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[13] 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 Merc y.

Rajaa Ibn Haywah, may Allah have mercy upon him

He was an Imam and one considered a role model, a just minister, Abu Nasr al-Kindi al-Azdi- and it is also said, al-Filastini (the Palestinian) and a jurist among the prominent of the Tabi‘in. It is said that his grandfather, Jarwal ibn al-Ahnaf, was a companion (of the Prophet).

Rajaa narrated from Mu‘adh Ibn Jabal, Abu Ad-Darda, Ubadah ibn al-Samit, and a group (of other people). He transmitted from these and others through Mursal reports and other than them. He also narrated from Abdullah Ibn Amr, Mu’aawiyah, Abu Sa’eed al-Khudri, Jabir, Abu Umamah al-Bahaili, Mahmud Ibn al-Rabee, Umm Ad-Darda, Abd al-Malik Ibn Marwan, his father Haywah, Abu Idrees, and many others. He was narrated from by Mak’hool, Az-Zuhri, Qatadah, Abdul Malik Ibn ‘Umayr, Ibraaheem Ibn Abee Ablah, Ibn Awn, Humayd at-Taweel, Ash’ath ibn Abee Ash- Sha’tha, Muhammad ibn Ajlaan, Muhammad Ibn Jahadah, Urwah Ibn Ruwaym, Rajaa ibn Abee Salamah, Thawr ibn Yazeed, and others.

Ibn Sa’d said: “He (Rajaa) was trustworthy, knowledgeable, virtuous, and possessed a lot of knowledge.” An-Nasaa’ee and other than him said: “He was trustworthy.”

It was narrated from Rajaa that he said: “Whoever befriends only those who have no faults will have few friends. Whoever is not satisfied with his friend unless he is completely committed to him, his displeasure will last forever. And whoever rebukes his brothers for every mistake will have many enemies”.

Whenever Abdullah Ibn Awn mentioned someone he admired, he would mention Rajaa ibn Ḥaywah. Al-Aṣma’ee said: I heard Ibn Awn say, “I have seen three men, and I have not seen anyone similar to them: Muḥammad ibn Seereen in Iraq, Al-Qaasim Ibn Muḥammad in the Ḥijaaz, and Rajaa Ibn Ḥaywah in Shaam.”

Al-Ansari narrated from Ibn Awn, who said: Ibraaheem, Ash-Sha’bee, and Al-Hasan (Al-Basri) used to convey ḥadeeth by meaning, while al-Qaasim, Ibn Seereen, and Rajaa used to do so to the letter”.

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”.

Yaḥyah Ibn Ma’een said: “Rajaa Ibn Ḥaywah lived to witness (the era of) Mu’aawiyah, and he died at the beginning of the rule of Hishām.” Abu Ubayd and Khaleefah ibn Khayyaat said: “He died in the year 112 AH”.

Siyar A’lam An-Nubulaa 4/558-561

The Corrupt Objective Behind Relentless Repetition On Social Media

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues.

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

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

Beware of kadhib, as it corrupts one’s ability to teach people and illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] (1)

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition. Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]

Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages. Initially, individuals might dismiss the content, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Consequently, they believe that relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread. It is profoundly disheartening to witness some Muslims resorting to such insidious tactics to tarnish reputations online. They perpetuate the same falsehoods, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated. While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] (3)

 

Do Not Squander Your Precious Time With Those Who Repeat Propaganda

Most important of all, “Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. (4)

Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:

There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. (5)

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

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote a] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. (6)

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

Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. (7)

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; and I ask You for a life of (ease, comfort, tranquillity, 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 Iman, and make us (from those who are) guided and guiding (others). (8)

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] (9)

[1] Al-Fawa’id. pages 202-203

[2] The Psychology of crowds 132-136

[3] Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[4] Hilyah Al-Awliya 2/139

[5] Az-Zuhd Al-Kabir. 294

[6] Saydul Khatir 34

[7] Al-Fawaid. p44

[8] As-Saheehah Number 1301

[9] Saheeh Muslim Number: 2720

Greater Manchester Conference: An Explanation of al-Mandhūmah al-Hā’iyyah

Written by — Admin on . Posted in Articles.

An Explanation of al-Mandhūmah al-Hā’iyyah: Greater Manchester Conference 2025

As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh,

We are pleased to announce the upcoming Greater Manchester Conference, which will be held, by the permission of Allāh, from Friday the 14th to Sunday the 16th of November. The conference will be held across Manchester, Oldham & Bolton, in shā’ Allāh.

This special three-day event will be dedicated to an explanation of the poem, Al-Mandhūmah al-Hā’iyyah, authored by the Imām, Abū Bakr ‘Abdullāh ibn Abī Dāwūd al-Sijistānī (rahimahullāh).

This is a wonderful opportunity for us to gather for the remembrance of Allāh and to increase ourselves in beneficial knowledge, in shā’ Allāh.

The lessons will be delivered by our teachers:

  • Ustādh Abu Maymunah Sa’īd Ali
  • Ustādh Abu Abdir-Rahmān Hilāl
  • Ustādh Abu Ukkashah Abdul-Hakim
  • Ustādh Abu Inaayah Seif
  • Ustādh Abdul Hakeem Mitchell
  • Ustādh Abu Sara Haroon ‏حفظهم الله

The schedule is as follows:

The Friday & Saturday lessons will be broadcast live on: Learnaboutislam.co.uk/live & Sunday lessons will be broadcast on: Alhudabolton.com/radio

We encourage you to take advantage and to invite your family and friends. We ask Allāh to make it a beneficial event for all who attend and listen.

Don’t miss out! Please share this with others.

“Last Word Syndrome” and “False Flag” Statements On Social Media

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

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

Ignore Those Afflicted With The “Last Word Syndrome” On Social Media and The Proponents of “False Flag” Statements, Even If They Disguise It With Knowledge or The Claim of Championing The Rights of The Virtuous

Imam Al-Barbahaaree, may Allah have mercy upon him, said: Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

The wise man is the one who possesses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding.

He does not debate (with) a fruitless debate that is devoid of benefit.

He propagates his knowledge and if accepted he praises Allah. This is what is sought after. If it is not accepted, he is absolved of his responsibility and the proof is conveyed.

“He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. [1]

Nowadays, many individuals on social media platforms, such as Twitter and others, engage in discussions or voice their views on various topics. However, when they encounter someone whom they consider less knowledgeable or inferior in a particular field, or when their own inflated status in another domain is challenged, they struggle to accept reality. Thus, anyone who dares correct their misunderstandings and bad behaviour is not only viewed as ignorant, but guilty of insulting their authority. Without hesitation, they resort to social media and unleash “False Flag” statements, often making claims whose objective is to deceive and shift blame onto others. So, you find them seeking to portray themselves as those championing the cause of so and so virtuous person to create a pretext for conflict through which they can settle their own scores, for they are too weak to stand on their own due to weak proofs. Whether they receive a response or not, they carry on with further ambiguity or employ various evasion tactics that are not befitting anyone who claims moral superiority or knowledge. Since the recent passing of many of the senior scholars, may Allah have mercy upon them, we have observed this behaviour among individuals on social media—those who are “wrong and strong” and often blinded by an inflated sense of self-worth that compels them to maintain a favourable image at all costs.

It it important to note that a person with an inflated sense of self-worth may struggle to gain recognition within their own country or face restrictions in expressing some opinions; however, they can easily dupe a different audience online, where they may seek to rally support by initially capturing attention through shared information, referencing some prominent personalities to boost their connectivity and claim to be giving them the very status they deserve, which others refuse to recognise or acknowledge. When ignored many times, their delusion of grandeur surfaces in all online discussions. In addition, they constantly and desperately seek to evade accountability for their negative actions, as they hope to be forgotten through different “False flag” narratives, insinuations, misrepresentation and exaggeration. This is an addiction that forces them to impose their delusional perceived superiority.

Therefore, it is absolutely necessary to ignore these people, because they are addicted with the carving for validation since that has become an unending cycle, which is further intensified by their inflated self-worth. Your silence inflicts great discomfort upon them. This is the punishment they truly deserve! Unless Allah prevents them from this useless pursuit – especially their bad habit of hiding behind virtuous personalities – whose name they use as a pretext for conflict by claiming that these personalities are not being given their due right or have not received the acknowledgement they deserve, they will continue to seek attention and validation. They must be left to continue believing that they can dominate the narrative through “False flag” statements, exaggerations, empty claims and pathetic attempts to manipulate and silence others in the process. As adults in our late forties to fifties, with grandchildren and grown up children, one has come across many people who cannot refrain from having the final say due to their fragile egos. They are experiencing high levels of anxiety and seeking to alleviate their stress by insisting on being ‘right’ and prevailing in every dispute. Lacking a solid sense of honest self-scrutiny, their actions reflect their own problems and not ours; thus, one should remain calm and avoid emotional provocation, instead, utilises his strength in that which benefits one’s adherence to the religion ordained by Allah.

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

Whoever is given strength and facilitated to (engage in) something, his pleasure will be found in utilising that strength. Whoever is granted the strength to have sexual relations will find pleasure in utilising his strength in it. Whoever is given strength to become angry and overcome (others) will utilise the strength of his anger. Whoever is given the strength to eat and drink, his pleasure will be found in utilising his strength. Whoever is given the strength to (acquire) knowledge and understanding, his pleasure will be found in utilising his strength and directing it towards knowledge. Whoever is given strength in loving Allah, turning to Him in repentance, submission and obedience, being devoted to Allah (sincerely in one’s) heart, having an ardent desire to please, obey, and meet Allah in (the Hereafter) and desiring to come close to Allah, be recognised and loved by Allah, he will find his pleasure and bliss in utilising this strength in that. All the pleasures will dwindle and disappear, except this one (i.e. love of Allah). [2]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

[1] An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266
[2] Al-Fawaa’id 121-122

Drinking From the Masjid Water Cooler Before Tahiyyah al-Masjid

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Methodology - 'Manhaj', Pearls of Wisdom, Scholars of Islam, Worship - 'Ibaadah'.

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

If a water cooler is inside the Masjid and a person enters the Masjid, should he sit down to drink, or stand while drinking? This is because if he sits, he would be opposing the statement of the Prophet, peace and blessings of Allah be upon him: “When one of you enters the Masjid, he should not sit until he has prayed two rak‘ahs.” And if he stands, while drinking, he has left what is better (i.e. to sit while drinking) .

We say: it is better (or more virtuous) to stand while drinking because sitting before the two rak‘ahs prayer (i.e. Tahiyyah al-Masjid) is regarded forbidden by some scholars as opposed to standing while drinking which is less unpreferable (in this case). Thus, based on this, he should stand while drinking and then proceed to pray Tahiyyah al-Masjid).

An Excerpt from “Sharh Riyaadh as-Salihin” 2/606 by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him.

The old man with the garden and his weak children

Written by Abdullah Jallow on . Posted in Articles, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Would any of you love to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Aayaat (proofs, evidences, verses) to you that you may give thought. [Al-Baqarah. 266]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said: “By Allah! Very few amongst the people understand this parable. A very old man whose body is weak and his children are many would be very much in need of his garden. By Allaah! One of you would be more in need of his deeds when he is cut off from this worldly life [i.e. through death]”.

It has been reported in Sahih Al-Bukhari that one day Umar, may Allah be pleased with him, said to the companions, “What do you think about this verse [أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ – Would any of you love to have a garden]?” They replied, “Allah knows best”. Umar became angry and said, “Either say that you know or say that you do not know”. Then Ibn Abbas, may Allah be pleased with him and his father] said, ‘O chief of the believers! I have something in my mind to say about it’. Umar said, ‘O son of my brother! Say, and do not underestimate yourself’. Ibn Abbas said, “In this verse there has been put forward a parable for deeds”. Umar said, “What kind of deeds?” Ibn Abbas said, “For deeds”. Umar said, “This is an example for a wealthy man who does good deeds out of obedience to Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost”. (a)

This narration shows Ibn Abbas’s strong understanding and the precedence Umar gave him even when he was young. This hadeeth also shows a scholar motivating his student to speak in the presence of those older than him if he knows that the young one is worthy of it, in order to encourage him, broaden himself (in understanding) and make him desirous of knowledge. (b) “Umar stated that Allah sent this wealthy person a shaytan and he lost all his good deeds”.

Question: Why does this occur? Answer: It occurs based on Allah’s Perfect and Just Decree, as recompense for one’s wickedness (c); due to a hidden plot in one’s heart (d), due one turning away from guidance and behaving as if he does not know Allah’s guidance (e); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allah intends by way of it, so Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally (f); because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. (g). Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. (h)

So Allah said: [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love]; This statement is more profound than a negation and prohibition, just as when you see someone committing a repugnant deed, so you say to him, “A sensible person would not do this! Would someone who fears Allah and the Hereafter do this?!”. [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love] is more profound [or intense] in showing one’s rejection than saying, “Would you want”, because love and wish in this situation is more repugnant and evil than just wanting.

[أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ – Would any of you love to have a garden with date-palms and vines]; These two [fruits] have been specifically mentioned because they are the most valuable and they contain more benefit, for indeed they are a source of food, nourishment, medicine, drink and fruitage – whether sweet or sour, and are eaten when moist or dry. Their benefits are numerous indeed. The people differ regarding which of the two is better and more beneficial. Some say the date palm and others say the vine, and each group provided proofs to establish their statement, and we have mentioned this in another place [i.e. in another book]. In summary: This affair differs based on different countries, for indeed Allaah made it a common affair in a way that one of them does not dismiss the authority of the other. The date palm – when in its most favourable land and place- is better and more beneficial than the vine in that place; and the vine – in its suitable land and habitat – is better than the date palm in there. And Allaah knows best.

The intent is that these two types of fruits are the noblest and the best of fruits, so a garden that has both of them would be the best of gardens. In addition to this, rivers flow under this garden, which makes it more perfect and greater in status. And in addition to this, there’s no absence of other types of fruits in this garden which one desires; rather there are all types of fruits therein; however most of its produce and its main purpose is for the date palm and vines. Allaah said: [ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ – and all kinds of fruits for him therein]. And similar to this statement is also the statement of Allaah: [وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا – And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields)]. [ كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا – Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them]. [وَكَانَ لَهُ ۥ ثَمَرٌ۬ – And he had property (or fruit)… ][Surah Al-Kahf. Aayaat 32-34]

Then Allah said about this garden [i.e. the one mentioned in Baqarah 266]: [فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ – then it is struck with a fiery whirlwind, so that it is burnt]. Al-Kahf 42] [وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا – So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises].

Then Allaah said: [وَأَصَابَهُ ٱلۡكِبَرُ – while he is stricken with old age]. This shows his great need of this garden, and his heart’s attachment to it can be seen in various ways (as follows): Indeed, he has reached very old age and cannot earn or engage in trade, the son of Adam increases in eagerness for things when he gets older, he has children, so he is eager that his garden should remain because both him and his children are in need of it, his children are weak and they are a burden on him – neither do they benefit him with their strength nor their deeds, and he is responsible for their livelihood because they are weak and incapable [of doing anything]. This is the great extent to which his heart is attached to this garden and the great need him and his children have of it. So, when you truly perceive this situation and this need, then what will be the calamity if his garden is stricken by a fiery whirlwind and burns it. By Allaah! Indeed, Al-Hasan Al-Basri spoke the truth (when he said), “Very few amongst the people understand this parable”. And due to this, Allaah notified us regarding the greatness of this parable and prompted the hearts to reflect upon it due to their great need of it. Allah said: [كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ – Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought].

If a truly sensible person was to ponder upon this parable and took it as a guide for his heart, it would suffice and heal it. So, if a person was to perform deeds of obedience to Allah, but then followed it with that which nullified it due to disobedience to Allah, it would be like the fiery whirlwind that burnt the garden. [An Excerpt from Tareequl Hijratayn pages 456-458. Slightly paraphrased. Publisher Daar Ibn Rajab 2nd edition 1421AH (2001)]

The Balance Between Fear and Hope

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated: Imam Ahmad, may Allah have mercy upon him] said, “It is obligated on a person that his fear and hope are the same because if one of them is more than the other he is destroyed”. Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person; if one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [Sharh Hilyatil Taaluibal Ilm. Page 35-36]

[a] Sahih Al-Bukhari. 4538
[b] Fat’hul Bari Sharh Sahih Al-Bukhari. 8/254
[c] Tafsir As-Sadi, Surah Israa. 5
[d] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imam Muhammad Ibn Salih Al-Uthaymin)]
[e] Zaad Al-Maseer. Tafseer Surah Az-Zukhruf Averse 36
[f] Al-Jawaab Al-Kaafee 136-137
[g] Sharh Arba’een page 88. 1st edition. 1424 (2003)
[h] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Al-Allamah Salih Aala Ash-Shaikh

Manners with Allah – Shaykh ‘Uthaymin

Written by Amjad Khan on . Posted in Articles, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Manners with Allah include establishing His worship and obedience, glorifying Him, the Mighty and Majestic.. A person should not put himself ahead of Allah by declaring lawful what is unlawful or declaring unlawful what is lawful, or by obligating something which Allah has not obligated – among other etiquettes and manners. Similarly, a person must not disobey Allah—whether in private or in public—because whoever disobeys Him has not shown proper manners with Allah, the Mighty and Majestic.

Fath Dhee Al-Jalaal wa al-Ikraam bi Sharh Buloogh al-Maram v.15 pg.5

May Allah Rectify Your Religion – Shaykh Al-‘Uthaymeen

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Brotherhood, Monotheism - Tawheed, Worship - 'Ibaadah'.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

“If you want to ask Allah for someone’s well-being, say:

‘May Allah rectify your religion and your worldly life.’

Begin with the religion, because if the religion is sound, the worldly life will also be sound.”

Fath Dhee Al-Jalaal wa al-Ikraam bi Sharh Buloogh al-Maram v.6 pg.513

Ponder on Allah’s Rights Upon You – Ibn al-Qayyim

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Monotheism - Tawheed, Worship - 'Ibaadah'.

Ibn al-Qayyim — may Allah have mercy on him — said:

“If you reflect on the condition of most people, you will find them looking at what (they believe) is their right upon Allah, rather than looking at Allah’s right upon them.

From this perspective, they become cut off from Allah, and their hearts are veiled from truly knowing Him, loving Him, yearning to meet Him, and delighting in His remembrance.

This is the ultimate ignorance a person can have — of his Lord and of his own self.”

Ighaafata al-Lahfaan, 1/89

Sins are Major and Minor – Shaykh Fawzaan

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Khawaarij, Repentance, Sin.

إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلًا كَرِيمًا

If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31

Allah’s statement contains a clear indication that sins are of different types: major and minor. Whoever avoids the major sins, Allah will pardon and forgive their minor sins. This is a promise from Allah, Subhanahu wa Ta’ala.

وَنُدۡخِلۡكُم مُّدۡخَلًا كَرِيمًا

and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31

This too is a promise from Allah. Within this verse lies a refutation of the methodology of the Khawarij and the Mu’tazilah, who claim that the perpetrator of a major sin exits the fold of Islam. In contrast, the methodology of Ahlus-Sunnah is the truth—balanced, far removed from extremism, negligence, exaggeration (ghuloo) and transgression in the religion.

ٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ إِلَّا ٱللَّمَمَۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلۡمَغۡفِرَةِۚ

Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. An-Najm 53:32

This verse is one of the evidences that sins are categorised as major and minor.

كَبَٰٓئِرَ ٱلۡإِثۡمِ

Major sins; refers to the various acts of disobedience which reach the level of a major sin.

Al-Fawahish is the plural of Faahishah and refers to sins that are especially abhorrent and repulsive.

His statement – the Most High – إِلَّا ٱللَّمَمَۚ (except the small faults) refers to minor sins, which are expiated through various means, including:

• Abstaining from major sins, as mentioned in the verse.

• Performing the five daily prayers.

• Enduring calamities that befall a person—such as illness, disease, grief, and the loss of loved ones.

• Even something as small as a Muslim being pricked by a thorn, as is reported in the Hadith.¹

All of these affairs expiate minor sins, this is from the favours of Allah.

Additionally, He the Most High, said in another verse in Surah ash-Shoora,


وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

And those who avoid the greater sins, and Al-Fawahish (illegal sexual intercourse, etc.), and when they are angry, they forgive Ash-Shura 42:37

This verse is another proof that sins are distinguished as major and minor.

Shaykh Fawzaan’s Sharh Kitab Al-Kabaa’ir pgs. 13-15

  1. Bukhari 5640, Muslim 2572