Skip to main content

A Faqih who could be challenging to work with

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

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

Ibn Kamil, may Allah have mercy upon him.

Shaikh Al-Islam, Al-Allamah, Al-Hafidh, Al-Qadee, AbuBakr Ahmad Bin Kamil Bin Khalaf, Bin Shajarah al-Baghdadi, a student of Muhammad Ibn Jarir at-Tabari, may Allah have mercy upon him.

He, may Allah have mercy upon him, was born in the year 260 AH. He narrated from: Muḥammad Ibn al-Jahm al-Samaree, Muḥammad ibn Saʿd al-Awfee, Abdul Malik ibn Muḥammad al-Raqaashee, al-Ḥasan ibn Sallaam al-Sawwaaq, Muḥammad ibn Maslamah al-Waasitee, and others of their generation.

Ad-Daraqutnee al-Ḥakim, Ibn Rizqawayh, Abu al-Alaa Muḥammad ibn al-Ḥasan al-Warraaq, Yaḥyah ibn Ibraaheem al-Muzakkee, Abu al-Ḥasan al-Ḥammaamee, Abu ʿAli ibn Shaadhaan, and others, narrated from him. Abu al-Ḥasan ibn Rizqawayh said: “My eyes have not seen anyone like him, and I heard him mention his date of birth”.

Al-Khaṭeeb said:

“He was from the scholars of the Ahkam (of the Shariah), the sciences of the Qur’an, grammar, poetry, and history, and he had authorships in that. He held the position of judge at Kufa”.

Ad-Daaraqutnee said:

“He was Mutasaahil and may (sometimes) narrate from his memory that which is not in his book, and Ujub (self-amazement) ruined him”.

Ibn Shajarah died in the month of Muḥarram in the year 350 AH, at the age of ninety.

Ad-Daaraqutnee said:

“He (Ibn kamil) did not give weight to anyone among the Fuqahaa”. Ibn Ad-Dhahabee said: “I came across some of his more elevated-isnad narrations, and he was among the seas of knowledge, but self-amazement made him fade away (drop out of sight)”.

He wrote a book on Qiraa’aat. He has an authorship on Ghareeb Al-Qur’an, a book (titled) “Mujaz al-Taʾweel An Muʿjiz at-Tanzeel, a book on history and a book on contracts (Ash-Shurut).”

An Excerpt from Siyar A’lam An-Nubulaa 15/54

[6] Humility of The Scholars

Written by Abdullah Jallow on . Posted in Brotherhood, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Repentance, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Imam Abu Bakr Ibn Al-Arabi Al-Maliki, may Allah have mercy upon him, said: Muhammad Bin Qasim Al-Uthmani, may Allah have mercy upon him, told me more than once:

“I arrived in Fustat one day, then I went to the gathering of Shaikh Abi Al-Fadl Al-Jawhari, may Allah have mercy upon him, and there I witnessed a statement that he uttered to the people. And that which he stated – in the first gathering when I sat with him – was that ‘The Messenger, peace and blessings of Allah be upon him, طلق – i.e. he did divorce, ظاهر – i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, and آلى – i.e. he made an oath to abandon his wives for a month”.

When he (i.e. Shaikh Abi Al-Fadl Al-Jawhari) left, I followed him until I reached his house with a group of people; then he sat with us in the vestibule and acquainted them with my affair because he saw a stranger [i.e. I (Muhammad Bin Qasim)] and did not know the person among those who came to him before. When most of them departed from him, he said to me, “I see that you are a stranger; do you have anything to say?” I said, “Yes”. He said to his companions, “Excuse him from having to speak in your presence”, so, they got up and I stayed alone with him. I said to him, “I attended your gathering today so that Allah may bless me (with some of the knowledge you possess), and I heard you say, ‘Allah’s Messenger [peace and blessings of Allah be upon him] آلى – i.e. he once made an oath to abandon his wives for a month and what you said was true; طلق – i.e. he did divorce women, and what you said was true, and you said that Allah’s Messenger, peace and blessings of Allah be upon him, ظاهر i.e. he did utter the statement to a wife, ‘You are like my mother’s back’, but this never happened and can never be correct to say that it happened because Az-Zihaar [i.e. to say to one’s wife, ‘You are like my mother’s back’ (i.e. unlawful for me to approach)] is an evil statement and false speech, and this can never be uttered by the Prophet, peace and blessings of Allah be upon him”. He hugged and kissed my forehead, and said, “I repent from this statement. May Allah reward you on my behalf as a good teacher”.

I departed from his presence, and the next day I went early to his gathering, but he was in the Central Masjid before me and was sitting on the pulpit. When I entered the Masjid and thus he saw me, he called out at the top of his voice (saying), “Welcome, my teacher. Make room for my teacher”. So, the people turned towards me and their eyes stared at me! O Abu Bakr! And you know me – meaning, he (i.e. Muhammad Bin Qasim Al-Uthmani) was indicating to Ibn Al-Arabi about his extremely shy character because when someone greeted him by surprise, he would feel shy – due to his extreme shyness – and turned red as if his face was painted with Gulnaar (pomegranate blossom). He (i.e. Muhammad Bin Qasim) continued, “People hastened towards me, raising their hands towards me (i.e. acknowledging me) and nudging me until I reached the pulpit, and I did not know in which part of the earth I was due to my extreme shyness (i.e. shocked), whilst the Masjid was overcrowded with people and I sweated due to shyness. Then the Shaikh turned towards the people and said to them, ‘I am your teacher and this is my teacher! Yesterday, I told you that Allah’s Messenger آلى – i.e. he once made an oath to abandon his wives for a month; طلق – i.e. he did divorce women, and ظاهر i.e. he once uttered the statement to a wife, ‘You are like my mother’s back’, and neither did a single one of you give me the correct understanding nor respond to me, but he (i.e. Muhammad Bin Qaasim) followed me to my house and said such and such to me. I repeat (i.e. right now) what took place between him and I, repent from yesterday’s statement, and return to the truth. Whoever hears it from those who were present, let him not rely on what he says, and let the one who is present convey this affair to the absent one. May Allaah reward him with good’”. Then he (i.e. Shaikh Abee Al-Fadl) started supplicating a lot and the people responded with Aameen.

Ibn Al-Arabi stated – after narrating this incident- “So look – may Allah have mercy upon you – at this firm adherence to the religion and an acknowledgment of the people of knowledge given by this man – whose leadership was manifest and whose worth was well known- to a stranger whom he neither knew nor where he came from! Follow his example and you’ll be led aright”. [Ahkam Al-Qur’an 1/248-249]

———————————

Zihaar: Allah [The Exalted] says:

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآٮِٕهِم مَّا هُنَّ أُمَّهَـٰتِهِمۡ‌ۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡ‌ۚ وَإِنَّہُمۡ لَيَقُولُونَ مُنڪَرً۬ا مِّنَ ٱلۡقَوۡلِ وَزُورً۬ا‌ۚ وَإِنَّ

Those among you who make their wives unlawful (Az-Zihar) to them by saying to them “You are like my mother’s back.” They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an evil statement and a lie. [Surah Al-Mujaadilah. Ayah 2]

Done and Dusted: Why the Focus and Relentless Attacks Against Shaikh Abu Iyaad in Particular?!

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

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

Before I begin this specific article, I want to make it clear that its aim is to defend the honour of a brother. The Messenger, peace and blessings of Allah be upon him, stated:

“Whoever defends the honour of his brother, Allah will protect his face from the Hellfire on the Day of Resurrection”. (Sahih Sunan at-Tirmidhee 1931)

I ask Allah for sincerity in this matter and hope He rewards me for this effort, as well as everyone else who stands up for others upon truth, Amin. The individual I am defending has not requested my support, nor have I informed him of my intention to do so.

Furthermore, some of those people targeting the victim are people I have known personally for many years and remaining silent may make them think that their ongoing attacks – even after the victim has openly defended himself in the most beautiful manner with proof- can carry on with impunity. However, even if they continue, they know that their deed is openly rejected by one who was close to them. Finally, as you can see this is simply a personal defense – neither in the name of the Masjid Account nor in the name of any group of people. To proceed:

 

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

ﻭﻟﻴﺲ ﻟﻠﻤﻌﻠﻤﻴﻦ ﺃﻥ ﻳﺤﺰﺑﻮﺍ ﺍﻟﻨﺎﺱ
ﻭﻳﻔﻌﻠﻮﺍ ﻣﺎ ﻳﻠﻘﻲ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ،
ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻣﺜﻞ ﺍﻷﺧﻮﺓ ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﻋﻠﻰ
ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻱ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺈﻟﻰ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإثْمِ وَالْعُدْوَانِ
وليس لأحد منهم أن يأخذ على أحد عهداً بموافقته على كل ما يريده وموالاة من يواليه ومعاداة من يعاديه،بل من فعل هذا كان من جنس جنكز خان وأمثاله الذين يجعلون من وافقهم صديقاً واليا، ومن خالفهم عدوَّا باغيا، بل عليهم وعلى أتباعهم عهد الله ورسوله بأن يطيعوا الله ورسوله ويفعلوا ما أمر الله ورسوله ويحرموا ما حرم الله ورسوله ويرعوا حقوق المعلمين كما أمر الله ورسوله، فإن كان أستاذ أحد مظلوماً نصره، وإن كان ظالماً لم يعاونه على الظلم بل يمنعه منه كما ثبت في الصحيح أنه قال:
(انصر أخاك ظالماً أو مظلوماً. قيل: يا رسول الله: أنصره مظلوماً فكيف أنصره ظالماً؟. قال تمنعه من الظلم فذلك نصرك إياه).
وإذا وقع بين معلم ومعلم أو تلميذ وتلميذ أو معلم وتلميذ خصومة ومشاجرة لم يجز لأحد أن يعين أحدهما حتى يعلم الحق، فلا يعاونه بجهل ولا بهوى، بل ينظر في الأمر، فإذا تبين له الحق أعان المحق منهما على المبطل سواء كان المحق من أصحابه أو أصحاب غيره، وسواء كان المبطل من أصحابه أو أصحاب غيره، فيكون المقصود عبادة الله وحده وطاعة رسوله واتباع الحق والقيام بالقسط
قال تعالى
يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

It not allowed for the teachers to initiate (illegal) partisanship between the people and do that which would cause enmity and hatred between them; but rather they should be brothers who cooperate upon righteousness and piety, as Allah [The Exalted] said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression]. [Al-Ma’idah. 2]

It is not allowed for anyone of them to receive a pledge from anyone to be in agreement with him in everything he wants – having allegiance to the one he is allied to and enmity against the one he harbours enmity, and whoever does this is similar to Genghis Khan and his ilk (in this affair), who take as their loyal friends the one in agreement with them and the one who oppose them as a rebellious enemy; rather it is obligated on them and their followers (i.e. the teachers) to fulfil the covenant of Allah and His Messenger by obeying Allah and His Messenger, doing that which Allah and His Messenger have commanded, declare unlawful that which Allah and His Messenger have declared unlawful, and preserve the rights of the teachers in the manner commanded by Allah and His Messenger. So, if one’s teacher is oppressed, he should help him; but if the teacher is the oppressor, he should not aid him in his act of oppression; rather he forbids him from it, as it has been established in the authentic books of hadeeth that the Prophet [peace and blessings of Allah be upon him] said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Messenger! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” [Sahih Al-Bukhari 2444]

If an argument and dispute occurs between a teacher and another teacher, or between a student and another student, it is not permissible for anyone to help one of them until he knows the truth – neither to aid him based on ignorance nor desires; rather he he examines the affair, so if the truth becomes clear to him, he helps the one who deserves to be helped (due to him being upon the truth) against the one upon error – regardless whether the one who deserves to be helped is one of his companions or the companion of someone else, or whether the one upon error is one of his companions or the companion of someone else. Therefore, the aim is only to worship Allah alone, obedience to Allah’s Messenger, adherence to truth and establishment of justice. Allah [The Exalted] said:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين، إن يكن غنياً أو فقيراً فالله أولى بهما، فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيراً

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. [Surah An-Nisaa. Ayah 135] [Majmu Al-Fataawaa. 28/15-17. paraphrased]

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

The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always:

[قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [Al-Mulakh-khasul Jameel Fee Bayaan Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87]

I present the disagreement between these two individuals who are familiar to me and many others. In this brief article, I remind myself about honestly putting aside personal biases, attachments to one or the other, preferences or aversions towards either party, familiarity with one over the other, or who holds the higher status in various regions. Instead, I should pay close attention to the documentation regardless of who is being or has been supported by individuals with titles such as Shaikh, Al-Allamah, or Mufti. The aim should be solely to examine the evidence and ask Allah sincerely to enable one to follow proof and help one another upon righteousness and piety. Read here: https://abuiyaad.com/w/arafat-lies

Now, with regards to some of those people whose twitter accounts have become a tool for diverting attention from the main issue- may Allah rectify their affair and not allow us to adopt their way in dealing with this issue- who are well known to me, I remind myself and them of the hadith in which the Messenger, peace and blessings of Allah be upon him, said:

“Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous).

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen.

This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person of whether he is entitled to it or a falsifier. So, he takes if entitled or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

This hadith is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fath Al-Bari]

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

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [Sharaf Ashab al-Hadith p. 41]

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

“Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [Al-Majruhin 2/15] [end of quotes]

Thus, we all need to scrutinise our intentions without any ulterior motives. These issues should not involve name-dropping, immunity, the misuse of influential figures, using prominent names to justify attacks on innocent individuals, or evading accountability, nor retaliating under the guise of genuine advice. All of this is detrimental as it blurs the distinction between right and wrong. The real question isn’t whether anyone stands with me, but rather sincerely asking Allah to protect us from harm and from causing harm to others.

Indeed, those whom Allah has blessed with maturity and honesty during every disagreement do not turn away from facts and continue attacking a person whose correct stance is the same as that of many others. But one may wonder, why all this venom against Shaikh Abu Iyaad, may Allah protect him? This is because, after the overwhelming proofs have been presented, those finding it hard to come to terms with it have now turned the matter into attacking symbols! Instead of adhering to the proofs, they think that Shaikh Abu Iyaad represents a group that threatens its narrative; thus, they attack him rather than address the main issue. This is because attacking a specific person is more emotionally satisfying than engaging with facts. In addition, it is as if Shaikh Abu Iyaad is responsible for that which their own hands have sent forth; thus, scapegoating him because, for them, being louder than him until the main issue is forgotten will solve the problem. It will note solve the problem, read here again: https://abuiyaad.com/w/arafat-lies

These people do not understand that this is not a struggle for influence or fame, nor should a person seek to merely belong somewhere through attacks, rather than asking Allah for guidance towards what is right, to evaluate proofs and adhere to them. Shaikh Abu Iyaad’s persistence upon what is right is commended, and regardless of the intensity of the attacks, neither he nor sensible and honest people will submit, even if the attackers use him as a convenient focal point for their anxieties that exist well beyond him.

So, finally, as for myself, I ask Allah to continue granting me and others the Tawfiq to distinguish between attack and proof, mere reaction and honest evaluation, neither uttering wild guesses nor fearmongering, neither name-dropping nor exaggeration, and nor uttering dubious analogies which the attackers have started using to liken Shaikh Abu Iyaad to Dr Muhammad Bin Hadi, may Allah rectify his affair. Rather, Shaikh Abu Iyaad was foremost in combatting the followers of Dr Muhammad. Read below:

https://www.manhaj.com/manhaj/articles/uyryh-documents-and-resources-for-countering-and-exposing-the-musafiqah.cfm

With the Tawfeeq of Allah, one adheres to the objective, preserve the credible proofs, only engage with clear goals, not play the personalisation game, or respond emotionally to give the attackers the desperate relevance they’ve been seeking. One should remain upon the proofs and not employ the useless snooker strategies of the attackers in seeking to divert attention from the tangible facts that are as clear as the mid day sun. One should engage in a productive manner and adhere to the proofs found here: https://abuiyaad.com/w/arafat-lies and give no attention to the useless relentless repetition against Shaikh Abu Iyaad.

Beware! Relentless Repetition Is Used Nowadays On Social Media to Propagate Misinformation

Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognise the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition.

Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [The Psychology of crowds 132-136]

We 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, tranquility, 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). [As-Saheehah Number 1301]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [Sharh Saheeh Muslim 5/50]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140]

We ask Allah to protect us and the attackers from useless and fruitless arguments after the proofs have been established. https://abuiyaad.com/w/arafat-lies

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

“The most hated of men in the sight  of Allah is the one who is most quarrelsome”.

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

A warning against argumentation, falling into evil behaviour and its severe (consequences), especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so;  but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best.

The hadith is a warning against lying during argumentation, falsehood and adorned speech until one changes falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this takes place from a person who is extremely quarrelsome, goes into excess in the matter and does not feel shy in the presence of Allah- neither fears punishment in this life nor in the next life. When it is the case that the extremely quarrelsome person is blameworthy, the person who has good conduct – if entitled to something – during an argument and other matters, will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is from the characteristics of the people of Iman – those whom Allah praised in the Qur’an and the Prophet, peace and blessings of Allah be upon him, praised them in the pure Sunnah. (1)

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

Al-Hasan (al-Basree) said, “The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted, he praises Allah and if it is rejected he praises Allah”. [Sharh As-Sunnah]

Al-Allamah Salih Al-Fawzan, may Allah have mercy upon him, said:

The wise man is the one who posses wisdom, and wisdom is to place something in its place. Similarly, the wise one means the one with understanding. He does not debate (with) a fruitless debate that is devoid of benefit. He propagates his knowledge and if accepted he praises Allah. This is what is sought after.  If it is not accepted, he is absolved of his responsibility and the proof is conveyed. “He praises Allah” because he established and conveyed the proof, and fulfilled what is required of him, and the guiding of the hearts is in the hands of Allah. (2)

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”. (3)

(1) An Excerpt from at-Taleeqaat Al-Maleehah Alaa Silsilah Al – Ahadith As-Saheehah. 1/26

(2) An Excerpt from It’haf Al-Qari Bitta’liqaat Alaa Sharh As- Sunnah Lil Imam Barbahaaree. 2/265-266

(3) An Excerpt from Sharh Hilyah Talib Al-Ilm page 246

 

Dishevelled, Dusty and Turned Away From Doors

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

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

This is because the Prophet, peace and blessings of Allah be upon him, said:

“Many a person with dishevelled hair and covered with dust is turned away from the doors (whereas) were he to swear by Allah (about something), Allah will fulfil it”. [1]

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

This type of person is one whom the people drive away from their doors in humiliation, but he is someone that if he were to swear by Allah about something, Allah will make it happen as an honour for him- by answering his request and safeguarding him from sin with regards to his oath. This is due to his great station in the sight of Allah [The Exalted], even though he is someone despised in the sight of the people. It is said that the meaning of [الْقَسَمِ in this hadeeth is (الدُّعَاءُ – supplication) and (إِبْرَارُهُ ) means (إِجَابَتُهُ -the response to the supplication)]. [2]

This person is a close friend among the close friends of Allah and were he to swear by Allah (about something), Allah would make it happen due to his high status in the sight of Allah, even though he is driven away from the doors. If he intercedes (for someone), his intercession will not be accepted; if he is absent, he is not missed, but he is a great one in the sight of Allah. Do not scoff at a believer whatever his status is, for indeed a believer is noble in the sight of Allah, Glorified be He, free from all imperfections, The Most High. A believer has a station, rights and status in the sight of Allah. [3]

We ask Allah not to allow us to be deceived by the good opinions people hold about us, as Imam Al-Qahtaanee, may Allah have mercy upon him, said

“And You (Allah) have placed love for me within the hearts….And the affection from You is through mercy and kindness….And You have spread – amongst the people – good about me… And conceal my acts of disobedience from their eyes…And you have made my good mention amongst the people common (or widespread)…until you made them all my brothers….By Allaah, if they knew the repugnance of my secret affairs (or inner self)….The one who meets me would have refused to give me Salaams…And they would have turned away from me and loath my companionship…And I would have brought disgrace upon myself after being honoured…But you conceal my faults and deficiencies…And you dealt with my sins and transgression with forbearance (i.e. gave me the opportunity to repent)…So all praise and commendations- by way of my thoughts, limbs, and tongue- is Yours…. [4]

[1] Sahih Muslim. Number 2662. Kitaab Al-Bir Was-Silah Wal Aadab

[2] An Excerpt from “Sharh Saheeh Muslim” 15/144’ publisher: Dar Kutub Al-Ilmiyyah’ 1st ed. (1421AH- Year 2000)

[3] An Excerpt from “It’haaf at-Tullaab Bi-Sharh Mandhumah Al-Aadab. 101-102

[4] Refer to first lines of Al-Qahtaanee’s Nuniyyah

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [105]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Fatawa-Rulings, Fitnah, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Telephone Link Between Al-Allamah Rabee, may Allah have mercy upon him, and the “Strangers Brigade” dated 2nd Ramadan 1420 AH (1999)

Questioner: The brothers here have realised that there is no path to guidance and truth except by returning to the scholars — the scholars of Ahl Al-Sunnah — in this era, asking them, and adhering to their statements thereafter. Now, we present to you the most critical issue currently unfolding on the Algerian scene, which is the ongoing conflict between us and the ruling regime for the past eight years. We seek to know your opinion on this matter together with the largest platoon.

We have questions that we urgently need you to clarify the truth for us, so we hope, dear Shaikh, for a thorough and clear explanation. Please open your heart to us and perhaps Allah may guide back to the truth those who have strayed from it, and Allah’s aid is sought!

First question: What is your opinion on the ongoing conflict in Algeria? On what basis do you form your statements and stance, dear Shaikh, knowing that we adhere to the Salafi methodology, uphold the banner of Ahl As-Sunnah Wal Jama’ah, and disassociate ourselves from Jama’ah Takfir Wal-Hijrah that commit massacres and atrocities? We also disassociate ourselves from the proponents of illegal partisanship who revolve around elections and partisanship, among other things?

The Shaikh Responded: May Allah reward you with goodness. I am currently preparing to go to the prayer at Masjid Al-Haram. I want to remind you of the fatwas from scholars and Imams of the Sunnah in this era, such as Shaikh Al-Albani, Shaikh Ibn Baz, and Ibn Uthaymeen. Have you heard and read their fatwas?

Questioner: Yes, we have received them, but some doubts have prevented us from benefiting from them, and we need your answers to these, O our Shaikh.

The Shaikh: Therefore, the answers to these questions will be postponed until I return from prayer at the Masjid Al-Haram. Then, the Shaikh made another appointment for later that same day. But before the call ended, the Shaikh added: I have a quick question for you: What percentage of these individuals are Salafis?

Questioner: They are a large group, O our Shaikh, a very large group!

The Shaikh: Good, if they are Salafis, why didn’t they refer to the scholars before getting involved in this problem?

Questioner: They were actually relying on a fatwa from Shaikh Nasir Ad-Din al-Albani — I mean — an old fatwa, but it has now become clear that it wasn’t — you know — as strong and sound as they thought, and Allah knows best.

The Shaikh: Good, InShaAlllah, in any case, the investigation will continue later.

And at the appointed time, the revolutionaries contacted the Shaikh

Questioner: We would like to inform you that the ones speaking to you now are your brothers from Algeria, specifically the fighters of the “Salafi Group for Preaching and Combat”, and we are part of one of its brigades: “The Strangers Brigade” in Bouira. Of course, we’ll return after having received insights from the scholars, and we would like to present you with some questions. We had already given you the initial part this morning, and now we are providing you with the details, InShaAllah. Generally, I would like to provide you, our Shaikh, with an overview of the events that have transpired from the beginning until today; so that you have a complete picture of what has occurred, InShaAllah.

As you know, our Shaikh, the issue began with the emergence of the “Islamic Salvation Front” on the scene. The concept of partisanship and elections came into play, but then the elections were halted, leading to the events that unfolded during that time. In 1992, a group among the Takferis initiated acts of violence, while the “Islamic Salvation Front”, during that period, was only supporting the fight through media, encouraging the youth to participate. After that, it spread among the brothers that Shaikh Nasir Ad-Din al-Albani had issued a fatwa regarding this fighting, saying: “Hasten! Hasten!” There is an audio recording from that time, amidst the media circumstances and the changing conditions, I mean the youth began to join these fighters in waves.

The Shaikh: Let me hear the tape of al-Albani.

Questioner: What Shaikh?

The Shaikh: Let me hear the words of Shaikh al-Albani where he said “Hasten! Hasten”.  I say: Let me listen to the voice of Shaikh Al-Albani, whose fatwa you have relied upon.

Questioner: The tape is available, but it is based on a reality that does not correspond to the one that the Shaikh was asked about; it did not provide the correct circumstances. It was made to seem to him that there were certain provisions, and that there were 7 million and 3 million, and so forth. Thus, the Shaikh said: “Hasten! Hasten!” as if he understood the opposite of the true circunmstances, leading to the situation that occurred.

The Shaikh: I say, may Allah bless you: Praise be to Allah, and peace and blessings be upon His Messenger, his family, and his companions, and those who follow his guidance. Now, I see that you distinguish between the Salafis and the Takfiris?

Questioner: Yes, indeed!

The Shaikh: From what you’ve said, I understand that you disassociate yourselves from those who declare an unrestricted takfir against the people. Does this imply that you also engage in takfir?

Questioner: Yes, indeed! Yes, indeed! We are not in that manner, but rather in a different way.

The Shaikh: What is your form of takfir?

Questioner: The group declares takfir on the ruler, which is why they have revolted against him.

The Shaikh: The ruler, the army, the ministers, and those around them?

Questioner: Yes indeed! Anyone who joins the ruler’s faction is fought alongside him!

The Shaikh: Do they fight him on the grounds that he is an unbeliever?

Questioner: No, not in the sense of a specific act of disbelief. Not every individual in the faction is considered specifically an unbeliever, O our Shaikh!

The Shaikh: Do you consider the ruler to be an unbeliever at present?

Questioner: Yes, indeed!

The Shaikh: Why do you label him as such?

Questioner: Based on the fact that he has set aside Islamic law and replaced it with man-made laws, and he has fought against Muslims, and Shaikh Nasir Ad-Din al-Albani has issued a fatwa on this matter, as I mentioned to you earlier.

The Shaikh: No! Now, what about the new fatwa from Al-Albani?

Questioner:  The new one? This is where our confusion and bewilderment lie, O our Shaikh!

The Shaikh: Al-Albani declares the rulers of Algeria to be disbelievers? Did Al-Uthaymeen or Al-Fawzan say that the rulers are disbelievers? Laa Hawla Walaa Quwwata Illaa Billaah!

Questioner: They did not say that, O our Shaikh.

The Shaikh: Good, and you believe that their disbelief is evident and that there is a proof from Allah, as if they said that Islam is not suitable, that it is backward, and that these laws are better than Islam. Did they say this?

Questioner: We have not heard this from them, O our Shaikh.

The Shaikh: Therefore, you have no clear evidence that they are unbelievers upon a clear (blatant) disbelief. This should be treated according to what has been mentioned in the hadiths that have been transmitted from Allāh’s messenger, peace and blessings of Allāh be upon him, about the Muslim’s stance towards a deviated ruler – the rulers whose good deeds you know and approve and disapprove of their evil deed, about whom he (the Prophet) was said: “They are guided by other than my guidance and follow a path other than my Sunnah”. And there are many hadiths on this matter to the extent that when the Prophet was asked: “Should we fight them?” He replied: “No, not as long as they establish prayer among you”. This means they deviate while in Islam to the very end. If they continue to pray and claim to be Muslims, they should not be fought or rebelled against. Do you understand these points?

Questioner: We listen to you, our virtuous Shaikh, and we are learning from you now.

The Shaikh: Yes, may Allah bless you, study these hadiths, study the statements of the scholars, and study the speech of Al-Albani. You must seek knowledge. Then I ask you: after eight years, what are the fruits of this fighting? What have the Muslims gained from this Jihad?

Questioner: So far, nothing, Shaikh!

The Shaikh: How many have been killed, how much wealth has been lost, how many rights have been violated, and so on?

Questioner: A lot! A lot!

The Shaikh: So many! So many! You have supported this situation, you have backed the Takferis who shed blood, and they have been emboldened by your, and you aided them. You say that you are Salafis and that you oppose their views, but they benefit from your support, and their boldness (in committing crimes) against this society increases through you, crushing them, leaving them with neither (practice of the) religion nor worldly possessions! Is Islam pleased with these qualities?!

Questioner: No, our Shaikh! We have indeed had conflict and disputes with them.

The Shaikh: What led the Algerian people, including its youth, students, and others, to embrace Salafism? Was it this current situation or the time of the revolution and turmoil?

Questioner: The current situation is not better!

The Shaikh: Good, you fought to improve the situation compared to what it was?

Questioner: Yes, indeed! Yes, indeed! It’s an evil situation, O our Shaikh, it’s an evil situation until now!

The Shaikh: Do you not find a lesson in this?! Isn’t this proof that this jihad stemmed from ignorance, and (dubious) Fatwas, we ask Allah for safety. They did not seek guidance from scholars, and instead took the wicked ones – ignorant ones- as leaders – who issue rulings without knowledge, leading themselves and others astray, and they did not stop at misguidance only, but went further to spill blood and destroy Islam. Islam has been severely and horrifically destroyed in Algeria due to the actions of these people!! Perhaps if they had not rushed and had approached knowledge with insight, the Islamic state in Algeria might have been a reality. However, due to their ignorance and ill intentions—because their motives are corrupt and they seek only power—they do not aim to elevate the word of Allāh. They desire to ascend to the pinnacle of governance, which is why they have created elections, democracy, and empty rhetoric. Their only focus is on wrestling with the rulers, and their sole concern is to reach the heights of power. After achieving that, they turn their backs on Islam, just as their counterparts have done in Sudan, Turkey, and elsewhere.

If these individuals were to gain power, they would increase fear and oppression among the people, straying further from Islam…So now… take heed from what has transpired, and roll up your sleeves to gain knowledge and guide this good nation back to the Book of Allah and the Sunnah of the Messenger, so that it may return to its former state before this turmoil, and then advance towards achieving the goals that Islam aspires to.

Questioner: Our Shaikh! According to your statement, it seems that one cannot declare a ruler to be a disbeliever, even if he rules by laws other than what Allah has revealed, until the scholars make such a judgment.

The Shaikh: Yes! The scholars must first see a clear act of disbelief, and then after the fatwa is issued, the question arises whether to fight or not; because Allah said:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِن قُوَّةٍ وَمِن رِبَاطِ الخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ

And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.  [Al-Anfal 60]

This applies if they are unbelievers (i.e. a declared war under a Muslim ruler). I had some young men come to me at the beginning of this conflict, and I asked them: Have you prepared for battle, considering they are disbelievers in your eyes? They replied: No! I said: You do not have power, while they possess aircrafts, tanks, and so much more, backed by Britain, America, and all the other nations. You have nothing at your disposal, so you haven’t prepared the necessary measures to instill fear in the enemy of Allah. Instead, you have only prepared what encourages the enemy of Allāh against you and Islam. Even if the ruler is openly a disbeliever, in Algeria or elsewhere, it is essential to refer to the scholars. They are the ones who can assess the benefits and harms, determining when fighting is justified and when it is not, and so on. It should not be left to the foolish, the ignorant, or those with ambitions for power. This is a mistake, and you have seen the consequences of this recklessness.

You must repent to Allah, the Exalted, for you may not escape accountability before Him regarding the blood that has been shed, the honour that has been violated, and the wealth that has been stolen and plundered. So turn to Allah with a sincere repentance — may Allah bless you — for you bear the responsibility before Allah, the Mighty and Majestic, because you have participated with these people. Therefore, repent to Allah with a sincere repentance for what has happened to the rights of the Muslims… the oppressed. Then roll up your sleeves, for Allah accepts repentance. And roll up your sleeves in earnest pursuit of knowledge, and call upon your brothers who remain in the mountains to repent and return to Allah. Convey to them the likes of this.

An except from this video: https://youtu.be/2-IZRfLsxwY?si=xrNXOqvl3OgmTchk

The motivation behind sharing this excerpt stems from a conversation I had with Ustadh Zaid Khalid, may Allah preserve him, some time ago. We discussed how even senior scholars refer to their elders, during which he remembered this incident and provided me with this Youtube video.

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

[2] Private Gatherings and Conversations

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, 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:

يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

On the Day that Allāh will resurrect them all (from their graves) and inform them of what they did (of evil) while they (will have) forgotten it. Allāh has enumerated it (all), and Allāh is a witness over everything. Have you not considered that Allāh knows what is in the heavens and what is in the earth (and that nothing remains hidden from Him)? There is no secret counsel of three except that He is their fourth, nor of five except that is their sixth, and nor less than that or greater except that He is with them (through His all-encompassing hearing, seeing and knowledge) wherever they may be. Then He will inform them (the hypocrites and their allies) of what they did on the Day of Resurrection. Indeed, Allāh is all-knowing of everything.

أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ الْمَصِيرُ
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ

Have you not considered those (hypocrites and their allies) who were prohibited from secret counsels, then they revert to that which they were prohibited from, and converse among themselves with sin and (plots of) aggression (against the believers) and disobedience to the Messenger? And when they (the hypocrites) come to you, they greet you (with pre-Islāmic greetings) (or: they, the Jews, greet you with words intended as a curse) by that which Allāh does not greet you (which is “salām”, the greeting of peace) and they say among themselves: “(If Muḥammad is indeed a prophet) why does Allāh not punish us for what we say?” Sufficient for them is (the) Hell that they will burn in, and what an evil destination (it is). O you who believe (or: O you who hypocrites who claim to believe) (or: O you who believe in Moses), when you hold secret counsel then do not converse with (speech that involves) sin, (and which is about) aggression and disobedience to the Messenger, but converse with righteouness and piety. And fear Allāh to Whom you will be gathered. [1]

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

التناجي بين اثنين فأكثر، وقد تكون في الخير، وتكون في الشر.
النجوى هي: التناجي بين اثنين فأكثر، وقد تكون في الخير، وتكون في الشر.
فأمر الله تعالى المؤمنين أن يتناجوا بالبر، وهو اسم جامع لكل خير وطاعة، وقيام بحق لله ولعباده والتقوى، وهي [هنا]: اسم جامع لترك جميع المحارم والمآثم، فالمؤمن يمتثل هذا الأمر الإلهي، فلا تجده مناجيا ومتحدثا إلا بما يقربه من الله، ويباعده من سخطه، والفاجر يتهاون بأمر الله، ويناجي بالإثم والعدوان ومعصية الرسول، كالمنافقين الذين هذا دأبهم وحالهم مع الرسول صلى الله عليه وسلم.

An-Najwaa (secret counsel) is between two (people) or more. It may be regarding (something) good and maybe evil. Therefore, Allah, The Most High, commanded the believers to converse privately (in pusruit) of Bir, which (i.e. Bir) is comprehensive term that includes every good and (act of) obedience (to Allah and His Messenger), fulfilment of Allah’s rights and the (rights of) His servants. And Taqwa (in this context) is a comprehensive term regarding the abandonment of all prohibitions and sins. A believer fulfils this divine command, and you will not find him in private counsel and conversation except upon that which draws him closer to Allah and distance him from His wrath. (As for the) Fajir (evil sinner), he is apathetic towards Allah’s command and engages in private counsel for sin, transgression and disobedience to the Messenger, like the hypocrites whose normal practice and situation is as such towards the Messenger, peace and blessings of Allah be upon him. [2]

[1] https://www.thenoblequran.com/q/#/verse/58/6 https://www.thenoblequran.com/q/#/verse/58/7
https://www.thenoblequran.com/q/#/verse/58/8 https://www.thenoblequran.com/q/#/verse/58/9

[2] Paraphrased from Tasfir As-Sadi

O Allah! Place Reality of This Ayah In Our Hearts and Enable Us To Strive For Wholesome Relationships

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [Al-Ma’idah. 2]

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

This Ayah contains all the Masaalih [beneficial affairs] for the slaves in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord; for indeed every servant [of Allah] finds himself within two circumstances and obligations – either [required] to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include [righteous] association, companionship, aiding one another upon what Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir [virtue] and Taqwaa [piety], for it is basis of all affairs of the religion. As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, just as Talq Bin Habeeb, may Allah have mercy upon him, said:

“When Fitna occurs, extinguish it with Taqwa”. So the people said, “What is Taqwa?” He said, “You act in obedience to Allah upon a light from Allah [i.e. Iman, sincerity etc] and hoping for reward from Allah. And you abandon disobedience to Allah upon a light from Allah and fearing the punishment of Allah”.

This is the best of that which has been stated regarding Taqwa, for indeed there has to be an aim and a goal behind every deed. A deed cannot be considered an act of obedience to Allah and an act that gets one close to Allah until it is based on Iman, so that which leads to the performance of that deed is solely due to Iman – neither [Un-Islamic] customs nor [evil] desires, neither seeking praise nor status and other than it; rather it should be solely based on Iman and the aim behind it should be to attain Allah’s reward and seeking after Allah’s Pleasure. [1]

Allah, The Most High, said:

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

Friends on that Day will be foes one to another except the pious. [Az-Zukhruf 67]

Abu Hurairah reported that the Messenger of Allaah said: Allah will say on the Day of Judgement:

“Where are those who love each other for the sake of My Glory? Today, I will shelter them in my shade on a day when there is no shade but mine [i.e. the shade from Allah’s Throne(a)]”. [2]

Anas, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Whoever possesses the following three qualities will have the (delight) of faith: The one whom Allaah and His Messenger become dearer to him than anything else; the one who loves a person and he loves him only for the sake of Allaah, and the one who hates to revert to disbelief as he hates to be thrown into the fire”. [3]

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

“There are not two people who love each other for the sake of Allaah, and then they split from each other, except that it is due to a sin of one of them”. [4]

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

This Hadith shows that to love one another, the religious and worldly benefits it contains is legislated in the Sharee’ah. Regarding the religious benefits of this love, (it brings about) co-operation upon righteousness and piety. As for its worldly benefits, it (leads to the attainment) necessities of life that are sought after. Those who love one another are attached to each other and remain upon that until one of them commits a sin that leads to the destruction of this legislated love- the love that was established for the sake of Allaah and for the sake of Islamic brotherhood. Therefore, it is a good thing that the person (i.e. the one at fault) abandons the sin he committed, which was the cause of separation between them, so that brotherhood for the sake of Allaah is restored as it was before, and so that both the religious and worldly benefits of that brotherly love can continue. The basis of the sin committed by one of them may have occurred without any external influence (i.e. was solely the person’s fault), or it may have occurred due to tale-bearing and instigated by some of the devils amongst mankind- those who hasten to caused corruption in the earth.

Loving one another for the sake of Allah, The Mighty and Majestic, carries reward that has been mentioned in the Shariah texts. Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Allaah will give shade to seven on the day when there will be no shade but His”…and amongst those people are: “Two people who love each other only for the sake of Allah and they meet and part in Allah’s cause only”. [Al-Bukhari 660] [5]

Footnote a: Refer to Fat’hul Baaree 4/63 and also Al-Allamah Rabee, rahimahullah, has a Risaalah on this topic. Visit link: http://www.rabee.net/ar/articles.php?cat=8&id=149

We ask Allah to grant us the Tawfiq to act upon everything mentioned in the above Prophetic narrations and overlook our shortcomings. Indeed, rectification is not achieved through victim mentality, emotional appeals, snooker tactics, borrowed status – treating another person’s authority or status to upgrade ours. We ask Allah to enable us to strive to restrain our souls and bless us with truthful companions who constantly remind us that this behaviour is an illusion.

We ask Allah to bless us with with truthful companions who will interact with us strictly based on our actions and not merely who we are attached to. Indeed, it is piety and truthfulness that should be the goal, neither impunity nor provoking others to step into a pecking order where one seeks to outrank others by association.

We ask Allah to protect our weak souls from playing status games, instead of being truthful to ourselves, acknowledgeging our shortcomings, dealing with facts and realities, and adhering to the well known boundaries during mutual dealings, and not overstep them.

We ask Allah to bless us with the ability to act based on clear proof and direction, but not merely because the one who mentions something is connected to so and so.

Furthermore, we ask Allah to protect us from wanting validation and special treatment when we err or comnit wrong doing, rather, we ask Him to bless us with brothers who are gentle, compassionate and forgiving, while helping us to reform.

Indeed, none can demand preferential treatment due to their connections while persisting in wrong. May Allah grant us the courage to desire being ordinary, even if ignored and vilified, while giving precedence to clarity and justice.

We ask Allah to protect us from inflating ourselves through others, and bless us with companions who will challenge this fantasy – those who will speak to us directly and normally as peers and not over-acknowledge any connection we have. This is not disrepect, rather, it is reality based, for indeed, when truth must be said, a person must be sperated from the proxy. Distinction between us and the truth has to be made, and cannot be obscured by name-dropping. Accontability must be separated, regardless of one’s image, abundant knowledge, charisma, reputation or social status, for these are not evidence of innocence. In the absence of this distinction, our weak souls would hide behind names and personalities due to a desire to conceal honest dialogue and instead making it abstract and emotional.

Borrowed status will not protect any of us nor earn us genuine trust. Similarly, demanding trust without striving for good behaviour, self-scrutuny and treating others they way we would love to be treated will not be accepted by others. Trust is reciprocal and built over time, thus, anyone demanding it straight away while withholding what would make others witness it in practice is nothing else but portraying trust as control. We ask Allah to protect our weak souls from this behaviour, for indeed, no sensible person would bargain self-respect for the cheap prize of approval.

Furthermore, good behaviour necessitates that we acknowledge the good others have done for us regardless of how big or small – whether in worldly or religious matters. We all need help and we still need help in our relationships, because co-operation upon Bir and Taqwah is the pursuit behind one’s happiness as quoted from Imam Ibn Al-Qayyim at the beginning of this article. None of us has achieved anything, except by the Tawfiq of Allah and what Allah has facilitated through others. An absence of this acknowledgement whether through our statements, indications, gestures or behaviour would imply that we want to appear “self-made.”

Similarly, we ask Allah to bless us with the ability to build friendships and companionships based on sound mutual advice with compassion, gentleness and love of truth. This should be independent of any connections we have. Khalid Bin Hayyan narrated from Jafar Bin Burqan, may Allah have mercy upon them, who said: Maymoon Bin Mihran, may Allah have mercy upon him said to me:

“O Jafar! Say what I detest (i.e. the bitter truth) in my face since a man will not have (fulfilled) advice to his brother until he says in his face what he detests”. [6]

Umar Ibn Abdul Azeez, may Allah have mercy upon him, said:

Whoever advises his brother to rectify affairs related to his religion and gives him insight into a worldly affair has perfected their relationship and fulfilled his obligation of (brotherhood) to him”. [7]

Finally, as social media, especially Tiwtter (X) has become a place for seeking validation and connections, we ask Allah to bless us with the ability to strive to maintain independence and not to care the least for validation – not fearing being unpopular because of the choices we make to retweet this or that. None of us should allow others to make us feel this way because it takes away the objectivity of a person, thus, one is lured into the notion that mere visibility is equal to virtue and silence with indifference. Name-dropping or borrowed status is becoming rife on twitter, so, one must exercise caution. All of it is a waste of time and time is very precious.

“Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. [Hilyah Al-Awliya 2/139]

Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:

There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. [Az-Zuhd Al-Kabir. 294]

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

It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote a] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. [Saydul Khatir 34]

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

Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. [Al-Fawaid. p44]

We 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). [As-Sahihah 1301]

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

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

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

[2] Muslim 2566

[3] Al-Bukhaari Number 16

[4] As-Sahihah 637

[5] Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad 1/445-446]

[6] [Siyar A’lam An-Nubulaa. 5/75]

[7] Tarikh at-Tabari 6/572]

The Summit of Human Potential: Four Defining Qualities

Written by Abdullah Jallow on . Posted in Aqeedah, Brotherhood, Da'wah - Calling To Islam, Featured, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Allah, The Most High, said:

وَٱلۡعَصۡرِ
إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ
إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss. Except those who believe (in Allāh, His Angels, Books, Prophets, the Last Day and the Divine Decree) and work righteous deeds (which are sincere and correct) and mutually advise each other (in calling to and abiding by) the truth and mutually advise each other with patience (in facing the inevitable harms brought by calling to the truth).

https://www.thenoblequran.com/q/#/sura/103/1

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

“Imam Ash-Shaafi’ee, may Allah have mercy upon him, said that if all the people pondered on this Surah, it would have sufficed them”.

The clarification of this is that the fulfillment of four matters (mentioned) in this Surah will lead a person to attain the highest level of human perfection. The first is acquaintance with the truth, the second is to act upon the truth, the third is to teach the truth to the one who is unaware of it and the fourth is to exercise patience while learning the truth, acting on it, and teaching. Allah mentioned these four matters in this Surah and made an oath by “(the phenomenon of) time” that everyone is in a state of loss besides those who believe and perform righteous deeds, and they are those who act upon the truth, enjoin one another to the truth while exercising patience in the path and being steadfast. This is the pinnacle of human perfection because perfection necessitates that a person attain perfection himself and enable others to do so.

And this is attained through rectification of the strength of one’s knowledge and action- rectification of the strength of one’s knowledge is attained through Iman and rectification of the strength of one’s actions is attained through righteous deeds; then enabling others to attain this perfection through teaching, exercising patience upon this path and enjoining one another to exercise patience in the path of knowledge and righteous action.

This Surah, despite its shortness, is one of the most comprehensive Suras of the Qur’an that gathers good in its entirety, and all praise and thanks is due to Allah Who revealed and assured that His Book is sufficient besides everything else – a cure for every disease and a guide to every good. [1]

It is not enough that one knows the truth and exercises patience, but (also) one has to command, guide, and urge others towards it. When it is the fact that others besides these people are losers, it is well known that disobedience and sins blind the sound discernment of the hearts and prevent them from understanding the truth as it should be understood, thus their strength of determination is weakened, the heart is exposed to random thoughts until its understanding and conduct goes the opposite way, so he perceives falsehood as truth and truth as falsehood, good as evil and evil as good, turns away from his journey towards attaining Allah’s Pleasure and the home of the afterlife (i.e paradise), and proceeds towards the residence of the futile souls that are pleased with the worldly life, satisfied with it, heedless of Allah and His signs (revelation, lessons etc), and abandons preparation to meet Allah (i.e. by way of upright believe and righteous deeds). Had there not been any other punishment due to one’s sins other than this, it would have been (enough as a) demand that one abandon this path and distance from it. [2]

Indeed, Allah placed humans in two categories – the losers and the gainers. The gainers are those who sincerely exhort themselves with Iman and righteous deeds; exhort others by enjoining truth, which includes teaching and guiding, and enjoining patience, which necessitates that one exercises patience. So, the two sincere exhortations are the person’s sincere exhortation of himself and his brother in Islam by enjoining truth and exercising patience upon the path, and the two characteristics of human perfection are the person’s self-perfection and enabling others to attain self-perfection (by the help of Allah).

As for the perfection of the two strengths of the soul, they are the strength of knowledge and sound observation, and these two are perfected through Iman; the strength of sound intent, love (for everything praiseworthy, especially love for Allah) and knowledge, and they are perfected through righteous deeds (i.e. deeds carried out sincerely for the sake of Allah and in conformity with the authentic Sunnah), which cannot be accomplished except through patience.

Allah made an oath by “(the phenomenon of) time” because it is the period in which moral lessons and signs occur, and because the alternation of night and day under the Decree of the All-Mighty, the All-Knowing are organised to serve the welfare of the universe based on the most perfect order and organisation – alternating with one another, sometimes not much difference between them and at other times one takes from the hours of the other, the difference between the light, the darkness, the heat, and the cold, and the different periods divided into generations, years, months, days, hours and what is lesser than that! These are all signs (creations) of the Lord, The Most High- a Burhaan [proof that clarifies and distinguishes between truth and falsehood in everything] and proofs regarding Allah’s All-Encompassing Perfect Ability and Wisdom, free is Allah from all imperfections, faults, deficiencies, shortcomings.

Allah made an oath by “(the phenomenon of) time” within which human beings perform deeds for which one either receives punishment or a good recompense. He gave a notification about (the phenomenon of) time, which is the Mab’da [i.e. the beginning] and notified the performers of deeds about the Ma’aad [the Hereafter], and that just as He was not unable to initiate the beginning, likewise He is not unable to establish the Hereafter; and that His Wisdom, which necessitated the creation of (the phenomenon of) time, the performers of deeds and their deeds, and their categorisation into good and bad deeds, (i.e. deeds chosen by the person after being given free will and shown guidance through the Messengers) establishes the fact that the people are not equal, and it cannot be that the good doer will not receive a good recompense and that the evil doer will not be recompensed for his evil, and it cannot be that there will not be two groups- the gainers and the losers; but rather the human being, in essence, is a loser, except the one whom Allah shows mercy, guides, blesses with Eemaan, the ability to perform righteous deeds and command others. Besides this person is the one who is reduced to the lowest of the low. [3]

وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

And do righteous good deeds, enjoin one another to the truth and enjoin one another to patience.

This leads to the station of upright leadership and strength in the religion, just as Allah said:

 وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24]

Therefore, upright leadership in the religion is attained through patience and certainty. Patience is two types- patience when facing what has been decreed, such as calamities, and patience when fulfilling the divine legislated acts of worship – the commands and prohibitions. The fulfillment of commands is related to patience in intent and action and the second is related to patience in keeping away from what one intends and wants to do (i.e. persevere whilst keeping away from evil). The first type of patience (patience when facing the calamities decreed by Allah) is shared by both a believer and a disbeliever, a righteous person, and a wicked sinner, and one is not rewarded if it is not connected to Iman and Ikhtiyaar [i.e. the person willingly chooses to exercise patience as an act of worship devoted to Allah]. The Prophet, peace and blessings of Allah be upon him, said about his daughter (whose son was on his death bed), “She should be patient and hope for Allah’s reward.” [Al-Bukhari 1284]

Allah, The Most High, said:

 إِلَّا ٱلَّذِينَ صَبَرُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أُوْلَـٰٓٮِٕكَ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ۬ ڪَبِيرٌ۬

Except those who show patience and do righteous good deeds, those: theirs will be forgiveness and a great reward (Paradise). [Hud. 11]

Patience without sound belief and piety is like a bodily strength that is devoid of sound belief and piety.

Allah, The Most High, said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

So be patient (O Muhammad). Verily, the Promise of Allah is true, and let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Ar-Rum. 60]

Allah commanded the Messenger, peace and blessings of Allah be upon him, to exercise patience and not to be similar to those who do not have certainty due to lack of patience, since their lack of certainty is due to their lack of patience, this, they fear and frighten others. Had they attained certainty and acquaintance with the truth, they would have exercised patience – neither fear nor frighten others. The one whose certainty is little, his patience will be little, and the whose patience is little will fear and frighten others. The person who has certainty and patience is self-possessed because he has intelligence and common sense, and the one who neither has certainty nor patience is lightheaded, thus, desires and lust fling him here and there just as the wind does with something light. [4]

Sa’eed Bin Jubayr, may Allah have mercy upon him, said:

“Patience is the person’s acknowledgment that what has afflicted him is from Allah, seeking for reward from Allaah and hoping for Allaah’s good recompense. Indeed, a man may be in a state of distress whilst he is being whipped, but you see nothing from him except patience”. [5]

Regarding the statement “Patience is the person’s acknowledgment that what has afflicted him is from Allah”, Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

It is as if this statement is an explanation of the statement “Innaa lil laah – to Allah we belong”. So, the person acknowledges that he belongs to Allah and his owner does whatever He wants with him.

Regarding the statement “Seeking for reward from Allah”, Imaam Ibn Al-Qayyim said:

It is as if this statement is an explanation of the statement “Wa Innaa Ilayhi Raaji’oon – and to Him (i.e. Allaah) we shall return”, meaning we shall return to You so that you reward us due to our patience and the reward for being patient during calamity will not be lost.

Regarding the statement “Indeed, a man may be in a state of distress whilst he is being whipped, but you do not see from him except patience”, Imam Ibn Al-Qayyim said:

Patience is not that one bears the whip, rather it is to restrain the heart from getting angry with Allah’s decree and to restrain the tongue from complaining about Allah. Whoever is whipped and his heart is displeased with Allah, he is not a patient person”. [6]

The person who has no certainty in faith (or lacks certainty) does not remain steadfast, rather he acts carelessly, whereas certainty is that firm Iman in the heart based on (sound) knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion. Al-Hasan Al-Basri, may Allah have mercy upon him, said:

If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who had insight as well as patience, then he is the one mentioned by Allah in the Ayah:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah. 24] [7]

 

A Practice of The Companions – By Imam Al-Albaanee, may Allah have mercy upon him

Whenever two men among the Prophet’s companions met, they would not depart from one another, except after one of them recited to the other:

“By (the phenomenon of) time (which Allah manifests through His creation of night and day and in which the servants perform their deeds). Indeed, (all of) mankind is in loss”.

In these narrations is that one gives Salaam when departing [i.e. one of them gives Salams to the other when departing after meeting].

The other benefit we derive (from this report) is that the companions adhered to this deed and that is the recitation of Surah Al-Asr [i.e. before departing after meeting, one recites Surah Al-Asr to the other and then gives Salaam], because we (firmly) believe that they were far removed from initiating – in the religion – a newly invented act of worship as a means of getting close to Allah, thus, the only reason they did this was due to something established by Allah’s Messenger, peace and blessings of Allah be upon him, either based on a statement of his, deed or tacit approval. [8]

We ask Allah:

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

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

[1] An Excerpt from Miftaah Daarus Sa’aadah page 61. slightly paraphrased

[2] An Excerpt from Al-Jawaab Al-Kaafi 135-136. slightly paraphrased

[3] An Excerpt from At-Tibyaan Fee Aqsaam Al-Qur’aan 83-88. slightly paraphrased

[4] At-Tibyaan Fee Aqsaamil Qur’aan 83-88. Slightly paraphrased

[5] As-Sabr Wath-Thawaab Alayhi. By Ibn Abee Dunya page 113

[6] Iddat As-Saabireen pages 183-184

[7] Al-Fawaa’id’ pages 293-300

[8] Silsilah Al-Hadeeth As-Saheehah. Number 2648. Vol 6. pages 307-309

Justice Above Status, Truthful Testimony Required, and Severe Warning Against Deception and Oppression

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, Worship - 'Ibaadah'.

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

Equal Application of the Law On All Those Have Reached The Age of Accountability In Islamic Law – Regardless of The Status of The Guilty Party

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [1]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [2]
Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [3]

 

The Reality Does Not Change Due to Deception During Disputes, One Must Give Truthful Testimony and Stand Firmly For Justice Regardless of The Status of Parties Involved In a Dispute

The Messenger, peace and blessings of Allah be upon him: “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadith

The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgement of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous).

This Hadith contains a refutation against those who say that the Messengers possess knowledge of the unseen.

This hadith also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it.

This hadith shows that the one who receives a judgement in his favour is more aware than every other person of whether he is entitled to it or a falsifier. So, he takes if entitled or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment].

This hadith shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

This hadith is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [4]

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 Most High, 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 said]: [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 said:

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 said:

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 said:

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 said:

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 Yahud [i.e. those Yahud who disbelieved in the Prophet and hated him in Madinah] used to distort words when giving Salam 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.

When it is the case that a witness is required to bear witness based on what the matter 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. [5]

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

There is no one among the people of hadith who showed favoritism (or behaved in a biased manner) in hadith — neither toward his father, his brother, nor his son. Ali ibn Abdillah Al-Madini, may Allah have mercy upon him, was an Imam of hadith in his era, however, not a letter is reported from him with regards to strengthening (the reliability of) his father; rather, the opposite of that is what has been narrated from him. [5.1]

Imam Ibn Hibban, may Allah have mercy upon him, said: “Ali Ibn Al-Madini, may Allah have mercy upon him, was asked about his father, so he said: ‘Ask someone else’. They said: ‘We ask you (in particular)’. He lowered his head (in silence for a while), then he raised his head and said: “This is the religion, my father is weak (in hadith)”. [5.2]

 

Be Warned Against Oppression

Tawus al-Yamani, may Allah have mercy upon him, entered the presence of Hisham ibn Abd al-Malik, addressing him with a grave warning: “Beware of the Day of the Call”. Hisham, said: “What is the Day of the Call?” Tawus replied, the statement of Allah:

فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنةُ اللَّهِ عَلَى الظَّالِمِينَ

And a caller will call out among them, ‘The curse of Allah is upon the wrongdoers” [Al-A’raf: 44]

At this, Hisham collapsed due to shock! Tawus then said: “This is the humiliation of mere description; how will it be when faced with reality?” [6]

Mubarak Abu Hamad, may Allah have mercy upon him, said: “I heard Sufyan Al-Thawri, may Allah have mercy upon him, saying to Ali ibn Al-Hasan Al-Sulami, may Allah have mercy upon him: ‘My brother, do not harbour any feeling of covetousness towards the people of vain desires due to their indulgences, nor the blessings they enjoy; for ahead of them lies a day when feet will slip, bodies will tremble, skin complexions will change, standing will be prolonged, reckoning will intensify, and hearts will flutter until they reach the throats. Oh, what regret they will feel for the pleasures they pursued! And beware of oppression, an ally to the oppressor, accompanying him, sharing a meal with him, smiling in his face, or receiving anything from him; for you would then be his supporter, and support is partnership. Do not oppose the people of piety, nor befriend the sinful, nor associate with the disobedient, and steer clear of all that is forbidden, and be wary of those who engage in it'”. [7]

Sa’id ibn Abd al-Aziz, may Allah have mercy upon him, said: “Whoever does good should expect a reward, and whoever does wrong should not be surprised by the consequences. Whoever seeks honour through unjust means will receive humiliation in truth, and whoever accumulates wealth through oppression will be left in poverty without injustice. [8]

Muawiya ibn Abee Sufyan, may Allah be pleased with him and his father, said: “I feel ashamed of oppressing someone who has no supporter against me except Allah.” [9]

Umar ibn Abdul Aziz, may Allah have mercy upon him, once wrote to some of his governors: “If your power over the people tempts you to oppress them, remember the might of Allah over you, the fleeting nature of what you bring to them, and the permanence of what they bring to you”. [10]

We ask Allah:

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

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [11]

[1] Saheeh Muslim. 1688a

[2] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[3] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

[4] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari

[5] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[5.1] Sharaf Ashab al-Hadith p. 41

[5.2] Al-Majruhin 2/15

[6] Az-Zawājir ʿan Iqtirāf al-Kabāʾir 2/124

[7] Ḥilyat al-Awliyāʾ 7/24

[8] Siyar Aʿlām al-Nubalāʾ 8/36

[9] al-ʿIqd al-Farīd 1/30

[10] Siyar Aʿlām al-Nubalāʾ 5/131

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