumiyyah in grammar, “Mukhtasar Qawa’id Ibn Rajab by Shaikh Muhammad, and nearly half of Sahih al-Bukhari. Shaikh Muhammad held Shaikh Abdus Salam in high regard and respected him.

Shaikh Abdullah Bin Abdir Rahman Bin Jibreen, may Allah have mercy upon him, whom he accompanied for four years, and studied (under him kitaab) Tawheed by Ibn Khuzaymah and the Nuniyyah by Ibn Al-Qayyim, together with its explanation by Ibn Eesa. Shaikh Abdus Salam memorised approximately a thousand lines from these works. He also studied Zaad al-Mustaqni together with Ar-Rawd al-Murbi and Ma’aarij al-Qubool by Shaikh Hafiz Al-Hakami. Shakh AbdusSalam benefited a lot from Shaikh Ibn Jibreen. [Footnote a]

The Shaikh, Al-Muhaddith, Al-Allamah, Abdullah Bin Muhammad Ad-Duwaysh, may Allah have mercy upon him, who passed away in 1409 AH. During the official vacation periods in Burayah, he studied the Alfiyyah of Al-Iraqi and a portion of Sunan Abu Dawood under him.

Shaikh Abdullah bin Abdir Rahman Bin Ghudayan, may Allah have mercy upon him, who taught at the Higher Judicial Institute.

And others

The Shaikh received his education in the city of Riyadh, starting with his primary education. Then he enrolled in the Shariah Institute at Imam Muhammad bin Saud University, and then at Imam Muhammad Bin Sa’ud University , where he studied at the Shariah Faculty and graduated in 1410 AH. Thereafter, he was appointed as a teacher at the Shariah Institute in Al-Qawi’iyyah, which is approximately 170 km west of Riyadh along the road to Makkah. His ambition then led him to pursue higher studies, thus, he joined the Higher Jucidicial Institute and completed his master’s degree. His master’s thesis was titled: [التوثيق بالعقود في الفقه الإسلامي]

Then he was appointed as a judge in the Ministry of Justice, but he requested to be relieved of his duties, which was granted only after considerable effort. He was then nominated to the Board of Grievances in the city of Jeddah, but he did not stay there except for a week and left the board out of personal preference and a desire for safety. He relocated to Riyadh to lecture at the Higher Judicial Institute and obtained his doctorate in 1422 AH for verification and checking of the of the book [الفوائد المنتخبات شرح أخصر المختصرات] by Uthman Bin Jami, who passed away in 1240 AH, in collaboration with others, under the supervision of the Grand Mufti of the Kingdom, Shaikh Abdul Aziiz Aala Ash-Shaikh. Thereafter, he was appointed as an assistant professor until he passed away, may Allah have mercy on him.

He, may Allah have mercy upon him, possessed a high level of good ettiquettes (manners), humble and well-known for his kindness, warmth, and cheerfulness with his parents, his Shaikhs, household, and friends (companions). Everyone who interacted with him knows this about him, thus, many were affected and grieved by his death, may Allah have mercy upon him. Shaikh Abdus Salam, may Allah have mercy upon him, was an accomplished poet. His poeticc lines reached great heights and exhibiting exquisite delicacy. He has poetic lines that demonstrates this natural gift. His poetry was shared in gatherings and limited to his friends and loved ones and if it were to be compiled, it would surely come together in a fine volume, and may Allah make it easy for someone to gather it.

Shaikh Abdus Salam, may Allah have mercy upon him, was known for his smooth, easy to read wiring style and elegant expressions. He has numerous works that gained widespread recognition, and brought great benefits. The first authorship of the Shaikh was before he was eighteen years old, and they are reputable books that brought about great benefit. These books include, both published and unpublished as follows:

1 القول المبين في حكم الاستهزاء بالمؤمنين
2 إيقاف النبيل على حكم التمثيل
3 التمني
4 عوائق الطلب
5 الإعلام ببعض أحكام السلام
6 الحجج القوية على أن وسائل الدعوة توقيفية
7 ضرورة الاهتمام بالسنن
8 ـالأبيات الأدبية الحاصرة
9  المعتقد الصحيح الواجب على كل مسلم اعتقاده
10 ـإبطال نسبة الديوان المنسوب لشيخ الإسلام ابن تيمية
11 ـ مجموع شعر شيخ الإسلام ابن تيمية.
13 معاملة الحكام في ضوء الكتاب والسنة
14 الأمر بلزوم جماعة المسلمين وإمامهم والتحذير من مفارقتهم،
15 بيان المشروع والممنوع من التوسل
16 التوثيق بالعقود في الفقه الإسلامي
17 ـقطع المراء في حكم الدخول على الأمراء
18 ـالأحاديث النبوية في ذم العنصرية الجاهلية
19  الخيانة: ذمها وذكر أحكامها
20  مشروعية هبة الثواب
21 ـ المحاضرات في الدعوة والدعاة.
22  شرح المحرر في الحديث لابن عبد الهادي ت 744هـ
23  تدوين العقيدة السلفية جهود أئمة الإسلام في نشر العقيدة الإسلامية
24 ـ كتاب في الفقه .
25 ـ تراجم لبعض العلماء
26  بيان مشروعية الدعاء على الكافرين بالعموم
27  ضرب المرأة بين حكم الشرع وواقع الناس

And many other works

A paraphrased excerpt from this website: https://burjes.com/bio-1.html

———————————-

[Footnote a]: Refutation of Shaikh Ibn Jibreen by the People of Knowledge on the Issue of Qutb and Bannaa:

https://www.salafipublications.com/sps/sp.cfm?subsecID=NDV02&articleID=NDV020002&articlePages=1

The Tears Of Ibn Bāz: When Ibn Jibreen and Salmaan al-Awdah Debated Ibn Bāz

https://www.themadkhalis.com/md/articles/ctyzd-bayan-talbis-al-qutbiyyah-part-3—the-allegation-that-shaykh-rabee-made-takfeer-of-shaykh-ibn-jibreen.cfm

https://www.takfiris.com/takfir/articles/owscq-shaykh-ibn-jibreen-was-not-with-the-leninist-takfiri-kharijites-part-3—usama-bin-laden-and-followers-make-takfir-of-the-muslims.cfm

In the Silence of My Heart: A Fierce Conversation with the Nafs on Letting Go or Striking Back

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

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

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

 الفرق بين العفو والذلِّ: أن العفوَ إسقاط حقِّك جُودًا وكرمًا وإحسانًا، مع قدرتك على الانتقام، فتؤثر الترك رغبةً في الإحسان ومكارم الأخلاق، بخلاف الذل، فإن صاحبه يترك الانتقام عجزًا وخوفًا ومهانة نفس، فهذا مذموم غير محمود، ولعل المنتقمَ بالحق أحسنُ حالًا منه

The difference between pardon and humiliation is that pardoning (others) is forgoing your right out of generosity, kindness, and benevolence, despite having the ability to seek revenge. So, you give precedence to abandoning (retaliation) out of a desire for doing good and noble character, as opposed to humiliation because the humiliated one abandons revenge due to inability,  fear, and a sense of personal degradation. This is considered blameworthy and not praiseworthy. It may be that the one who seeks revenge justly is in a better situation than him.

A paraphrased excerpt from “Ar-Ruh” page 325″. Publisher: Dar Kutub Ilmiyyah 1st Edition 1982.

Careful Deliberation Before Sharing Videos of Ourselves On Social Media

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

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

This brief article serves as a reminder for myself, a gentle reminder for the children of my house and for our beloved youth. Above all, I want to remind myself and my household’s children to embrace good manners and humility wherever they may be. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy on him, said:

Good manners is a necessity in the path of seeking knowledge, and (when dealing with) scholars and elders. It was said to king Abdul Azeez, may have mercy upon him, “How do you view the people?” He said, “The people in my view are three types: a man who is older than me, so he is placed in my father’s position; a man who is in my age group, so he is placed in my brother’s position, and a man who is younger than me, so he is like my son”. Therefore, a Muslim behaves towards his brothers in this manner- he places the people in these different categories. [1]

All of us must adhere to this noble advice when dealing with one another, regardless of whether we agree or disagree with any person we are dealing with with. As we all desire to uphold sound principles, pursue virtue, Taqwah and Wara, our dealings must reflect these pursuits. I remind myself, the children of my household and the youth – those who grew up in our presence and those whom we know or have met, and all others we do not know, but it is enough that Salafiyyah has created a strong bond between us- that the Messenger, peace and blessings of Allah be upon him, is the greatest criterion, as Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, used to say:

Indeed, the Messenger, peace and blessings of Allah be upon him, is the greatest criterion [i.e. amongst mankind and Jinn] and all matters are presented to him [i.e. for judgement and judged] based on his manners, path and guidance. Therefore, whatever is in agreement with this is truth, and whatever is in opposition is falsehood. [2]

Take note and let it be absolutely known to you that by citing this above Athar, we are not implying anyone has engaged in falsehood or bidah. Instead, we reference this Athar to remind ourselves of the importance of permanently asking Allah for Tawfeeq, so that we may strive to emulate the greatest criterion among the creation. Similarly, we have not cited this Athar believing we have surpassed anyone in ittiba, nor do we claim to be those who completely avoid all that is unnecessary, or that we are the ones who scrutinise themselves more than everyone else to the extent that we refrain from everything unnecessary. What we truly intend by this Athar is our plea to Allah for Tawfiq, to focus our attention on the greatest criterion among creation, and to strive hard and keep on improving ourselves until we meet our Lord, and not to simply yield to societal pressures or trends, particularly those becoming prevalent on social media.

In this regard, I urge the older children in my home – first and foremost – to employ careful deliberation with regards to social media, particularly through videos, on Twitter, and other platforms. They should critically examine every aspect of why they would decide to appear in a video – whether it is recorded or live-streamed – on Twitter or any other social media site. Whenever someone thinks it is necessary or not a big issue to appear in a video, regardless of the requester’s viewpoint, they should reflect on their own motivations thoroughly. The topic of videos and Dawah, based on various scholars’ statements and opinions, is well known, but at the very least, they should remain attentive to moderation, careful consideration, and self-reflection, which, by the Tawfiq of Allah, will help them assess the necessity of getting involved at any moment, location, or circumstance. This is also a reminder for myself and all our beloved youth.

Similary, I remind myself, the children in my home, and all our beloved youth to behave respectfully, honoring those who are older than us, treating our peers well, and being compassionate towards those younger than us while addressing this issue. Even if we need to be firm and resolute, we should do so with maturity and respect.

Finally, here is a fantastic book regarding the Wasaa’il of Dawah by the Aalim Shaikh Abdus Salam Burjess, may Allah have mercy upon him. Noor-Book.com الحجج القوية على أن وسائل الدعوة توقيفية د عبد السلام بن برجس كتاب 1027 3

[1] Marhaban Yaa Taalibal Ilm’ pages 123-124
[2] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’  page 8]

The numbers are absolutely irrelevant

Written by Abdullah Jallow on . Posted in Articles, Basics, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Worship - 'Ibaadah'.

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

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

Let every Muslim be careful of being deceived by the great numbers [i.e. people upon such and such idea, view, belief, way of life, etc], while saying, “Indeed, the people have become such and such, and have become accustomed to such and such, so I am with them”. This is a great calamity, for indeed many people of the past were destroyed due to this [i.e. blindly following the majority]. O sensible one! It is obligated to you to examine yourself; take account of yourself and adhere to the truth, even if the people abandon it. Beware of what Allah has forbidden, even if the people do it, for indeed the truth is more worthy of being followed, just as Allah [The Most High] said:

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّه ِ

And if you obey most of those on earth, they will mislead you far away from Allah’s Path. [Al An’am. 116]

Allah [The Most High] said:

وَمَآ أَڪۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ

And most of mankind will not believe even if you desire it eagerly]. [Surah Yusuf Ayah 103] [(1)]

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

A Muslim is obligated to feel honoured in his religion, to be proud of his religion and adhere strictly to the guidelines ordained by Allah and His Messenger, peace and blessings of Allah be upon him, within this upright religion that Allah has chosen for His servants. He should neither add to nor subtract from it. What is also obligated to a Muslim is that he should not be [إمَّعَةً –  a yes-man] who follows everyone that screams; instead, his character should be in accordance with Allah’s Shariah, aiming to be one who is emulated (in righteousness) and not a follower (in evil), and to serve as a role model rather than merely imitating others. This is because Allah’s Shariah – all praise and thanks be to Allah – is complete in every aspect, as stated in the verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلامَ دِيناً

This day I have perfected your religion for you and completed My favor upon you and have chosen for you Islam as religion. [Al-Ma’idah 3] [(2)]

Al-Allamah Muqbil Bin Hadi Al-Waadi’ee, may Allah have mercy upon him, said:

If numbers are the scale by way of which you judge, then the majority are mostly blameworthy; and if persuasive speech and eloquence is the scale by way of which you judge, then indeed Allah described the Munaafiqoon that they have tongues that utter beautiful speech. Allah said: [وَإِن يَقُولُواْ تَسۡمَعۡ لِقَوۡلِهِمۡ – And when they speak, you listen to their words]. [Al-Munaafiqoon. 4]

Therefore, what is given consideration is that one knows the people of truth by their characteristics – that they call to the Book of Allah and the Sunnah of Allah’s Messenger [peace and blessings of Allah be upon him, his family, and companions], and they neither desire reward from the people nor seeking to be thanked. [(3)]

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 Imam on his own and with Allah lies all success. [(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. [Sahih Muslim Number: 2720] [5]

[(1)] An Excerpt from ‘Majmoo Al-Fataawaa 12/ 412

[(2)] Majmu Fatawa 2/301

[(3)] قم المعاند – 2/547

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

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