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The blessing is with the elders

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

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

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

“Indeed from the signs of the hour is that knowledge will be sought from the young ones”.

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

“The people will not cease to be upon good as long as they acquire knowledge from their elders, their trustworthy ones and their scholars, for if they acquire it from their young ones and evil ones, they will be destroyed”.

Shaikh Abdus Salaam Burjess, may Allah have mercy upon him, stated in Awaa’iq at-Talab pages 29-35 that this ruling is not absolute regarding the young ones, for indeed there were a group of the Sahabah and the Tabi’in who taught and gave verdicts in their young age, while the elders were present. However, the likes of these people are hard to find amongst those who came after them. If they are found and known for being upright- upon a sound [path], possess knowledge and their firmness is manifested, while there are no elders to be found, then knowledge of the Shariah is acquired from them, if they are free from fitnah! Therefore, the intent is not that the knowledge possessed by the young person is boycotted, while the elders are present; rather the intent is that the people are placed in their rightful positions.

May Allah bless the elders and the youth Amin, and protect us from the Fitan, Aameen.

Flee From Mutual Rivalry and Banners of Spin Doctors

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

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

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion.” [1]

Imam Muhamad Ibn Saaleh Al-Uthaymeen, may Allah have mercy upon him, said, “Two hungry wolves let loose on a flock! Then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock, then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves for wealth or status will corrupt the religion. Because of this, it is obligated to a person that his intention is far removed from this- far removed from craving for wealth and status in the religion. We ask Allah to aid us to accomplish this”. [2]

The seeker of leadership – even through falsehood- is pleased with a statement that contains an exaltation of him, even if it is falsehood. He becomes angered by a statement that contains a rebuke against him, even if it is truth. The (true) believer is pleased with a statement of truth whether it is for or against him and he is angered by a statement of falsehood whether it is for or against him. This is because Allah, The Most High, loves truth, truthfulness and justice, and He hates lies and oppression. [3]

Imam Ibn Qudamah, may Allah have mercy upon him, said: “Envy usually occurs between contemporaries, peers, brothers, and cousins due to everyone’s competing aspirations, which causes strife and animosity. As a result, you will find that a scholar would envy another scholar but not a worshipper, a worshipper would envy another worshipper but not a scholar, a trader would envy another trader and a cobbler would envy another cobbler. The love of material things, which are limited for those who compete for them, is the root cause of this affair”. [4]

The Imam also stated:

As for the afterlife, there are no restrictions because the one who loves knowledge and awareness of Allah, knowledge, and awareness of Allah’s angels, Allah’s Prophets, and Allah’s Mighty Dominion over the heavens and the earth, will not envy others after becoming acquainted with these affairs because they are not restricted by one another; rather, one particular individual (upright) scholar is known by thousands of (upright) scholars, and they rejoice because of the understanding he possesses. This is why there is no envy among (upright) scholars since their goal is to gain knowledge and awareness of Allah [Glorified be He and free from all imperfections], which is a vast affair. Their goal is to attain a high status in the Sight of Allah, and that which Allah has kept in the afterlife is unlimited because Allah’s loftiest blessing is the pleasure of meeting Him, which cannot be prevented or restricted, nor can some competitors in the affair make it restricted for others; instead harmony is enhanced as the competitors increase; but if wealth and status become the scholars’ goal, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of a single person, whereas knowledge settles in the heart of a scholar and the heart of the one taught by the scholar while remaining in the heart of the scholar. As a result, whoever contemplates the Greatness of Allah and His Mighty Dominion [i.e. pondering upon what Allah has created and upon the divine revelation], it will become the greatest delight for him than any other blessing, because he cannot be prevented or restricted from doing so. He will not be envious of anyone because even if others were aware of what he is aware of, it would not diminish his pleasure in the affair. You do not find people overcrowded to view the beauty of the sky because it is vast and unrestricted.

Therefore, if you are merciful to yourself, then it is obligated that you seek the bliss in which there is no hindrance and pleasure that never ceases. And the only way to find this in the life of this world is to become familiar with knowledge and awareness of Allah and the magnificent essence of His Dominion (over everything). However, if your desire is weak and you do not yearn to acquaint yourself with the knowledge and awareness of Allah, you will not find or experience its pleasure. As a result, you’re not man enough because this is a man’s affair, and yearning for something occurs after experiencing it. The one who has not tasted will not know, the one who does not know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find (anything), and the one who does not find (anything) will be among the deprived. [5]

Imam Muhammad Ibn Salih, may Allah have mercy upon them, said:

O student of knowledge! It is obligated to you to abandon (blameworthy) debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and compel his opponent to accept his statement. Therefore, if you notice (blameworthy) debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, “I do not have anything other than the truth I have mentioned to you”. (6)

Stay out of it!

The goal is to leave this world free from Fitan!

We also ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others).

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

O Allah! Rectify my religion for me: 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/

[1] Saheeh Sunan At-Tirmidhee 2376

[2] An Excerpt from at-Taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

[3]Majmu Al-Fatawa. 10/600

[4] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-201

[5] An Excerpt from ‘Mukhtasar Minhaj Al Qasidin’ page: 199-20

[6] An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

[1] Some Issues Regarding The Salah

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaah - Prayer, Worship - 'Ibaadah'.

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

When Should The People Stand Up For The Prayer In The Masjid- By Al Allamah Abdul Muhsin Al-Abbad, may Allah preserve him

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, stated:

Should they stand up at the beginning of the Iqama, at the end or when (they hear) Qad-qaamah as-salah [i.e. the prayer is about to begin]? Al-Hafidh Ibn Hajar, may Allah have mercy upon him, transmitted three statements in Al-Fath 2/120, however what is more evident is that the performers of the prayer should stand up when they hear the beginning of the Iqaamah in order to get ready and straighten the rows for the prayer.

It is reported in Sahih Muslim from Abu Hurairah, may Allah be pleased with him, who said: “The Iqaamah for the prayer would be called for Allah’s Messenger, peace and blessings of Allah be upon him, and the people would form rows before the Prophet stood up.” [Sahih Muslim 1369]

However, if the Imam is in the Masjid, the performers of the prayer should stand up when the Iqamah for the prayer is made and they see him enter the Masjid because of the Prophet’s  statement: “When the Iqamah is called for the prayer, do not stand up until you see me”. [Sahih Al-Bukhari 637 & Sahih Muslim 1365]

In another wording (of this hadith) in Sahih Muslim “Until you see that I have come out”. [Sahih Muslim 1366] [1]

 

Strengthening The Rows and Closing The Gaps Between Performers of The Prayer – By Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him

He was asked: What is common here in the Kingdom – in prayer – is the absence of closing the gaps between the performers of the prayer in their rows, in addition to the loud voices in the Masjid when reciting the Qur’an. And what is the meaning of the statement of the Messenger [peace and blessings of Allaah be upon him], “Let not one of you (raise his voice) with his recitation over the recitation of his brother”? (Please) explain these two affairs, and Allah reward you with good.

Response: Not closing the gaps is tantamount to ignorance. It is obligated on the one who witnesses this to advise his brothers. Always close the gaps. The Imams say, “Straighten up, close the gaps, come close together”, but this requires hearts that listen and ears that hear. Closing the gaps is obligataory and the Messenger [peace and blessings of Allah be upon him] commanded it. He said: “Set the rows in order, stand shoulder to shoulder, close the gaps”. This is how he [peace and blessings of Allah be upon him] commanded, so it is obligatory that the gaps in the rows are closed and (people) come close together.

As for reciting aloud, this should not be done. It is obligatory for the believer to recite in a low voice so that he does not harm (i.e. disturb or distract) those around him, and does not disturb those worshipers and reciters around him. If he is reading in the row, he reads in a low tone, so as not to disturb the people around him; unless there are people around him who are not reading and they love to hear his voice, so he raises it to the level they can hear. As for raising (the voice) and harming (i.e. disturbing or distracting) those around him who are praying or reciting, and disturbing them, (then) no. The Prophet [peace and blessings of Allah be upon him] came to a people in the Masjid and heard them reciting the Qur’an in a loud voice. He removed the curtain and said, “Verily, every one of you is calling his Lord. Let not some of you raise your voice over that of others…” (2) [end of quote]

The Prophet (ﷺ) said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off. [Sahih Abu Dawud 666]

Narrated Anas bin Malik, may Allah be pleased with him: The Prophet (ﷺ) said, “Straighten your rows for I see you from behind my back.” Anas added, “Everyone of us used to put his shoulder with the shoulder of his companion and his foot with the foot of his companion.” [Sahih Al-Bukhari 725]

An-Nu’man Bin Bashir, may Allah be pleased with him, said: Allah’s Messenger (ﷺ) faced the people and said three times; straighten your rows (in prayer); by Allah, you must straighten your rows, or Allah will certainly put your faces in contrary directions. I then saw that every person stood in prayer keeping his shoulder close to that of the other, and his knee close to that of the other, and his ankle close to that of the other. [Sahih Abu Dawud 662]

Abu Mas’ud, may Allah be pleased with him, reported: “Allāh’s Messenger, peace and blessings of Allah be upon him, used to touch our shoulders before the prayer and say: ‘Keep straight, don’t differ, lest your hearts differ'”. (Sahih Muslim 432)

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said: Meaning: Indeed, if you differ outwardly, you’ll be punished through differing of the hearts. It may also mean: let not your outward appearances differ, for indeed, their outward differing is a proof of the differing of your hearts. [3]

[1] Kutub Wa Rasaa’il Abdul Muhsin Bin Hamad Al-Abbaad Al-Badr 5/127

[2]https://binbaz.org.sa/fatwas/3011/%D8%AD%D9%83%D9%85-%D8%B3%D8%AF-%D8%A7%D9%84%D9%81%D8%B1%D8%AC-%D9%81%D9%8A-%D8%A7%D9%84%D8%B5%D9%84%D8%A7%D8%A9-%D9%88%D8%B1%D9%81%D8%B9-%D8%A7%D9%84%D8%B5%D9%88%D8%AA-%D8%A8%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D8%A1%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D9%85%D8%B3%D8%AC%D8%AF#:~:text=%D8%B9%D8%AF%D9%85%20%D8%B3%D8%AF%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%20%D9%87%D8%B0%D8%A7%20%D9%85%D9%86,%D8%A7%D9%84%D8%B5%D9%81%D9%88%D9%81%20%D8%A3%D9%86%20%D9%8A%D8%B3%D8%AF%D9%88%D8%A7%20%D8%A7%D9%84%D9%81%D8%B1%D8%AC%D8%8C%20%D9%88%D9%8A%D8%AA%D8%B1%D8%A7%D8%B5%D9%88%D8%A7 paraphrased

[3] Kashf Al-Mushkil Min Hadith As-Saheehayn 2/205

[7] Determinants of Wholesome Relationships

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

Allah [The Most High] said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah [Glorified be He and free is He from all imperfections] commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!

Then Allah [The Exalted] says: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]:

A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah [The Exalted] commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Ma’idah Ayah 8, Allah says]: [كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ – Stand out firmly for Allah and be just witnesses]. This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.

Then Allah [The Exalted] says: [وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ – Even though it be against yourselves, or your parents, or your kin]. Allah [Glorified be He and free is He from all imperfections] commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.

Then Allah [The Exalted] says: [إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ – Be he rich or poor, Allah is a Better Protector to both (than you)]- meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.

Then Allah says: [فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ – So follow not the lusts (of your hearts), lest you may avoid justice]. Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.

Then Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- meaning, Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it.

Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times.

An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

Insights From a Famous Hadith of Hudaifah – By Allamah Salih Al-Fawzan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Jahannam (Hell Fire), Jannah (Paradise), Marriage (Nikkah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

All praise and thanks be to Allah, Lord of the worlds, and may Allāh’s peace and blessings be upon our Prophet Muhammad, his family and his companions.  To proceed: Indeed, the hadith that will be addressed – in this lecture – is the hadith of Hudhaifah Bin Al-Yaman, may Allah be pleased with him. He said: 

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me.  I said, “O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good (time through Islam), is there any evil time after this good one?” He said, “Yes” I asked, “Will there be a good time again after that evil?” He said, “Yes, but therein will be a hidden evil”. I asked, “What will be the evil hidden therein?” He said, “People who will follow ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their) bad points”. I asked, “Will there be an evil time after this good one?” He said, “Yes, when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire”. I said, “O Messenger of Allah! Describe them for us”. He said, “They will be a people having the same complexion as ours and speaking our language”. I said, “O Messenger of Allah! What would you suggest if I happened to live in that time?” He said, “You should stick to the main body of the Muslims and their leader”. I said, “If they have no main body and no leader?” He said, “Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state”. [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

PDF Link

Lesson_From_a_Famous_Hadith of Hudaifah_By Mufti_Al_Allamah_Salih Al_Fawzan

 

A Brief Examination of the Foundations and Frontiers of Human Rights

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, 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.

This lecture was initially highlighted to us by our Salafi brother, a close friend and confidant, Ustadh Abu Tasneem, may Allah reward him with abundant good for consistently enhancing our understanding of various issues, Amin.

Upon listening to this lecture, we once again recognised the profound insights of our Salafi scholars, whose analyses and methodology are unparalleled, and how every subject they tackle is examined through the lens of this mighty and infallible religion of Islam. May Allah bless Al-Allamah Salih Aala Ash-Shaikh, grant him a long life filled with what is pleasing and beloved to Him, and continue to benefit the Ummah through his enlightening lessons and clarifications, Amin.

This article includes only select sections of the Shaikh’s Lecture, and we have also provided titles for different sections to assist the reader in navigating the topic with ease, InShaAllah.

  • Introduction
  • The Main Purpose Behind The Creation
  • The History of Human Rights and a New World Order
  • The Goals and Motivations Behind The Declaration of Human Rights
  • The Core Principles of Islamic Law
  • The West’s Ideas Regarding Human Rights (Freedom and Equality)
  • The Circumstances Prior to The Advent of The Final Messenger
  • The Eradication of Social Class Conflict
  • The Eradication of Structural Inequality

PDF:

Click to access A-precise-scrutiny-of-Human-Rights_1.pdf

Lecture:

[1] Determinants of Wholesome Relationships

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

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

Allah, The Most High, said:

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّا مُّبِينًا

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) shaitan (Satan) verily, sows disagreements among them. Surely, shaitan (Satan) is to man a plain enemy.

And this is from His benevolence to His servants as He commanded them with the best of manners, deeds, and statements that would surely lead to happiness in this Dunya and the Hereafter. He said: [وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ – And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best]. This is a command to utter every speech that would draws a person closer to Allah, such as (Qur’an) recitation, remembrance (of Allah), knowledge, enjoining good and forbidding evil, good and benevolent speech towards the creation in accordance with different ranks and positions. And when a matter involves choosing between two good things, then indeed, He commands that the better of the two be given precedence if the two cannot be combined. Good speech urges towards every beautiful character and righteous deed, for indeed the one who controls his tongue gains control of all his affairs.

And his statement: [إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ – (Because) shaitan (Satan) verily, sows disagreements among them]. Meaning, he strives among people to corrupt their religion and worldly affairs. So, the remedy for this is that indeed they should not obey him with regards to speech that is not good which he calls to, and that they employ gentleness among themselves in order to subdue shaitan who sows enmity between them, for indeed he is their true (or real) enemy regarding whom they are obligated to fight because he calls them only “to be among the dwellers of the blazing fire.

As for their brothers, even if Satan sows enmity between them and strives to stir up enmity, then indeed, (there should be) absolute resolve (or determination) in striving against their enemy and subdue their souls that command evil by way of which which shaitan finds his way in. Thus, by way of this, they obey their Lord, their affairs become upright, and they are guided due to their upright conduct.

An excerpt from Tafsir As-Sadi.

To be continued InShaAllah

Riba of the tongue

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

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

Allah’s Messenger [peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud [may Allah be pleased with him] said, “If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

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

Ref 1: Abu Daawud 4876

Ref 2: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

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

Ref 4: Musannaf Abdur Razzaaq 19528

Ref 5: Siyah A’laam An-Nubulaa: 4/261

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences

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

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

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences Before It Is Too Late

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

Quote: The most profound evils of knowledge and its inconsistencies arise from engaging with creation without recognizing its Creator, understanding effects without acknowledging the One who brought them into being, examining causes without considering the one who initiated those causes, and exploring paths without clear objectives. The deficiencies inherent in this type of engagement are numerous, and the harm it causes is considerable. Indeed, many atheists, along with those misled by them, are knowledgeable in the natural sciences; however, they confine themselves to this knowledge and remain unaware of its connection to the Creator and the ultimate Cause. Moreover, regarding the wonders and secrets present in these natural sciences, they see themselves as the sole possessors of such knowledge—believing that no one else understands the marvels of the natural sciences or the secrets that Allāh has embedded in nature. This perception elevates their status above others, leading them to become afflicted with arrogance and self-deception. They limit their understanding to this domain, viewing it as the ultimate conclusion, purpose, and goal, which ultimately leads to profound deviation and a lack of depth in both knowledge and intellect.

Full Article Below:

subtle poison and silent doom_pdf