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A profound admonition by Ali Ibn Abi Talib

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Worship - 'Ibaadah'.

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

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

The person’s status and statement

Written by Abdullah Jallow on . Posted in 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.

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

“And know that most followers of the madhhabs hold an individual in high regard in their hearts, thus, they follow his statements (or opinions) without contemplating on what he has stated. This is the very essence of misguidance, for indeed contemplation must be directed to the statement itself, not to the utterer of it.” (1)

Imam at-Tahawi, may Allah have mercy upon him, said: “Abu Ubaid, may Allah have mercy upon him, used to discuss various issues of the religion with me. Then one day, I responded to him on an issue, so he said to me, ‘This is not a statement (or view) of (Imam) Abu Hanifah, may Allah have mercy upon him.’ I said to him, ‘O Muslim judge!  Is it the case that I have to say (or hold as my view) everything Abu Hanifah says (or holds as his view)?’ He said, ‘I did not think about you except that you are a blind follower’. I said to him, ‘Is there anyone who blindly follows except a mere follower (or an ignorant person?’ He said to me, ‘Or a stupid person?’ Thus, this statement became famous in Egypt until it became time-honoured (or became a proverb)”. (2)

(1) Ralbis Iblis p 74

(2) Raf‘ al-Isr ‘an Qudāt Miṣr, by Ibn Ḥajar (p. 273)

Read:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060008&articlePages=2

The evil of a tale-carrier can even destroy the good relationships of scholars

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Sin.

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

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

The greatest (type) of tale-carrying is when a person spreads tales between scholars- the scholars of the Shariah- by transmitting speech from this scholar to that scholar to ruin their relationship. Especially if it is lies, it is a combination of both tale-carrying and lies. He (the tale-carrier) goes to a scholar and says: “So and so among the people of knowledge says this and that about you”. This (deed) is one of the major sins, therein is great corruption and sows enmity between the scholars, thus leads to disassociation within the society as a result of disassociation among the scholars. [1]

The Imam, may Allah have mercy upon him, said: “You find these two men who are friends, then when this man, the tale-carrier – and Allah’s refuge is sought – comes along, he – whether truthful or lying – says: ‘This man reviles you, how can you be his companion while he says this and that about you’. After this (previous) affection (between the two men), enmity occurs between them. This causes a split, similar to sorcery- a type of sorcery, a type of magic. In what way does it resemble sorcery? The student said: ‘Through causing disassociation (between people)’. The Shaikh said: Through splitting (between people).  [فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ – They learned that by which they cause separation between man and his wife]”. [2:102]

Tale-carrying resembles sorcery with regards to splitting the people. [2]

[1] https://alathar.net/home/esound/index.php?op=codevi&coid=56024 paraphrased
[2] https://alathar.net/home/esound/index.php?op=codevi&coid=126760 paraphrased

Parable: “Rain Water, Flowing Valleys, and the Deluge That Bears Away the Foam”

Written by Abdullah Jallow on . Posted in Categories.

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

Allah, The Most High, said:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ

He (Allah) sends down water (rain) from the sky, and the valleys flow according to their measure, but the deluge bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables. [Ar-Ra’d 17]

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

In Surah Ar-Ra’d, Allah gives a similitude of water and fire regarding the believers. The similitude of water symbolises the divine revelation that Allah sends down (that gives a good) life to the hearts, much like water sent down from the sky. The hearts that carry this revelation are likened to the valleys that carry the flowing water. A heart (blessed with profound strength to discern and perceive) can hold a great deal of knowledge like a large valley can hold a lot of water, while a heart (with a small room for discernment, perception, etc) can only hold a little knowledge. Hearts carry knowledge based on their ability just like deluges flow according to their capacity.

Since the valleys and the flow of deluges contain debris and other things, it carries and floats it on the surface of the water as a high foam that accumulates. However, beneath it is fresh water, which gives life to the land. The valley throws away that debris to its sides until nothing remains of it, and then Allah causes the land to be irrigated by the water that is beneath the debris, thus bringing life to the land, its people (for different uses), the trees, and the animals. Similarly, the knowledge and Iman that Allah has revealed to the hearts is carried by the hearts. However, they are influenced due to being mixed with the debris of (vain) desires and the foam of false doubts, then they are removed to the top, while knowledge, Iman, and guidance settle in the core of the heart. That impurity and foam continue to disappear gradually until they completely vanish. The beneficial knowledge and truthful Iman remain in the core of the heart, attracting people to deeply embrace, convey, and guard it.

In the authentic narration of Abu Musa, may Allah be pleased with him, the Prophet, peace and blessings of Allah be upon him, said: “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance. [And] another portion of it was hard and held the water and Allah benefited the people with it and they utilised it for drinking, making their animals drink from it, and for irrigation of the land for cultivation. [And] a portion of it was barren which could neither hold the water nor bring forth vegetation [so that land gave no benefits]. The first is the example of the person who comprehends the religion ordained by Allah and benefits (from the knowledge) that Allah has revealed through me, learns, and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me. (He is like that barren land)”. [Sahih Al-Bukhari 79 and Sahih Muslim 2282]

The Prophet divided people into three categories in terms of guidance and knowledge: the first category is the inheritors of the messengers and the successors of the prophets, peace be upon them, who uphold the religion with knowledge, action, and calling to the path of Allah and His Messenger. They are truly the followers of the messengers, like a good piece of land that is fertile and produces abundant crops. They are the ones (blessed) with a combination of insight into the religion and strength in calling to it, thus they are the heirs of the prophets mentioned by Allah:

وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Ya’qub (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.

This group has the power of memorisation and understanding in the religion and sound interpretation, so they extract rivers of knowledge from the texts and derive treasures from them, and are blessed with a special understanding, as the leader of the believers Ali ibn Abi Talib, may Allah be pleased with him, said when asked: “Did Allah’s Messenger, peace and blessings of Allah be upon him, give you something special that he did not give to others?” He replied: “No, by the One who split the seed and created the soul, except for understanding that Allah gives to His servant in His book.” This understanding is like abundant grass and herbs that the earth has grown, and it is what distinguishes this group.

The second category of people protect the texts. Their concern is to memorise and preserve it precisely. Then people receive and learn it from them. They derive sound understanding from it, extract treasures from it, and extend it to land like fertile land that is suitable for cultivation and growth. These are the people whom the Prophet, peace and blessings of Allah be upon him, spoke about, saying, “May Allah brighten the face of a person who hears a saying of mine, understands and conveys as he hears it. Perhaps one who carries understanding does not possess (precise) understanding, and perhaps a carrier of understanding may convey it to one who has a better understanding than him”.

As for the third group: they are the most miserable of people who neither accept Allah’s guidance nor care about it. Neither memorise nor possess understanding etc.[1]

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

Allah likened the guidance He revealed to His Messenger (that gives) the hearts and souls (a good life of Iman, purity, upright discernment between right and wrong, etc) to the water that brings life to plants. He likened the indispensable benefits found in the guidance to the essential benefits of rain. He likened hearts that carry the guidance and the difference between them to the valleys through which floods flow. Just as a large valley can contain a significant amount of water, a heart (endowed with deep perception and discernment) can hold vast knowledge. (Conversely), a small valley can only accommodate a small amount of water, just as a heart (with limited ability to perceive and discern) can only possess a limited amount of knowledge. And so forth.

The (vain) desires and doubts in people’s hearts, when confronted with the truth, are likened to the froth that hovers on water, concealing the valuable ore that requires purification and refinement. It lingers atop the surface, obscuring clarity, until it vanishes and dissipates, revealing solely the untainted water and authentic ore that bring advantages to humanity. Similarly, doubts and (vain) desires are continuously rejected by the heart, which combats them with solid proof and strong determination until they vanish, leaving the heart pure and clear, containing only what benefits people such as knowledge of the truth and giving it precedence, and desiring it. Falsehood goes away and is destroyed by the truth. “Indeed, falsehood is bound to vanish”. And it is said here in this Ayah: “Thus does Allah set forth parables” to clarify the truth from falsehood, guidance from misguidance. [كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ – Thus Allah sets forth parables] to make very clear the distinction between truth and falsehood, and between guidance and misguidance]. [2]

[1] An Excerpt from “Bada’i at-Tafsir al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim” 2/80-83

[2] An Excerpt from Tafsir as-Sadi

“You (yourselves) were like that before”

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions. [1]

 

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- willfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [2]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khatib supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it. [3]

We ask Allah:

[اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [4]

 

[1] An Excerpt from Tafsir As-Sadi. Slightly paraphrased

[2 An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[3]Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

[4] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

Choosing Certainty Over Conjecture: Qur’anic Lesson in Graceful Discourse

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

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

Allah [The Most High] said:

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

[Some] say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad): “My Lord knows best their number; none knows them but a few.” So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture) about (the affair of) the people of the Cave. [Al-Kahf 22]

Allah informed us of the differing between the people of the scripture regarding the number of the people of the cave- a differing out of guessing at the unseen, forging statements and speaking about that which they have no knowledge. Some of them said that the people of the cave were three in number and their dog was the fourth, and others said that the people of the cave were five in number and their dog was the sixth. Allah said that these two statements are tantamount to guessing at the unseen, thus this indicates that they are false. Amongst them were those who said that the people of the cave were seven in number and their dog was the eighth. This statement- and Allah knows best- is what is correct because Allah declared the first two statements false but did not declare this third one to be false, indicating that it is correct.

This differing is one that neither carries any benefit nor are the people benefited by knowing the number of the people of the cave. It contains neither a benefit related to religion nor the worldly affairs and that is why Allah stated:

قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ

Say (O Muhammad):My Lord knows best their number; none knows them but a few]; and they are those who know what is correct and known for being upon what is correct.

فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرً

So debate not (about their number, etc.) except with the clear proof (which We have revealed to you)] – Meaning, based upon knowledge, certainty and about that which contains benefit. As for debating based on ignorance and guessing at the unseen or about that which has no benefit- either the debater being obstinate or the affair being debated having no benefit- neither any religious nor worldly benefit, such as the number of the people of the cave and what is similar to it, too much debate and continuous research regarding it is a waste of time, and it makes the hearts have a strong love for that which has no benefit.

 وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدً

And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave] – Meaning, because their speech regarding it is based on guessing at the unseen, and conjecture can be of no avail against the truth.

This proves that it is not permissible for a person to issue a verdict when he is not worthy of it- either due to his inability to issue a verdict in that affair or due to fact that he does not care what he says about the affair because he does not possess that fear of Allah that would stop him from speaking about affairs that are unclear to him, which may harm him in the afterlife. Therefore, when it is the case that he has been forbidden from giving verdicts in the likes of this affair, then prohibiting him from giving verdicts is of a greater prohibition. Also this Ayah proves that a person maybe prohibited from giving a verdict in some affair but not in other affairs, so he gives a verdict in that which he is worthy of giving a verdict and not in other affairs because Allah has not prohibited him from giving a verdict completely; rather they were prohibited from giving a verdict regarding the affair of the people of the cave and what is similar to it.

An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan.

One of the Vilest Forms of Tale-Carrying

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

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

Al-Allamah Salih Al-Fawzan, may Allah protect him, stated:

‏Namīmah: it is to transmit speech among the people in way to cause corruption between them. Allah, Glorified be He, free from all imperfections, the Most High, said:

‏وَلا تُطِعْ كُلَّ حَلافٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

The most severe (or serious) in all of this is the one who spreads (tales) among the students of knowledge and the callers to the path of Allah in order to corrupt (their relationships), split the Jama’ah of the Muslims, and in order that some harbour enmity towards others. The one who does this is a tale-carrier and indeed Allah has forbidden believing or obeying such a person, even if he makes an oath, as He (Allah) said:

‏وَلا تُطِعْ كُلَّ حَلاّفٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

An Excerpt from: “Wujūb at-tathabbuti min al-akhbār wa iḥtirām al-‘ulamā’ wa bayān makānatihim fī al-ummah”. page 21-22

Who admonishes our tongues when we wake up in the morning?!

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.

The Messenger of Allah, peace and blessings of Allah be upon him, said: ”When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say: ”Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked.” [1]

The Messenger, peace and blessings of Allah be upon him, also said: ”Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue and his private parts), I guarantee Paradise for him.” [2]

Al-Hasan Bin Salih, may Allah have mercy upon him, said: I thoroughly scrutinised the fear of Allah that presents a person from entering into doubtful matter out of fear of falling into what is forbidden and did not find it more lacking in anything than the tongue”. [3]

Yunus Ibn Ubayd, may Allah have mercy upon him, said: ”Indeed, you see a man fasting a lot, abstaining from the forbidden matters and praying the night prayer, then he testifies to falsehood in the morning.” [4]

In a supplication of the Prophet: [وأسألُك كلمةَ الحقِّ في الرِّضَا والغضب – I ask You (O Allaah) to make me true in speech in times of pleasure and anger] [5]

The one who does not utter except the truth during anger and pleasure, this is a proof of his strong Iman and that he is in control of his Nafs. [6]

A man said to Salman al-Farisi, may Allah be pleased with him, ”Advise me!” He said: ”Do not speak”. He said, ”I am not able to live amongst the people without speaking.” He said, ”If you speak, then speak the truth or keep silent.” [7]

Disobedience can appear agreeable to a human being, such as Gheebah, Nameemah, self-praise and being quarrelsome – whether uttered blatantly or indirectly, verbally abusing the one you hate, praising the one you love and what is similar to that. The intense urge to engage in these deeds agrees with the soul’s desire, becomes easy for the tongue to move and thus one’s patience weakens, thus, due to this the Messenger, peace and blessings of Allaah be upon him, said to Mu’adh, may Allah be pleased with him, “Restrain your tongue”, so Mu’adh said, “O Messenger of Allah! Will we be held accountable for what we say?’ He said, ‘May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!” [8]

Regarding the statement, “May your mother be bereaved of you, O Mu’adh!” The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is “May his mother lose him”, rather what is intended is persuasion and exhortation”. [9]

[1] Sahih at-Tirmidhee Number 2407

[2] Al-Bukhaari. 6474

[3] Siyar 7/368]

[4] Hilyatul Awliyaa 3/20]

[5] 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/

[6] Fiqhul Ad’iyah Wal-Adkaar’ parts 3 & 4’ page 167

[7] Jaami Al-Uloom Wal-Hikam page144

[8] Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1. By Shaikh Abdur Razzzaq Al-Badr- may Allah preserve him.

[9] Sharh Al-Arba’een An-Nawawiyyah’ by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (may Allaah have mercy upon him). Hadeeth Number 29, page 295]

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, 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, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

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

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

Click to access Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

An Example of Tale-Carrying That Led to Severe Consequences For The Perpetrator

Written by Abdullah Jallow on . Posted in Featured, Fitnah, Morals and Manners - 'Akhlaaq', Sin.

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

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

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

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”. [1] [end of quote]

We all know that this type of behaviour leads to evil consequences- deception among the people, rancour, conflict and animosity, or even transgression. It is an extremely harmful behaviour that destroys the genuine trust, love, compassion and affection between people. Therefore, regardless of a person’s calm demeanor, gentle speech, and soft approach, do not rush to confide in anyone unless you are absolutely certain, as well as the fact that what you are discussing is truth, and not lies, slander, rumour or speculation.

One of the most dangerous people are those who, after knowing that two parties hold strong differing personal opinions, approach both sides under the guise of a sincere or truthful adviser. So, do not involve everyone who approaches as an adviser, for there are people who inquire about one party’s view on a matter and clearly show agreement during conversations, then they approach the other party and transmit speech to them in a manner that would be perceived as an attack.

Therefore, be selective who you involve in your personal disagreements because there are people whose lack of courage and honesty prevents them from speaking the truth and being frank, so they hide their views and go between two people to create conflict while portraying themselves neutral, even if they have already made known their views to the first party, but transmit such a view to the second party solely as the view of the first party, thus, the two parties may harbour suspicion and strong disagreement towards one another, while the transmitter portrays himself or herself as neutral. Therefore, it is important to be cautious regarding whom you speak to, whom you confide in, whom you involve in your personal disagreements, as not everyone who appears righteous is either truly a good adviser, one who truly desires rectification or someone who will stand up for the truth when the going gets tough. You reserve the right to take your time to trust people with regards to your personal affairs regardless of the status of the individual you want to deal with.

[1] Siyar Aʿlām al-Nubalāʾ. 4/561