Skip to main content

[5] Determinants of Wholesome Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, 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.

Allah said:

وَإِن طَآٮِٕفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَہُمَا‌ۖ فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ ٱللَّهِ‌ۚ فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ وَأَقۡسِطُوٓاْ‌ۖ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡ‌ۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them transgresses against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujuraat. 9-10]

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

Allah commanded the reconciliation between the two warring factions initially. However, if one side oppresses the other, the obligation shifts to fighting against the transgressor rather than seeking peace, as they are unjust. Attempting to reconcile in the face of such injustice undermines the rights of the oppressed group. Many unjust individuals who claim to be peacemakers often mediate between the powerful oppressor and the weak victim in a way that favours the powerful, believing they have achieved harmony, while in reality, they deny the oppressed their rightful claims. This is injustice; rather, the wronged party should be allowed to reclaim their rights. They can then be asked, with their consent, to forgo a portion of their rights without favouritism towards those in power, ensuring that there is no coercion involved in favouring others.

A reconciliation that permits the forbidden and prohibits the permissible is akin to an agreement that forbids a lawful act, allows an unlawful act, enslaves a free person, alters lineage, waives an obligation, suspends a punishment, or inflicts injustice on a third party. The permissible reconciliation among Muslims is one that is based on Allāh’s Pleasure and the satisfaction of both parties involved (based on justice). This represents the most just and rightful form of settlement, grounded in knowledge and fairness. The mediator should be well-informed about the circumstances, aware of their responsibilities, and committed to justice. The merit of this role is even greater than that of the (voluntary) fasting and prayer of a person, as the Prophet, peace and blessings of Allāh be upon him, said: ‘Shall I not inform you of something more excellent in degree than (voluntary) fasting, prayer and almsgiving?’ The people replied: ‘Certainly O Prophet of Allah!’ He said: “It is working for reconciliation between people, and spoiling it is the shaver (destruction)”. [Abu Dawud 4919]

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). [Al-Bukhari 6534] [2]

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

This is a prohibition on the believers against transgressing and fighting one another; and that if two groups of believers fall to fighting, it is obligated to others amongst the believers to prevent this great evil by bringing about reconciliation between them, mediating in the best manner that will bring about reconciliation and employing the means that will lead to that. Thus, if they achieve reconciliation that is wonderful; (3) but [فَإِنۢ بَغَتۡ إِحۡدَٮٰهُمَا عَلَى ٱلۡأُخۡرَىٰ ٱللَّهِ‌ۚ – but if one of them transgresses against the other]- Meaning, when they seek after what they are not entitled to and refuse to return to reconciliation (4); [فَقَـٰتِلُواْ ٱلَّتِى تَبۡغِى حَتَّىٰ تَفِىٓءَ إِلَىٰٓ أَمۡرِ – then fight you (all) against the one that which rebels till it complies with the Command of Allah] – Meaning, return to that which Allah and His Messenger have decided to be acted upon- good deeds, and to abandon evil, one of severest of which is fighting. [فَإِن فَآءَتۡ فَأَصۡلِحُواْ بَيۡنَہُمَا بِٱلۡعَدۡلِ – then if it complies, then make reconciliation between them justly, and be equitable]. This is a command to bring about reconciliation and be just in bringing about reconciliation, because indeed reconciliation may exist, but not based on justice, rather it maybe based on injustice and unfair treatment towards one of the two disputing groups. This is not the type of reconciliation that is stipulated. It is incumbent that one should not show favour to one of the two groups due to close blood relations, shared homeland or other goals and aims that would necessitate refraining from justice. [إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ – Verily! Allah loves those who are equitable]- Meaning, those who are just in all their rulings between people and in all those affairs entrusted to them, even including a man’s fair dealing with his wife, family and dependents by fulfilling their rights. (5)

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. (6)

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said,

“There is one who comes to two disputing parties, misguides them and does not give greater weight to the truth. He has a new doctrine which he considers to be balanced, but it is falsehood and sophistry”. (7)

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

Fujur Fil Khusumah is two types: rejecting what is obligated to you and claiming what one is not entitled to. [8]

[1] https://www.thenoblequran.com/q/#/verse/49/9
https://www.thenoblequran.com/q/#/verse/49/10

[2] Excerpts from “I’laam al-Muwaqqi’een 1/84-86

[3] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

[4] An Excerpt from Zaadul Maseer Fee Ilmit Tafseer. By Imaam Ibnul Jawzi]

[5] An Excerpt from Tafseer As-Sadi. slightly paraphrased]

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

[7] دحر إفتراءات p191

[8] https://youtu.be/FGtZtOBbif4

[4] Determinants of Wholesome Relationships

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

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

 

Make Room For Others

Allah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allah will give you [ample] room [from His Mercy]. And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]

Imam As-Sadi [may Allah have mercy upon him] said: This is a practical code of behaviour commanded by Allah to His believing slaves that when they gather in one of their gatherings, some of them or some of those who have already arrived should make room (for others); for indeed, making room for (others) to reach their goal constitutes an aspect of good etiquettes. And this is not to harm the one who is (already) in the gathering in any way; rather, he enables his brother to reach their goal without harming him, and reward is given in accordance with a deed, because whoever makes room for their brother, Allah makes room for him, and whoever shows generosity to their brother, Allah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise and leave your gathering for an (obligatory or necessary) need (i.e. prayer etc), then [فَانْشُزُوا – rise up]: Meaning, proceed towards the fulfilment of that advantageous affair because the fulfilment of such affairs is linked to knowledge and Iman. And Allah [The Exalted] will exalt in degree the people of knowledge and Iman in line with what He has allotted for them from knowledge and Iman.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning, Allah [The Exalted] rewards every doer in accordance with their deeds; if they are good, there will be good compensation; if they are evil, there will be evil retribution. And in this Ayah [i.e. 58:11] is (a mention) of the virtue of knowledge, whose beautification and advantage is to discipline oneself with its etiquettes and acts in accordance with what it necessitates. (1)

 

Be among those who have a good effect on people

Imam As-Sadi [may Allah have mercy on him] stated, “Make humility the sign by which you are recognised when you sit with the people, fear of Allah should be your protection, and providing guidance to Allah’s servants should be a habit. Be eager to (make) every meeting in which you sit one of goodness–either research into areas of knowledge or religious matters; either directing (others) to a general or specific beneficial affair, mentioning Allah’s blessings or mentioning the superior status of praiseworthy manners and good etiquettes, or warning against that which is detrimental to the well-being of one’s religious or worldly (affairs). Behave well with the young, the elderly, and your peers. Respect the person who deserves to be acknowledged and respected and treat each of them in the manner they deserve. Even if your speech is about worldly (affairs), use acceptable and good language to put your congregation at ease. Through the meetings of the people, the sensible and determined person accomplishes abundant goodness, and he becomes more beloved to them. This is because he approaches the people with what they approve and statements they desire (i.e. good), and the cornerstone for this is success in seizing control of all affairs presented before them. And these matters become more emphasised on a journey because sitting together is prolonged during a journey and the travellers need someone who revives their hearts with good statements, news of events, and jokes if all of that is true and not too much, and to assist them with the essential affairs of travel. And Allah is the One Who bestows success. (2)

 

Be cautious lest relationships are considered cliques

Al-Allamah Salih Al-Fawzaan [may Allah preserve him] says: One of the etiquettes (to be observed in a) gathering is that two (people) should not have a private conversation in isolation of a third person since it will offend him. He may harbour an evil suspicion of them that they are scheming against him, reviling him, or backbiting him, or that they are looking down on him. The Messenger [peace and blessing of Allah be upon him] said, “When three people are together, then no two of them should hold secret counsel excluding the third person”. The Messenger said, “When you are three people sitting together, then no two of you should hold a secret counsel excluding the third person until you are with some other people too, for that would grieve him”. (3)

This hadeeth discusses the manners that should be observed when seated together. When there are three persons present, it is not permitted for two of them to converse in secret because the third person will be suspicious if they do so, suspecting that they are talking about him. Also, if they communicate in private without him, he would believe that they are looking down on him and do not value him, which is why they conceal their affair from him and chat in private without him because they do not trust him. This will enter his heart, which is why the Prophet [peace and blessings of Allah be upon him] stated, “For that would grieve him,” which means that it will cause pain in his heart, and he says, “They are either speaking about me or looking down on me.” Therefore, one should speak openly while seated with others and conversation should never take place between two individuals in isolation of a third. As for when there are many individuals in a sitting—more than three—there is no damage if two people speak in private since the other people are numerous and they will not harbour anything in their hearts. If there are more than three people, then there is no harm if two people speak in private due to the statement of the Prophet, “Until you are with some other people too”. Thus, if the reason behind the warning is absent [i.e., if there are several other individuals present at the same sitting], there is no harm (i.e. if two people speak in private). (4)

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said: Also, if there are four persons, they (i..e three) should not chat in private in isolation from the fourth. The intent is that if the others are having a private chat, there should be more than one person left. There is no harm in doing so if a group speaks privately and apart from another group, as demonstrated by the hadeeth narrated by Aa’isha that the Prophet spoke to Fatimah in private in the house, but not to his wives. (5) Here is the Hadeeth: Imam Al-Bukhari Said, “Chapter: Whoever has a confidential talk with somebody in front of the people and the latter does not disclose his companion’s secret, but when his companion dies, he discloses it”. http://www.salaficentre.com/2016/10/heart-warming-incident-prophet-sallal-laahu-alayhi-wasallam-beloved-daughter-faatimah-radiyallaahu-anhaa/ (6)

 

Do Not Listen to The Conversations of The People If They Are Not Pleased With That

It is not allowed to come along and sit down next to someone who is talking to someone else because it could be that they are having a private conversation. The Prophet said, “Whoever listens to the talk of some people who do not like him [to listen] or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhari Number 7042]

Given the seriousness of the threat, one should not listen to the speech of people if they do not want others to know what they are talking about. (7)

It may be the case that two or more people get together to discuss a topic that they do not want anyone else to learn about, but a person or more becomes an obstruction by listening to their speech and (wants) to know what they are discussing, while they are not pleased with that. This is tantamount to transgression and stupidity that a person involves in something that does not concern him. And from the completion of a person’s Islam is to leave everything which does not concern him. However, there is an exception to this restriction, such as when a person listens to the speech of those who are focused on or seeking to breach the state of safety and security of Muslims. (8)

Let The Eldest One Speak – [A Hadith Brought to Our Attention By Ustaadh Abu Tasneem (Mushaf Al-Banghaalee)] https://salafidawahmanchester.com/2023/02/07/let-the-eldest-one-speak-a-hadith-brought-to-our-attention-by-ustaadh-abu-tasneem-mushaf-al-banghaalee/

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

[2] Nur Al-Basaa’ir Wa Al-baab Fee Ahkaam Al ‘Ibaadaat Wa Al-Mu‘aamalaat Wa Al-Huqooq Wal Aadaab’ pages 64-65

[3] An Excerpt from ‘It’haaf at-tullab Bi-Sharh Mandhoomah Al-Aadaab’ page 149. slightly paraphrased

[4] An Excerpt from ‘Tasheelul Ilhaami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ 6/172 paraphrased

[5] An Excerpt from ‘Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ 4/192′ footnote number 2

[6] Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh al-Bukhari 4/191

[Ref 7: An Excerpt from ‘It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab’ page 149

[Ref 8: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281

[3] Determinants of Wholesome Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, 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:

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. [5:2]

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

This verse contains all the Masalih for the servants of Allah in their worldly matters and their afterlife Hereafter amongst themselves or in their in relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either 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, which 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 and Taqwaa because it is basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus, what leads to the performance of the deed is solely due to Iman – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; instead, 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.

An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim 1/307

[2] Determinants of Wholesome Relationships

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

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

Allah, The Most High, said:

يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ

They ask you (O Muhammad) about the spoils of war. Say: “The spoils are for Allah and the Messenger.” So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad), if you are believers. [Al-Anfal. 1]

[وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ – and adjust all matters of difference among you]

Reconcile what is between you of disgruntlement, alienation, and discord through affection, love, and mutual relationship. Through this, you’ll be united and what occurred between you due to estrangement, quarrels, disputation and differing will cease. Included in reconciliation is having good manners towards them and forgiving those among them who have wronged you, for indeed through this ceases much of that which is in the hearts of hatred and alienation. And the comprehensive command that encompasses all of this is His (Allah’s) statement:

[وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ – And obey Allah and His Messenger (Muhammad), if you are believers].

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

To be continued InShaAllah

[1] Determinants of Wholesome Relationships

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

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

Allah, The Most High, said:

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

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

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

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

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

An excerpt from Tafsir As-Sadi.

To be continued InShaAllah

A profound admonition by Ali Ibn Abi Talib

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

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

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

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

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

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

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

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

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

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

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

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

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.

Beneficial Advice by Shaykh Ahmad Az-Zahrānī, may Allah preserve him

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

Beneficial Advice By Shaikh Ahmad az-Zahrani – in person – may Allah preserve him, during the recent Umrah trip with Ustadh Abdul Hakim Mitchell and some brothers from Manchester, may Allah preserve them all. Amin

All praise is due to Allāh, the Lord of all Creation. May the peace and blessings of Allāh be upon our Noble Prophet Muhammad ﷺ, His Family, His Companions and all those who follow him correctly until the establishment of the Hour.

Alhamdulillāh, during the course of our ʿUmrah trip, Allah allowed us to visit Shaykh Ahmad Zahrani حفظه الله on Sunday 7th September — after Maghrib — at his masjid, Jāmiʿ Bin ʿUbayd in Makkah.

Shaykh Ahmad حفظه الله تعالى began with praise of Allah سبحانه وتعالى and sending salutations upon the Prophet ﷺ. He then gave specific advice for those in the West as well as general advice to the brothers present. The following is a paraphrased transcription of the advice of the Shaykh, may Allah preserve him:

On Hijrah

“My advice, first for myself and then for you, is that we must hold firmly to the Book of Allah and the authentic Sunnah of the Messenger of Allah ﷺ, upon the understanding of the Salaf as-Salih in every aspect of our lives.

It is a duty upon you to strive to leave the lands of disbelief and migrate to the lands of the Muslims. Remaining in the West brings with it numerous harms: to your religion, your worldly life, your family affairs, your social standing, your finances, and even your mental wellbeing.

The Prophet ﷺ warned against residing in the lands of the disbelievers, except in cases of genuine necessity. And necessity is defined according to its precise limits, not according to our own desires. Do not let Shaytān deceive you into thinking you are in a state of necessity when you are not.

So, beware of Shaytān’s whispers and tricks in this matter, and exhaust every possible means to make Hijrah. Look at those who have already migrated to the Muslim lands: their condition, in truth, is far better than those who stayed behind.

Even if you think they are worse off materially, often their financial situation is in fact no less than yours — and the blessing they have is far greater: the ability to establish the rituals of Islam openly and with ease.

Do not be deceived by the wealth, opportunities and glitter of Europe or elsewhere. Do not say: “I am comfortable here while those who migrated are struggling.” You do not know — perhaps their condition is better than yours in every sense, including financially.

What is certain is that the religious comfort and social ease of being among Muslims, practising your deen without obstruction, is worth far more than wealth or status in the West.

Matters such as trade, study, or official positions of necessity (like an ambassador or minister) can fall under the category of necessities that permit prohibitions. But if it is not a genuine necessity, the ruling does not change. This is the summary of my advice, and Allah knows best.

General Advice

1. First Advice

It is upon us to adhere firmly to the Book of Allah and the authentic Sunnah of the Messenger ﷺ, upon the way of the Salaf in both speech and action.

2. Second Advice

Commit yourselves to seeking knowledge of the Shariah — knowledge of the Qur’an and Sunnah. Take knowledge from the senior scholars who are firmly grounded in this path.

Read the books that provide you with a strong basis and a clear foundation in Islamic knowledge. Begin with the smaller, more essential treatises before moving on to the larger works.

Knowledge must be taken step by step. Among the important works of this time are:

  • The Four Principles
  • The Three Fundamental Principles
  • The Six Fundamental Principles
  • Removal of the Doubts
  • The Ten Nullifiers of Islam
  • The Book of Tawheed

All of these are from the writings of Shaykh al-Islam Muhammad ibn ʿAbdul-Wahhab رحمه الله.

Most of these works have already been translated into English by Maktabah Salafiyyah, so they are accessible. Read them, and consult your mashāyikh at Maktabah Salafiyyah about which books are most appropriate for your level of knowledge.

The Prophet ﷺ said: “The blessing is with your elders.”

These mashāyikh with you are from your elders, inshā’Allāh. With them is goodness. They are students of the senior scholars, known to the senior scholars, praised by them, and their fruits are apparent — all praise belongs to Allah. So ask them what is suitable for your level.

For example, if someone is a university-level student, like Ustādh Abdul Hakeem, it would not be suitable to give him a beginner’s book. He should move to a more advanced text. On the other hand, a beginner should not be given Kitab at-Tawheed straight away. Rather, he should start with something smaller — such as The Four Principles — to establish the foundation of his creed.

Knowledge is taken step by step, level by level. Who determines what suits each person? It is your mashāyikh who are with you.

3. Third Advice

Adorn yourselves with noble character and virtuous manners. This is part of cultivating our own souls and being examples for others — our brothers, our children, our families, and the wider community. Do this sincerely for the sake of Allah, not to seek praise, recognition or reputation.

4. Fourth Advice

Stay away from trials and tribulations. Stay away from them in every form of communication. Instead, busy yourselves with that which truly matters in your day and in your night.

And if something happens to you from the affairs of trials or difficulties, then ask your teachers. You have with you Shaykhs Abu Khadeejah, Abdulilah Lahmami, Uways, and other teachers whom I know. Many of them I know personally.

إن هذا العلم دين فانظروا عن من تأخذون دينكم
“Indeed, this knowledge is religion, so look from whom you take your religion.”

Do not take your religion from just anyone who comes and goes. When you buy a car, you ask questions, you check details, you consult several people until you are confident in what you are buying. If this is the care you take in worldly matters, how much more should you take in the matter of your religion?

The Messenger of Allah ﷺ said: “Let each of you look at whom he befriends. A person is upon the religion of his companion. A person will be raised with the one he loves.”

It may happen that someone takes knowledge from a person of innovation, a person of deviation, or one who is known for trials and problems.

Without consulting the senior brothers, you may attach your heart to him, begin to love him, and then defend him against any criticism — even when he is clearly mistaken. This is following desires, and we seek refuge with Allah from that.

Therefore, O servant of Allah, be diligent in taking knowledge from the right people: those known for the Sunnah, firm upon it, consistent, and not known for tribulations or deviations.

5. Fifth Advice

Lastly, I advise you to take yourselves to account seriously regarding your remaining in the lands of disbelief. Strive to make Hijrah, O brothers. The situation today is not like it was in the past. The situation today is not like it before. Matters have become far more dangerous. The pressures and harms upon Muslims in these lands have only increased.

Now they are even making it obligatory upon children to adopt practices and mannerisms that are completely evil — and you know exactly what is meant by this.

I ask Allah to grant me and you success in all goodness. This will suffice for now. May the peace and blessings of Allah be upon our Prophet Muhammad, his family, and his companions. Jazakum Allāhu Khayran.