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A delusion of some American Evangelists concerning Gog and Magog

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Refutations.

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

Abu Huraira, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Today the wall (barrier) of Gog and Magog has been opened so much”. (In order to explain it), Wuhaib made the figure of ninety with the help of his hand. [Sahih Muslim 2881]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked: Is the emergence of Gog and Magog one of the signs of the Day of Judgment?

Answer: Yes, it is one of its greatest signs, but is one of the first ten signs. After the Mahdi, Dajjal, and the descent of Jesus, Gog and Magog will emerge. They are the fourth sign, thus, during the era of the Messiah, son of Maryam, and the Dajjal, Gog and Magog will appear. [1] [end of quote]

Certain deluded individuals among American Evangelists – advocates of corrupt doctrines, altered and nullified scriptures – equate Russia and another geopolitical adversary with the figures of Gog and Magog. In fact, the assertions made by these individuals are merely a scheme to bolster the geopolitical aspirations of their politicians, aiming to rationalise conflict through distorted and abrogated scriptures. Only the infallible divine texts of the final revelation – the Qur’an and authentic Sunnah – should be given consideration regarding this matter.

Allah’s Messenger and what has been revealed to him are the authorities one must study in order to understand the subject of trials and tribulations before the end of time. As a result, one cannot return to the following matters: the narrations of the people of the Scripture (Jews and Christians), opinions and dreams, weak and false narrations, analogy, and political, economic, or socialist analysis. That is because the narrations about the trials and tribulations, the signs of the Hour, and the strife that will occur are from the (affairs) of the Religion, and the Religion is Tawqeefee (i.e. its source can only be established from the divine texts of the Qur’an and the authentic Sunnah). So, whatever is reported from the Prophet with authentic chains of transmission about (upcoming events) is necessary for a Muslim to believe, whether it appeals to the intellect or not, and this is the reality of one’s testimony that Muhammad is Allah’s Messenger.

Allah (The Most High) said:
وَمَا يَنْطِقُ عَنِ الْهَوَىٰ
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Nor does he (Muhammad) speak of (his own) desire. It is only an Inspiration that is inspired. [An-Najm. 3]

Allah (The Most High) said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُو

And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)].[Al-Hashr. 7]

Umar [may Allah be pleased with him] reported: One day while we were sitting with Allah’s Messenger [peace and blessings of Allah be upon him] there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said: “O Muhammad, tell me about Islam”. The messenger of Allah said: “Islam is to testify that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadan, and to make the pilgrimage to the House if you are able to do so.” He said: “You have spoken rightly’’ And we were amazed at him asking him and saying that he had spoken rightly. He said: “Then tell me about Iman.”He said: ”It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof.” He said: “You have spoken rightly”. He said: “Then tell me about Ihsan.” He said: “It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you”. He said: “Then tell me about the Hour”. He said: “The one questioned about it knows no better than the questioner.” He said: “Then tell me about its signs.” He said: “That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings.” Then he took himself off and I stayed for a time. Then he said: “O Umar, do you know who the questioner was?” I said: “Allah and His messenger know best”. He said: “He was Gibreel (Gabriel), who came to you to teach you your religion”. [Sahih Muslim. Kitaab al-Iman. Chapter: Imaan, Islaam and Ihsaan. Hadith Number: 8]

The testimony in this hadeeth is the statement of the Prophet, “He was Jibreel, who came to you to teach you your religion”. Therefore, the principle in the preceding hadeeth is that the Prophet asked a question concerning the Hour and its circumstances, and he established that it is something contained in religion. The trials and tribulations, circumstances, and strife associated with the (portents) of the Hour are from the religion, and it is not for anybody to speak about it based on their own (opinions, views, analysis, interpretations, etc.). [2]

Allah, The Most High, said:
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَفْعَلُونَ

And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth. Surely, Allah is All-Aware of what they do. [Yunus 36]

وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie. [Al-An’am 116]

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَفْعَلُونَ

And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth. Surely, Allah is All-Aware of what they do. [Yunus 36]

أَلَآ إِنَّ لِلَّهِ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

No doubt! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact they follow not the (Allah’s so-called) partners, they follow only a conjecture and they only invent lies. [Yunus 66]

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

And there are among them unlettered people, who know not the Book, but they trust upon false desires and they but guess. [Al-Baqarah 78]

Also read: https://abukhadeejah.com/dajjal-false-messiah-jesus-gog-magog/

A preposterous assertion concerning the emergence of Gog and Magog.

Whimsical statements about the end of the world and its signs

[1]https://binbaz.org.sa/fatwas/21980/%D9%87%D9%84-%D8%AE%D8%B1%D9%88%D8%AC-%D9%8A%D8%A7%D8%AC%D9%88%D8%AC-%D9%88%D9%8A%D8%A7%D8%AC%D9%88%D8%AC-%D9%85%D9%86-%D8%A7%D8%B4%D8%B1%D8%A7%D8%B7-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9

[2] An Excerpt from Mawqif Al-Muslim Min Al-Fitan. 15-16

Allah descends in a manner that befits His Majesty-free from all resemblance to the creation

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Purification of The Soul, Refutations, Worship - 'Ibaadah'.

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

The student should memorise the text of some of the ahadith transmitted in this subject matter in order to protect himself, rebut the falsehood of the people of falsehood, and the false explanations and distortions of the people of falsehood.

The ahadith to be memorised are:

The Prophet, peace and blessings of Allah be upon him, said: ”Our Lord descends to the lowest heaven every night, during the last third part of night and says: ‘Who is asking me; who is calling upon Me; who is seeking My Forgiveness”’. [1]

The above statement cannot be uttered except by Allah. It cannot be uttered by an angel because if an angel was to say this, he would have declared himself a partner to Allah.

The Prophet, peace and blessings of Allah be upon him, said: ”Our Lord descends to the lowest heaven every night, during the last third part of the night and says: ”I am Al-Malik; I am Al-Malik”. [2]

The Prophet, peace and blessings of Allah be upon him, said that when our Lord descends, He says: ”My slaves are not to ask anyone besides Me”. [3]

This statement cannot be uttered by an angel, rather only Allah can utter this statement.  Imam Abdul Ghaniyy Al-Maqdisi, may Allah have mercy upon him, mentioned these two ahadith and further stated that they cut off the false interpretation of every false interpreter and the distortion of every distorter. Therefore, if the people of falsehood say that it is an angel that descends, these two ahadith will show the falsehood of their interpretations and distortions. Likewise, all these ahadith about the Nuzul state: ”Our Lord descends” and not ”An angel of our Lord descends”.

Sharh Usul Al-Aqaa’id Ad-Deeniyyah Lesson 4. By Shaikh Abdur-Razzaq al Badr- may Allah preserve him.

[1] Al-Bukhari 1145, Tamam Al-Minna 182

[2] Sahih Muslim 758

[3] Sahih Al-Jami1917

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali 83

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, 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 Ahmad, may Allah have mercy on him, said: “It is not permissible to fight against the ruler, nor rebelled against by anyone. Whoever does so is an innovator, upon other than the Sunnah and the (correct) path.”

Al-Allamah Rabee Bin Hadi, may Allah preserve him, commented as follows:

This is because rebelling against him contradicts the established texts from the Prophet, peace and blessings of Allah be upon him, and opposes a mighty principle from the principles of Ahl As-Sunnah Wal Jama’ah. Even if he (the ruler) is a disbeliever, he should not be rebelled against unless there is ability to do so, and there is a preponderent benefit, without a preponderent corruption. In such a case, if it is possible to remove him, that is acceptable; otherwise, the basis of the matter is to exercise patience. As for if he (the ruler) is a Muslim, as long as he remains within the fold of Islam and prays, it is not permissible to rebel against him unless clear disbelief is witnessed, thus, he exits (Islam) under the conditions mentioned. (Footnote a)

Sharh Usual As-Sunnah Lil-Imam Ahmad. Page 59

[videopress d13YKRgz]

Footnote a:

https://www.spubs.com/sps/sp.cfm?subsecID=MSC05&articleID=MSC050004&articlePages=1

https://abuiyaad.com/a/fawzan-tabdil-shariah

https://abuiyaad.com/a/uthaymin-secular-laws

Principles Regarding The Rulers – By Abu ‘Iyād Amjad Rafiq

Ahlus-Sunnah wal-Jamā’ah believe that rebellion against the rulers is forbidden

Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah and the Scholars of the Salaf.

Argument of a querrelsome despot uprooted

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Purification of The Soul, Refutations, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

Have you not seen (contemplated with your heart) him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): “My Lord (Allah) is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrahim (Abraham) said, “Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.). [Al-Baqarah. 258]

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

There is a difference of opinon among (the Mufassiroon) regarding the timing of this debate. Muqatil, may Allah have mercy on him, stated that after Ibrahim, peace be upon him, broke the idols, Namrud imprisoned him and later brought him out to be burned. Namrud asked, “Who is the Lord you urge us to worship?” Ibrahim, peace be upon him, replied, “My Lord is the one who gives life and causes death.” Others say that this (occurred) after Ibrahim was thrown into the fire, during a time of drought when people sought food from Namrud. If someone approached him for food, he would inquire, “Who is your Lord?” If the person responded, “You are my Lord,” he would then offer to sell them food. [1]

أَلَمۡ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبۡرَٲهِـۧمَ فِى رَبِّهِۦۤ

“Have you seen (contemplated with your heart and eyes) him who disputed with Ibrahim (Abraham) about his Lord (Allah)”……Meaning, his insolence, ignorant attitude and obstinacy, and arguing about that which there is no doubt! Nothing led him to this behaviour except because” Allah had given him the kingdom”, thus, he transgressed and rebelled, and considered himself as one in control of those under his authority, which led him to argue with Prophet Ibrahim about Allah’s Lordship and claimed that he can do the same thing as Allah does.

Prophet Ibrahim said to him, “My Lord is He Who gives life and death” – Meaning, “Allah alone is in absolute control of everything”. Then Ibrahim mentioned two specific things – life and death. This is because they the greatest things in Allah’s absolute control. Life is the beginning of the worldly life and death is the beginning of what is to occur in the afterlife.

Then the one (the king) who sought to ague against Ibrahim said, “I give life and cause death”, but he never said, “I am the One Who gives life and death, because could not claim that he is not in need of anyone to interfere in the matter; instead, he only claimed that he could do what Allah does by killing someone and sparing someone’s life. Prophet Ibrahim saw the fallacy in his argument and utterence of speech that is not even worthy of being a Shubhah (i.e. an ambiguity portrayed as wholesome truth) let alone a proof, so he said to him, “Verily! Allah causes the sun to rise from the east”.

Ibrahim mentioned something that can be clearly seen and affirmed by everyone including this disbeliever. “Then cause it you to rise from the West”. This compelled him to bring proof if he is truthful in his claim.

When Ibrahim uttered this to him, about which he neither had the ability to present an ambiguity to make Ibrahim’s proof look confusing nor could he find something to disparage it, he was utterly defeated – lost for an answer, his proof cut off and his ambiguous statement toppled. (2)

He Who brings life and death (Allah) has absolute control over the existence and creates everything in it, including absolute control of its celestial bodies and their movements. The sun rises everyday from the east, thus, if you were god, as you claim, who gives life and cause death, make the sun rise from the west. (3)

This is the situation of an obstinate falsifier who wants to confront truth and overcome it, because he will be defeated and subdued. This is why Allah said:

وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

And Allah guides not the people, who are Zalimun (wrong-doers, etc.)]; instead He abandons them to their disbelief and misguidance. (4)

[1] An Excerpt from Tafsir Al-Baghawi

[2 ] An Excerpt from Tafseer As-Sadi.

[3] Tafseer Ibn Katheer

[4] An Excerpt from Tafseer As-Sadi

The combined efforts of all the creation to help or harm you

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

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

From Abū al-ʿAbbās ʿAbd Allāh bin ʿAbbās (raḍiyallāhu ʿanhuma) who said:

I was behind the Prophet (ṣallallāhu ʿalayhi wasallam) one day when he said, “Young man, I shall teach you some words. Be mindful of Allāh and Allāh will protect you. Be mindful of Allāh and you will find Him in front of you. When you ask, then ask only of Allāh, and when you seek aid, then seek aid from Allāh. Know that if the whole ummah gathered together to benefit you with something, they will not benefit you except with something that Allāh had written for you, and if they gathered together to harm you with something, they will not harm you except with something that Allāh had written for you. The pens have been lifted, and the scrolls have dried.” And in a narration from other than al-Tirmidhī (there occurs), “Be mindful of Allāh and you fill find him in front of you. Be acquainted with Allāh in prosperity and He will know you in hardship. Know that whatever passed you by was never going to befall you and whatever befell you was never going to pass you by. Know that aid comes alongside patience and that relief comes with difficulty and ease comes with hardship.” [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires.

As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the story of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [2]

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

The Prophet, peace and blessings of Allah be upon him, made it known in this statement that if the entire Ummah were to unite in an effort to benefit you, they would only be able to do so with what Allah has decreed for you. Therefore, if you receive any benefit from them, then know that it is from Allah, as He is the one who has ordained it.

The Prophet did not say: “If they gathered to assist you, they would not be able to help”,  rather, he stated: “They would not be able to assist you except with what Allah has decreed for you”.

There is no doubt that people benefit one another, assist one another, and support one another; however, all of this is decreed by Allah for a person. The blessing in this belongs to Allah, The Mighty and Majestic, first and foremost. He is the One who provides for you with those who can help you, show you kindness, and alleviate your hardship. On the other hand, if they were to gather to harm you, they would not be able to do so except with what Allah has decreed for you.

Belief in this necessitates that a person devotes himself to his Lord and relies solely on Him, and does concern himself with anyone, as he knows that even if all of creation were to gather to harm him with something, they would not be able to harm him, except with something that Allah has decreed for him, thus, he places his hope in Allah and holds firmly to Him, and unconcerned about the creation even if they gather against him. This is why we find people among the early generations of this Ummah who, when they relied on Allah and placed their trust in Him, they were not harmed by the schemes of the schemers or the envy of the envious.

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and fear Allah, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Aal Imran 120] [3]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

[1] Nawawi’s Forty Hadith https://www.nawawis40hadith.com/nw/hadith/19/faith-in-al-qa%E1%B8%8D%C4%81-wal-qadar

[2] An Excerpt from:  “Athar Al-Ibaadaat Fee Hayat Al-Muslim 15

[3] Sharh Riyad As-Salihin 1/491-492

A true caller to Islam not bothered whether praised, promoted, or ostracised

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

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

Allah, The Most High, said:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ

I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism).

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

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705].

Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet, peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007)

The Greatest Pleasure in Both the Afterlife and the Worldly Life

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, 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.

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

The greatest pleasure in the afterlife is the pleasure of seeing Allah, Glorified be He and free is He from all imperfections, as it has been reported in the authentic hadith: “They [the people of paradise] will not be granted anything that is more beloved to them than seeing Him [Allah]”. This is the fruitful outcome of knowing Him and worshipping Him in this worldly life. The best thing in this worldly life is to possess knowledge and awareness of Him and the best thing in the afterlife is to see Him. [Majmu Al-Fataawa. 14/163]

The Impact of Worship In The Life of a Muslim
https://salafidawahmanchester.com/wp-content/uploads/2024/06/Impact_of_Worship_In_The_Life_of_a_Muslim.pdf

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [81]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Seeking Knowledge, Shirk, Sin.

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

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said that the outcome for those who engage in theological rhetoric is a state of uncertainty and perplexity, while the outcome for the followers of the Sofee paths is characterised by erratic and irrational behaviour along with false claims. The innovators in religious matters among the proponents of theological rhetoric have something of a resemblance to the Jews and those who innovate acts of worship in religious matters have something of a resemblance to the Christians [i.e. those Jews and Christians who deviated after the departure of their Prophets]. This is because the (proponents of theological rhetoric) deny the truth and are led to doubt, and those (who innovate acts of worship) believe in falsehood and are led to irrational behaviour. These are like the darkness in a vast deep sea, overwhelmed by a great wave topped by another great wave, topped by dark clouds, darkness, one above another; and those are like a mirage in a desert, the thirsty one thinking it’s water until he comes up to it and discovers it’s nothing. [1]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said that the people in their pursuit of knowledge and religion have two innovated paths and a path legislated in the Shari’ah. The path of Islamic legislation involves examining the teachings of the Messenger, utilising them as evidence, and implementing the necessary actions. Therefore, it is imperative to possess knowledge based on the teachings of the Messenger and to act upon them, and merely possessing one of these two is insufficient. As for the two innovated paths, one of them is the path of people who engage in innovated theological discourse and this path is fraught with falsehood. Many of its adherents neglect the obligations prescribed by Allah and His Messenger, leading them to remain in a state of corruption in knowledge and action. Consequently, these individuals deviate towards false Judaism. The second path is taken by people who adopt methods to enhance their spiritual well-being, namely the followers of the Sufi paths, who introduce new forms of worship. These individuals tend to deviate towards false Christianity as they claim that by purifying one’s soul according to their prescribed methods, one will effortlessly acquire extensive knowledge of religious sciences without learning. The worship practices of many of these people are innovated, rather, they contradict the teachings of the Messenger. As a result, they continue to engage in corrupt actions and corruption due to their lack of understanding of the Messenger’s teachings because they do not know what the Messenger conveyed. Neither Allah’s Messenger nor his companions followed the path of those who introduced innovations in religion, such as the proponents of theological rhetoric, nor the path of the proponents of innovated worship and Sufiyyah. Instead, he adhered to what Allah had sent him with, which is based on the Qur’an and Sunnah. [2]

The Shaikh was asked: May Allah reward you with good. This is also a question from the brothers who are present, saying: Assalaamu Alaykum Warahmatullaahi Wabarakaatuhu. Virtuous Shaikh, is it permissible for me to learn (or study) theological rhetoric? Benefit me [i.e. with a response] and may Allah [The Exalted] reward you with good.

Answer: The knowledge of theological rhetoric is a corrupt knowledge and the pious predecessors – by way of consensus- declared that it is forbidden to study it due to the misguidance and evil consequences in it. Shaikh Al-Islam Ibn Taymiyyah said, “Neither does a dull-witted person benefit from it nor is an intelligent person in need of it”. An intelligent person does not need it because he is sensible in himself, in natural disposition and intellect; and a dull-witted person does not benefit from it. Even if he studied all the books of theological rhetoric, he would not benefit from it. Shaikh Al-Albani used to debate the scholars of theological rhetoric and they used to be like children in his presence, yet he never studied theological rhetoric, rather Allah granted him (sound) speech and knowledge, and there is no proof stronger than the proofs of the Kitaab [i.e. the Qur’an] and the Sunnah. The people of theological rhetoric are always defeated. By Allah, regardless of how much they (utilise) theological rhetoric and how strong they are in theological rhetoric, they are defeated in the presence of the methodology of the pious predecessors (which) is founded on the Book and the Sunnah. [3]

[1] An Excerpt from “Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah”. Page 281.

[2] Al-Mukhtaaraat Al-Bahiyyah Min Kutub Shaikhil Islaam Ibn Taymiyyah. 290-291

[3] An Excerpt from Marhaban Yaa Taalibal Ilm page 347