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[2] Transmitted Principles For Nearly Thirty Years By Senior Teachers From Senior Scholars – Concerning Criticisms and Proofs

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

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

Imam Ash-Shawkaanee, may Allah have mercy on him, which the young learners do not know. The Imam stated:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [1] [Paraphrased]

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

All praise is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed:

I advise myself and you to fear Allah, The Mighty and Majestic, to be sincere to Him in every statement and action, and to truthfully adhere to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, and to be steadfast upon that. And that you learn beneficial knowledge derived from the Book of Allah and the Sunnah of Allah’s Messenger, which will aid us upon this firmness and steadfastness upon Allah’s true religion.

I advise my children and brothers to pursue the truth and search for it in every matter, whether it is a point of agreement or differing. A believer who seeks the face of Allah and the home of the Hereafter does not find peace of mind or relaxation in his conscience (or inner self) until he reaches the truth- reaches the truth, especially in matters of differing and during times of Fitna. He does not make a move on any basis other than truth, knowledge and clear-sightedness.

If two individuals differ, even if it is his father or Shaikh, it is not permissible for him to take his side or against him until he studies the affairs and becomes acquainted with it based on its complete reality. Thereafter, he determines his stance and align himself with the truth that has become clear to him. This is what is obligated to a Muslim, and anything contrary to it is considered one of the behaviours (or traits) of the pre-Islamic era of ignorance and the (traits) of false pre-Islamic alliances. It is not permissible for a Muslim to follow such an evil path.

O our sons and brothers! I advise you to fear Allah, and advise you with what I mention with regards to loving the truth and the pursuit of it in its rightful places until you reach the reality. I advise our sons and brothers to honour the Salafi methodology and be steadfast in it. Honour its scholars, and if they utter truth, it is not permissible to oppose them. When they speak about a matter and present evidence, there is no excuse for anyone to oppose them, nor is it permissible for anyone to hesitate or abstain. This (hesitation or abstaining) is a deed of the people of vain desires, those who endeavour to undermine the Salafi methodology and topple its scholars.

Regarding matters of Al-Jarh Wa-Ta’deel, it is sufficient for a single scholar to issue (a critique), and the recommendation of a single scholar is sufficient. If two truthful scholars – respected and free from vain desires – differ about some individual, it is incumbent upon other than them among the carries of knowledge to seek clarification from the critic and request evidence. If the evidence is provided, it is obligated to them to submit to this evidence and proof. If the one who gives recommendation or any other individual opposes, his position is dropped. This one who (deliberately) rejects the evidence, his trustworthiness is undermined and he cannot be trusted with Allah’s Religion. Even if a single scholar presents proof and evidence, while numerous individuals oppose him through falsehood, lies, and trickery, they are not heeded. These are the established principles of Al-Jarh Wa-Tadeel – in the subject matter of criticism and praise – which we are obligated to adhere with regards to the likes of these Fitan.

A person may be criticised by numerous scholars who present clear evidence regarding his falsehoods and Fitna, yet some people do not listen to them, claiming that the truth has not been made clear. This is not permissible. It is not permissible in Allah’s religion. Then let us approach the books of Al-Jarh Wat-Tadeel, evaluate every biography and say: “By Allah, the truth has not been made clear for me”. Examine every (criticised) belief and say: “By Allah, it is not made clear to me”. (For example) the differing between the Rafidah and the Salafis, or between the Rafidah and the Jahmiyyah, or between the Salafis and the Mu’tazilah, or between the Salafis and the Khawarij, or between the Salafis and the Murji’ah, or between the Salafis and the Sufis (is examined), a person  says: “By Allah, it has not been made clear to me.” This behaviour would not be accepted from this person.

When two individuals among the Salafis differ, and the proof is with one of them, it is obligatory to support the one with the proof. I advise you to fear Allah, I advise you to uphold justice, and fairness, and distance from blind alliance and following desires.

ومن أضل ممن اتبع هواه

“And who is more misguided than one who follows his desires?” Rejecting the truth is a grave offense.

ومن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه

And who is more unjust than one who lies about Allah and denies the truth when it comes to him?

Denial of the truth is a (deed, characteristic, behaviour or trait) of the proponents of misguidance, the disbelievers and the rawafid. Shaikh al-Islam describes the Rawaafid by stating, “No group is as prone to reject the truth and accept falsehood as the Rawaafid.”

At present, it is obligated to the one who adheres to the Salafi methodology to free himself from following these corrupt paths – blind alliance, (traits) of pre-Islamic alliance, and rejecting the truth for the sake of so and so. By Allah, even if he is one of the senior scholars and one of the senior Imams of the Sunnah, and he errs, it is not permissible to reject the truth; then how about the ignorant, and those known for lying and Fitan; how can we be on their side? This is unbecoming of a Muslim, let alone a Salafi. What does the Salafi call signify if you are staunchly allied based on ignorance and vain desires. What is the meaning of this?

May Allah bless you. Abandon this, for it is foul. Search for the truth, adhere to it, and bear witness to it, even if it is against yourselves, your parents, or your relatives. Allah, the Blessed and Exalted, said:

يا أيها الذين ءامنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أوالوالدين والأقربين

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.

O brother! When scholars approach you, whether it be one, two, or three, presenting the truth, you must not hesitate to accept it. If they come to you with truth supported by evidence and proofs, it is (obligatory to accept it). If they merely present claims without substantiation, you should not accept it. However, if they approach you with truth backed by evidence and proofs, then your rejection of him is tantamount to rejecting truth, denial of truthfulness and truth. There is no one more unjust or ignorant than someone whose condition is as such.

I ask Allah to grant us all the success to follow the truth, distance the trials from us, and unite our hearts upon truth. I ask Allah to make this a reality, for indeed, our Lord is All-Hearing of supplications. May peace and blessings be upon our Prophet Muhammad, his family, and his companions. [paraphrased] [2]

To be continued….InShaAllah

[1] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[2]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – 93

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

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

He, may Allah have mercy upon him, said:

It is incumbent upon the Ta’ifah Al-Mansurah (the victorious group)- which Allah’s Messenger, peace and blessings of Allah be upon him, stated would remain and triumph, neither harmed by those who betray them nor by those who oppose them until the promise of Allah, The Blessed and Most High, is fulfilled (i.e. the day of Judgement); it is incumbent upon this blessed and good group to establish brotherhood for the sake of Allah, collaborate on righteousness and piety, and diligently strive to maintain the great status of being manifest on the truth- neither harmed by those who betray them nor by those who oppose them. This truth cannot be recognised (or acknowledged) about them except through (their adherence) to the knowledge inherited from Allah’s Prophets and His Messengers, and from the Seal of the Prophets – peace and blessings be upon them. The scholars are the heirs of the Prophets in conveying Allah’s message and delivering His commandments with regards to enjoining good and forbidding evil. There is a great deal of goodness for the Ummah in calling to the path of Allah, enjoining good and forbidding evil. Enjoining good and forbidding evil requires abundant knowledge (with regards to what the person is enjoining or forbidding).

[An Excerpt from “Marhaban Yaa Talibal Ilm”.page 200]

Why were they notably reticent about their feelings during disputes?!

Written by Abdullah Jallow on . Posted in Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam.

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

The reason our clan and tribe elders were notably reticent about their feelings when not required to speak or provide testimony during disputes

Abu Hurairah, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, from the perfection of a person’s Islam is leaving that which is of no concern to him”. [Hassan Hadith. Reported by Imaam Tirmidhi and others]

فمن حُسن إسلام المرء تركه ما لا يعنيه، التَّدخل فيما لا يعنيه قد يُسبب مشاكل، فمن حُسن إسلام المرء، ومن حُسن إيمانه، ومن حُسن سيرته: عدم التَّدخل فيما لا يعنيه،
فالإنسان إذا ابتعد عمَّا لا يعنيه، ولم يدخل في مشاكل الناس، ولا في سؤال فلانٍ وفلانٍ عمَّا لا يعنيه، فهذا هو من كمال إيمانه؛ لأنه قد يدخل في شيءٍ يضره، أو يُشوش على غيره، أو يُسبب فتنة

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said: From the perfection of a person’s Islam is to leave what does not concern him. Interfering with what does not concern him may cause problems. From the perfection of a person’s Islam, from the perfection of his Imaan, and from the perfection of his conduct is not to interfere in what does not concern him. Therefore, if a person distances himself from what does not concern him- neither interferes with people’s problems nor asks so-and-so about what does not concern him, this is from the perfection of his Iman, because indeed he may enter into something that either harms him or confuses others, or causes trial.

https://binbaz.org.sa/audios/156/6–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%85%D9%86-%D8%AD%D8%B3%D9%86-%D8%A7%D8%B3%D9%84%D8%A7%D9%85-%D8%A7%D9%84%D9%85%D8%B1%D8%A1-%D8%AA%D8%B1%D9%83%D9%87-%D9%85%D8%A7-%D9%84%D8%A7-%D9%8A%D8%B9%D9%86%D9%8A%D9%87

The most defiant person in their resistance against Allah’s Messenger

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.

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

When it is the case that Allah forbade us from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors have stated that this Ayah means: “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person among the people and the most severe with regards to giving precedence to himself over the Messenger is the one who gives precedence to his intellect or the intellect of another person over the revelation. And when it is the case that Allah has forbidden them (i.e. humankind) from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he conveyed?! (1)

Allah (The Most High) said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them. [An-Noor. 63]

Allah said: [فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ -And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah, orders, acts of worship, statements) beware]; [أَن تُصِيبَہُمۡ فِتۡنَةٌ – lest some Fitnah befall them]: Meaning: [Lest] misguidance, calamity in the worldly life or disbelief befall them. [أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ – or a painful torment be inflicted on them]: Meaning: Killed [i.e. by enemies] in the worldly life or punished in the hell fire in the afterlife. (2)

Imam Ahmad, may Allah have mercy upon him, said about this Ayah: Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he [i.e. the person] rejects some of his [i.e. the Prophet’s] statements, then something of deviation enters his heart, so he is destroyed. (3)

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

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of Bidah and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones. (4)

[1] Al-Waabil as-Sayyib page 21

[2] Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi

[3] Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97

[4] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Chapters from The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam.

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

The completion of this biography’s translation has been achieved solely through the Tawfeeq of Allah. Currently, it is undergoing editing before being entrusted to those who possess greater proficiency in both Arabic and English than we do. We would like to extend our heartfelt thanks to Shaikh Khalid, may Allah preserve him, for his patience and understanding regarding our slow progress on this important biography. May Allah bless him and all our other Mashayikh in both the East and the West, who illuminate our understanding of the virtues of the senior scholars of the Ummah. We also ask Allah to bestow extensive mercy upon Al-Allamah Rabee Bin Hadi Al-Mad’khali and all other scholars of the Ummah – in the past and during our era – who have departed from this world. Amin.

Fusool_Shaikh_Rabee_13B2

[1] Brief Acquaintance with Al-Allamah Umar Bin Muhammad Al-Fullani (or Al-Fullata)

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

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

The reason behind sharing this series stems from my beloved Salafi brother, close friend, and confidant, Ustaadh Abu Tasneem, Mushaf Al-Banghali, may Allah protect him, who spoke to me recently about Al-Allamah Umar Fullata, may Allah have mercy on him. I mentioned that he is from my tribe and that I had come across his name briefly in the Majmu’ah of Allamah Abdul Muhsin, may Allah preserve him. Ustaadh Abu Tasneem then informed me that Shaikh Al-Allamah Umar Fullata has beautiful and beneficial lectures available online and encouraged me to share his biography with those who may not be familiar with him. He also helped me locate a specific Risaalah by Al-Allamah Abdul Muhsin that is dedicated to Al-Allamah Umar. Some wonder or feel confused about why we mention either Ustaadh Abu Tasneem or others when discussing some benefits shared on this website. My answer to them is that we are living in a time where it is common to take credit for others’ efforts or to attempt to alter history. Therefore, when we are directed to a specific matter that we were unaware of or encouraged to engage in something commendable, it is our duty to express gratitude to those individuals rather than act as if it was solely our own doing. May Allah keep us from being among those who claim what is not theirs or those who try to rewrite history out of self-importance. If someone finds the mention of names unnecessary, we respect their viewpoint but prefer to take actions that protect our hearts from concealing the merits of others. To proceed:

Al-Allamah Abdul Muhsin Al-Abbad al-Badr, may Allah preserve him and prolong his life upon everything pleasing and beloved to Him, stated:

All praise is due to Allah; we praise Him and seek His assistance, and we ask for His forgiveness. We seek refuge in Allah from the evils of our souls and from the evil of our actions. Whomever Allah guides, there is no one to mislead him, and whomever He allows to stray, there is no guide for him. I bear witness that there is no deity worthy of worship except Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger, His beloved and chosen one among His creation. Allah sent him as a bearer of glad tidings and a warner before the Hour, calling to Allah by His permission and as a shining lamp. He guided his nation towards all that is good and warned them against all that is evil. O Allah, send Your blessings, peace, and mercy upon him, his family, and his companions, and upon those who follow his path and are guided by his guidance until the Day of recompense. To proceed:

The speech with you, dear brothers, in this meeting is about Shaikh Umar Muhammad Fallata, may Allah have mercy on him. If this speech were taking place in another country among who are not fully acquainted with Shaikh Omar, may Allah have mercy upon him, what I say to you might have contain some benefit. However, since we are speaking about him in Madina among people who are acquainted with him, the benefit may not be particularly significant. My speech regarding Shaikh Umar, may Allah have mercy on him, will cover several matters:

Firstly: His name, birth, and upbringing.

Secondly: His creed, his call to Islam, and his methodology.

Thirdly: His teaching at the Prophet’s Mosque.

Fourthly: His administration of the Dar Al-Hikma in Madina.

Fifth: His other works outside Dar Al-Hikma, in addition to his supervision of Dar Al-Hikma.

Sixth: His number of his pilgrimages.

Seventh: How I came to know Shaikh Omar and the nature of the relationship between us.

Eighth: His characteristics and the similarities between him and his Shaikh, as well as my Shaikh, Shaikh Abdur Rahman Al-Afreeqee, may Allah have mercy on him.

Ninth: A mention of examples of his humour and anecdotes, may Allah have mercy on him.

Tenth: His passing, and his descendants.

Source: “Ash-Shaikh Umar Bin Muhammad Fulata, rahimahullah, Wa Kayfa A’raftuhu” page 1-3
To be continued InShaAllah

Some etiquettes with the wife when returning home

Written by Abdullah Jallow on . Posted in Basics, Family & Women, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

Once Jabir, may Allah be pleased with him, was returning from an expedition with the Prophet, peace and blessings of Allah be upon him, and he was riding fast in order to get home as he was newlywed, so the Prophet told him to slow down in order to give the women time to prepare themselves. Jabir said, “When we were about to enter (Al-Madinah), the Prophet said, ‘Wait so that you may enter in the afternoon so that the lady of unkempt hair may comb her hair and the one whose husband has been absent may shave her pubic region'”. [1]

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

It is disliked to enter (i.e. the house) without seeking permission and giving salam, especially when returning from a journey. One should not come to his family and his wife unless they are aware of his entry, so that they may prepare themselves. He should not come to her suddenly, whilst she is in a state [i.e. physical appearance, clothing etc] in which she does not like her husband to see her. [2]

Abu Hurairah, may Allah be pleased with him, narrated that the Messenger, peace and blessings of Allah be upon him, said: “Travelling is a portion of torment. It prevents one of you from your sleep, food, and drink. So when one of you fulfils his (need behind that travelling), then let him hurry back to his family” . [Muslim 1927]

Imam An-Nawawi, may Allah have mercy upon him, said: One is prevented from full sleep and its full enjoyment due (to) difficulties, tiredness, heat and cold, worries, fear, isolation from one family and rough (circumstances). Therefore, it is recommended that one returns to his family after fulfilling his business and does not delay his return due to something else  that is not important. [3]

[1]Al-Bukhari 5079]

[2] An Excerpt from It’haf at-Tullab Bi-Sharh Mandhoomah Al-Aadab. page 144

[3] An Excerpt from ‘Saheeh Muslim Bi-Sharh An-Nawawi 13/60. Publisher: Dar Al-Kotob Al-Ilmiyyah’ 1st edition 1421AH (Year 2000)

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 91

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Uncategorized, Worship - 'Ibaadah'.

In the name of Allah, the Most Merciful, The Bestower of Mercy.

All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:

This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.

I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.

This is a brief (quick message, and what matters is not speech, but rather actions.

Reflections on some statements of Al-Allamah Rabee Bin Hadi al-Mad’khali 90

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Fatawa-Rulings, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia: 

This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning  before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible. 

Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?

Shaikh Rabee, may Allāh have mercy upon him, replied: 

Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.

This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]

He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.

Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.

Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”: Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.

Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.

Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?

Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.

Al-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”. 

An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170

[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality

[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.

[3] Shubhah: the singular of Shubuhaat

[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc

Healthy Competition in the Pursuit of Virtuous Deeds

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

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

Healthy Competition

Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding praiseworthy competition:

Every competitor competes the other and is happy when joined, as the companions of the Messenger, peace and blessings of Allāh be upon him, used to compete in good and they were pleased when others joined them; rather they used to encourage one another whilst competing. This is seeking to be foremost in (good deeds). Allah [The Most High] said: [ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ-So hasten towards all that is good].

Allah [The Most High] said:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

Race one with another in hastening towards Forgiveness from your Lord (Allah), and towards Paradise, the width whereof is as the width of heaven and earth. [57:21]

Umar Ibn Al-Khattab, may Allāh be pleased with him, used to hasten towards (good deeds to compete) AbuBakr, may Allāh be pleased with him, but he never won. [1]

Umar, may Allāh be pleased with him, said: One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [2]

Imam Ibn Qudamah, may Allah have mercy upon him, said:

Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.

However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them. [3]

[1] Ar-Ruh 431-432

[2] Sahih Abi Dawood 1678

[3] Mukhtasar Minhaj Al-Qaasideen. page 199-201