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The Power of Gratitude and Contentment in a Meaningful Life Rooted in Virtuous Competition

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

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

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”. [Sahih Muslim. 2963]

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

A person should neither be covetous nor anxious due to what afflicts him, instead he should exercise patience and be hopeful, whether he is poor, sick or other than that. The worldly life is a place of trial and test, thus, one should not become anxious due to calamities and trials. And what makes this matter easier for a person is the guidance given by the Prophet, peace and blessings of Allah be upon him, in this hadith, “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allah’s blessings”.

A poor person should look at the one who is poorer and should not look at a wealthier (person) because if Allah willed, He would have placed you in the same situation as that poor person who has nothing. You have something – your daily nourishment, while that one poorer than you has nothing, not even his daily nourishment. You are in a better situation, therefore, praise Allah for this and do not look at the wealthier people because that will lead you to harbour anger against Allah and displeased with His divine Will, thus saying, “Why can I not be like so and so; why am not like the wealthy people?” This is the meaning of looking down on the blessing you have. But if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praise Allah for granting him good health. The one who is sick should look at the one who is sicker than him and then praise Allah for being less sick than the person who is sicker than him. This [hadith embodies] a great principle, therefore, “look to the one below you” in wealth, health and in other matters.

However, this should not be the case in matters related to acts of worship. In matters related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, instead you should look at the righteous and God fearing people so that you can join them in performing good deeds and be similar to them. Therefore, with regards to matters related to the religion, you should not look at the one below you, instead you should look at the one above you in the religion. Why do not want to be like him; why do you not want to be like the righteous people; why do not want to emulate the God fearing scholars? If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; instead you should seek to increase in knowledge as long as you are alive.

An Excerpt from ‘Tasheel Al- il’haam Bi-Fiqh Al-Ahadith Min Bulugh Al-Maram’ Hadeeth Number 1438’ 6/168-169. Publisher: Dar Al-Imam Ahmad’ 1st Edition 1430AH – Year 2009

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

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

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

Allah, The Most High, said:

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏
وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular. And know that Allāh is severe in punishment. [Al-Anfal 25]

وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً‏

And fear a trial (of affliction) which does not affect (only) those who have done wrong among you in particular.

Imam As-Sadi, may Allah have mercy upon him, said:

Rather, it afflicts the perpetrator of oppression and others as well. This is because when oppression is apparent and is not stopped or resisted, then indeed, its punishment (afflicts) both the perpetrator and other than him. This Fitna is averted through forbidding evil, suppressing the people of evil and corruption, and so that they are not able to commit sins and oppression as much as possible (to prevent it). [1]

Clarification for the one who says: “Akhi, is it not enough that only one Shaikh deals with it; why are these other Mashayikh involved?!”

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah recitify his affair:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarises my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Bara’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Bukhaari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [2]

The Shaikh, may Allah have mercy upon him, also spoke about the Fard Kifayah in the context of Jihad (Footnote a), saying:

For example, Jihad one of the Furud al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims. Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded as a mistake, but the mistaken one is he who declares those students to be mistaken. The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. [3]

Footnote a:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

May Allah bless the Mashayikh-Shaikh Bilal As-Salimy and others for taking upon an important Fard Al-Kifayah to enjoin good and forbid evil.

[1] An Excerpt from Tafseer As-Sadi

[2] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[3] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal-Ikhlaal. p 62-63

The Fitnah of Every Person Who Is Overwhelmed By Fitnah

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin.

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

The Fitnah of Every Person Who Is Overwhelmed By Fitnah — Through Sinful Carriers of Knowledge and Ignorant Devout Worshippers

Imam Sufyan ath-Thawree, may Allah have mercy upon him, said:

“It is said: Seek refuge in Allah from the fitna of the ignorant devout worshipper and the fitna of the sinful (wayward, wicked, corrupt etc) scholar, for their Fitna is a trial for every Maftun (one overwhelmed by Fitna).” [1]

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

“For indeed the people emulate their scholars and devout worshippers, so, if the scholars are sinful and the devout worshippers are ignorant, then the calamity will become widespread through them (i.e. these two types of people) and severe for both the prominent (influential people) and the commoners.” [2]

We ask Allah:

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

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [3]

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] [4]

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

O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.’” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235] [5]

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

O Allah! Show me the truth as truth and bless me with (the ability) to follow it, and show me falsehood as falsehood and bless me with (the ability) to avoid it. [Sharh Madhahib Ahl As-Sunnah 40] [6]

[1] Akhlaq al-Ulama by p. 63 by Imam Al-Aajurree, may Allah have mercy upon him.

[2] Miftaḥ Dar As-Sa‘adah 1/160

[3]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/

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

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

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

gray clouds

[20] The Character Trait Most Hated By The Messenger

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

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

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

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

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

لا يجوز الكذب لا على كفار ولا على أهل بدع، ولا على أحد، لا يجوز، تفتري على أحد تقول فلان فيه وفيه والجماعة الفلانية فيها وفيها، نعوذ بالله، لا يجوز، نحن نبين ما عندهم من الضلال ننقله من كتبهم أو من الوسائل الأخرى بالحرف، ثم نناقشها علميا، هذا الذي نفعله، ونسأل الله أن كل السلفيين يفعل هذا، ولا نرى أبدا، ونعوذ بالله، لا نرى لمسلم أن يفتري على مسلم أو كافر أبدا

It is neither permissible to lie, neither about disbelievers nor about the people of Bidah, nor anyone.

It is not permissible to fabricate (things) about anyone, saying “so-and-so has this and that,” or “such-and-such group has this and that.” We seek refuge in Allah, it is not permissible.

We clarify (or elucidate) that which is with them of misguidance, quoting it from their books or other sources word for word, then we discuss it based on knowledge. This is what we do, and we ask Allah that all the Salafis do this.

We seek refuge in Allah; we never see (as permissible for a) Muslim to fabricate lies about (another) Muslim or a disbeliever, never. [Abridged and Paraphrased]

هل يجوز الكذب على أهل البدع وغيرهم من أهل الضلال؟

Fight This Disease Relentlessly—Its Ugliness Does Emerge During Fitnah

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

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

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

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

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

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

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

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

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

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

There are three types of envy.

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

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

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

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

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

Reminder

Some Subtle Emotional Barriers Behind Refusal of Truth by Rational Minds

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

[2]: Badaa’i Al-Fawaa-id 2/237

[3]: Tarikh Baghdad 59/200

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

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

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

The Messenger, peace and blessings of Allah be upon him, said: “The over-stringent ones are destroyed”.

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

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

Falih Al-Harbi

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

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

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

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

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

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

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

Fawzi Al-Bahrayni

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We ask Allah:

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

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

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

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

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

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

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

body of water under cloudy sky at night

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

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

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

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

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

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

“Without a just cause”.

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

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

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

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

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

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

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

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

[1] Abu Daawud 4876

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

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

[4] Musannaf Abdur Razzaaq 19528

[5] Siyah A’laam An-Nubulaa: 4/261

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

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

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

Narrated Anas Ibn Maalik, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, said, “Do you know what Al-Ad’hu is [i.e. calumny]?” They said, “Allah and His Messenger know best”. He said, “Transmitting speech from some people to another people to destroy their (mutual relationships)”.

Al-Allamah Zayd Bin Hadi Al-Madkhali, may Allah have mercy upon him, said:

The subject matter of this hadeeth is about the dangerous (consequences) of tale-carrying in this Dunyaa and the Aakhirah. Indeed, the Prophet, peace and blessings of Allah be upon him, called it Ad’hu, and the meaning of Ad’hu is to transmit speech from some people to other people to corrupt their relationships. And in the hadeeth of Ibn Mas’ud, may Allah be pleased with him, it is explained to mean tale-carrying, and that is to transmit the statement of one person to another person, or from a group of people to another group, or from one country to another one, to cause corruption.

This is one of the major sins due to its evil and the punishment (associated with it) in this life and the next. In this worldly life, it may lead to murder, chaos, and other similar affairs – events that are in opposition to rectification. Due to this, the scholars say that the tale carrier- the one who transmits speech from one person to another person, or from a group of people to another group, or from one country to another, to sow the seeds of corruption- causes more harm than a magician. This is because a magician might only harm one person, but as for the tale-carrier, he might harm many individuals and the trial is prolonged.

Therefore, it is forbidden for a Muslim to transmit speech to cause corruption between those upon brotherhood and those who aid one another upon piety. And even if nothing like this [i.e. fighting, chaos, killing, etc] occurs, it is still not permissible to corrupt the relationship between the people by way of lies- sowing the seeds of enmity and hatred between them. The Messenger of Allah went past two graves and then said, “Both of them (i.e. the two people in these graves) are being punished, and they are not being punished due to (committing the greatest of the major sins), but indeed they are great sins. One of them used not to protect himself from being soiled with his urine, and the other one used to go about with tale-carrying”.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

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

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

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

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

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

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

Al-Allamah Salih Al-Fawzan commented:

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

And regarding the statement of Imam Barbahaaree:

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

Al-Allaamah Salih Al-Fawzan commented:

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

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ

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

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

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

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

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

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

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

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

And the affair is not limited to the innovator, rather it is extended to the one who keeps quiet about him, for indeed rebuke and punishment is extended to him, because it is obligatory to clarify and made clear for the people…..up until Al-Allamah Salih stated: “So our intention is to clarify the truth. Our intention is not to (merely) disparage the people or to speak about the people. The intent is to clarify the truth and this is a trust entrusted upon the scholars. It is not permissible to keep quiet about these people. [(8)]

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

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

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

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

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

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ

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

The statement:

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

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

The statement:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ

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

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

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

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

The Imam also stated:

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

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

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

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

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

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

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

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

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

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

[(6)] Miftah Dar As-Sa’adah 1/85

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

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

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

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

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

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

 

Judicious and Pragmatic Queen

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam.

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

Allah informs us about the Queen of Sabah when she received Prophet Sulayman’s, peace be upon him, letter:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌ كَرِيمٌ

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ

She said: “O chiefs! Verily! Here is delivered to me a noble letter; verily, it is from Sulayman, and verily, it (reads): ‘In the Name of Allah, the Most Merciful, The Bestower of Mercy. Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)'”.

Then Allah says:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

She said: “O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.”

قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ

They said: “We have great strength, and great ability for war, but it is for you to command; so think over what you will command.”

Meaning: We are possessors of strength in numbers and equipment, reinforcements and courage during fiece battle, but the matter is entrusted to you, and you are the one who will decide, so consider what you order us to do. We’ll listen and obey you”. [Tafseer Al-Muyassar]

“We are men of strength and great might in warfare. If you respond to what Sulayman said and do not obey him, we are strong to fight”.

It is as if they were leaning towards this opinion, which if implemented, it would have led to their destruction, but they also did not settle on it, but rather they said: “And the matter is up to you”, meaning: “The affair is what you give consideration” because of their knowledge regarding her intelligence, determination, and sincere consideration regarding their affairs. [Tafseer As-Sadi]

When they said what they said to her, she was more decisive than them and more knowledgeable about Sulayman’s affair, and that there was no way of defending oneself against Sulayman’s soldiers, armies, the jinn, humans, and birds that were subjected to his command. [Tafsir Ibn Kathir]

قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً وَكَذَٰلِكَ يَفْعَلُونَ

وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ

She said: “Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what (answer) the messengers return.”

Meaning: She warned them against confronting Sulayman, peace be upon him, with hostility, and explaining to them the evil consequences of fighting, that when kings enter a town forcefully and overcome, they destroy it and humiliate the most honorable of its people, killing and capturing, and this is their constant habit to make people fear them, so I am sending a gift to Sulayman and his people, including valuable wealth, with which I will appease him, and then wait for the news that the messengers will return with. [Tafsir Al-Muyassar]