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How many times should we repeat Kitab at-Tawhid?

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

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

The call [i.e. subject matter] in this book is the greatest goal- the essence of the divine messages, the means to attaining honour for the one who holds fast to it, knows and calls to it. It is elevation for the one whom Allah wants to elevate and they are of varying levels in the sight of Allah. Due to this, we advise that this book be understood properly and repeated. One should not think that he has studied and finished it, rather it should be repeated twice, thrice or four times– repeating it again whenever he completes it.

This is because he will not be able to understand it properly and acquire a clear and firm [understanding], except by repeating it many times. He will find knowledge he did not know previously every time he repeats it. This requires that you exercise patience- having a good suspicion of Allah, asking Allah to grant you Tawfeeq [i.e. the ability to learn and act]; to be steadfastness upon this lofty and great matter, and that you do not turn your attention to other than it; rather the scholars give precedence and embark upon the call to this great matter, which is Tawhid – the right of Allah upon His slaves. [Paraphrased]

Fat’hul Masjid Sharh Kitab Tawhid Vol 1 Introduction

A Weaponised Ambiguity of Some of The Khawārij Broken and Scattered

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, The Salaf - Pious Predecessors.

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

Allah, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

فَرَآهُ حَسَنًا

so that he considers it as good.

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them.

Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

“And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2] [end of quotes]

Some Kharijites (terrorists) seek to use this hadith to justify their heinous knife crimes in the name of Islam, but as usual, they are terribly mistaken – may Allah guide them or protect us from their dangerous misconceptions Amin.

Context of The Hadith “With slaughter I came to you”. (a)

Abdullah Ibn Amr Ibn Aas, may Allah be pleased with him and his father] was asked about the worst thing he saw committed by the Quraysh against Allah’s Messenger, peace and blessings of Allah be upon him, so he said:

“I was present when their notables met together one day in al-Hijr. They spoke about Allah’s Messenger, peace and blessings of Allah be upon him, and said, ‘We have never exercised patience in anything similar to that which we are exercising patient regarding this man. He has declared us fools, reviled our forefathers, criticised our religion, split our ranks and insulted our gods. Indeed, we have exercised patience regarding him in a great matter – or they stated some statement to that effect’.

So, while they were engaged in that discussion, Allah’s Messenger appeared and kept on walking until he touched the corner (of the Kabah, where the Black Stone is); then he went past them as he performed Tawaf around the Kabah. When he went past them, they made fun of some of the statements he was uttering, and I could see from (the expression) on his face that it (offended him). He carried on and when he went past them the second time, they made fun of him in the same manner and I could see from (the expression] on his face that it (offended him).

Then he carried on and when he went past them the third time, they made fun of him in the same manner. He said, ‘O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you’. The people were very shocked by his statement to the extent that there was not a man among them except that he froze, as if there was a bird on his head, and those who uttered the harshest statements to him – prior to that – began speaking to him with the best words, saying, ‘O Abu Al-Qasim! Go away, go away, because by Allah you have never been an ignorant person’. So he left them.

The next day, they gathered at al-Hijr and I was with them. They said to one another, ‘You stated how impatient you are becoming with him, what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone’. While they were in that state, Allah’s Messenger, peace and blessings of Allah be upon him, appeared and they all rushed towards him together, surrounded him and said, ‘You are the one who said such and such’ – making reference to what has reached them regarding the criticism he directs at their gods and religion. He said, ‘Yes, I am the one who said that’. I saw a man among them grab the neck of his garment, then Abu Bakr as-Siddeeq, may Allah be pleased with him, got up to defend him and said while crying, ‘Would you kill a man just because he says, ‘My lord is Allah?’ They left him and that was the worst incident of aggression I saw from the Quraish. [3]

In another hadith reported by Imam Al-Bukhari, Urwa Bin Zubayr, may Allah have mercy upon him, said, “I asked Abdullah ibn Amr, may Allah be pleased with him, ‘What was the worst thing the pagans did to Allah’s Messenger, peace and blessings of Allah be upon him?’ He said, ‘I saw Uqbah Bin Abee Mu’ayt coming to the Prophet while he was praying and put his sheet around his neck and squeezed it hard. Abu Bakr, may Allah be pleased with him, came and pulled Uqba away from the Prophet, peace and blessings of Allah be upon him, and said, ‘Do you intend to kill a man just because he says, ‘My Lord is Allah’, and he has brought forth clear signs (proofs) from your Lord?'”. [4]

So, we clearly see in the above narrations that the Prophet, peace and blessings of Allah be upon him, was greatly harmed by the Quraish notables. And regarding the statement of the Prophet, “O Quraish! Listen to me. By the One in Whose hand is Muhammad’s soul, I have brought slaughter to you”, Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:

These people [i.e. Kharijites] come along uttering things and doubts that the Prophet said, ‘I have brought you slaughter’… ‘I have brought you slaughter’. They understand the word slaughter to mean the cutting off the head. This is an understanding that is very far removed from what is correct. And from the proofs that it is far removed from what is correct is that it has not been implemented (in this manner) by anyone from the Muslim Ummah – among the companions of the Prophet to whom this statement was made – up until our present time when these [khaarijites] implemented it in this manner!

The context of the Prophet’s statement “I have brought you slaughter” is that the Arabs and the disbelievers before Islam used to treat the captive or the enemy in various ways- torture, punishment, humiliation etc.. The Prophet forbade all of that, and said, “I have brought you slaughter”, meaning killing through confrontation [i.e. when war takes between combatants]. Slaughter in this context means to killing and encounter (between combatants) and it does not mean to pull out a knife as it is said or as they assume. Therefore, all that the Arabs used to do with regards to torturing the people before death, cutting off the ears, mutilating the person during war etc, Islam eradicated it, Thus, one thing remained and that is to kill (during war between combatants). If the person is not killed, he is to be honoured, safeguarded, protected and (wounds) treated. He has the well-known rulings related to the affair of a captive. This hadith has many ramifications and detail explanation [i.e. other than the false understanding derived from it by the Khaarijites]. [5] [end of quote]

Therefore, we remind those biased non-Muslims who utilise merely use the kharijites for their own agendas that after being acquainted with the correct understanding of this hadith, you must cease attributing the deeds of the Khawaarij (ISIS, Boko Haram, Al-Qaeda and their ilk) to Islam?! If you do not cease, then indeed, you have uttered a mighty slander against Allah and His Messenber. Indeed, the Prophet, peace and blessings of Allah be upon him, informed us about the khawarij in many ahadith. He said:

“A people will come from the east who recite the Qur’aan, but it will not go beyond their throats. They will pass through the religion just as an arrow pierces its target and they will not return to it just as the arrow does not return to the bow”. [Al-Bukhaari 7123]

He said:

“During the last days [i.e. end of time], there will be young people with foolish dreams. They will say the best of statements amongst creation, but they will pass through Islam just as an arrow passes through its game. Their Eemaan will not go beyond their throats”. [Al-Bukhari 4770]

He said:

“There will be discord and division in my Ummah and a people will come with beautiful statements but evil deeds. They recite the Qur’aan, but it will not go beyond their throats. They will exit the religion just as an arrow leaves its target and they will not return until the arrows returns to its notch. They are the worst of the creation”. [Abu Dawud 4765]

He said:

“Some people from my Ummah will emerge from the east, who recite the Quran but it will not go beyond their throats. Every time a group of them appears it will be cut off. The Messenger repeated this and on the tenth time he said, “Every time a group of them emerges, it will be cut off, until Dajjaaj appears from their remnants”. [Musnad Aḥmad 27767]

Ubaydullah Ibn Abee Rafi, may Allah have mercy upon him, said:

“The Khawarij came out against Ali ibn Abee Talib, may Allah be pleased with him, and said, ‘There is no judgement, except the judgement of Allah’, so Ali said them, ‘A statement of truth by way of which falsehood is intended'”. [Ṣaḥih  Muslim 1066]

Imam Wahb Ibn Munabbih, may Allah have mercy upon him, said:

“I was acquainted with the early period of Islam. By Allah, the Khawarij have never had a group except that Allah caused it to split because of their evil state of affairs. Never did one of them publicize his opinion except that Allah caused his neck to be struck. Never did the Muslim Ummah unite behind a man from the Khawarij. If Allah allowed the opinion of the Khawarij to be accepted and established, then the earth would have been corrupted, the carriageways would have been cut off, Hajj to the sacred house of Allah would have ceased and the affair of Islam would have reverted to ignorance until the people seek shelter in the mountains as they did in the time of ignorance. If ten or twenty men among them were to rise, there would not be a man among them except that he claims the khilafah for himself- every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief until the believer fears for himself, his religion, his life, his family, his wealth, and would not know where to travel or who to be with”. [6]

Imam at-Tabari, may Allah have mercy upon him, said:

“The Khawarij came to a village and captured a man and his daughter. She said to them, ‘O people of Islaam! Verily, my father is an old man so do not kill him, and I am only a girl. By Allaah, I have never committed immorality and I have never harmed anyone’. They brought her out to murder her whilst she kept on saying, ‘What sin have I committed; what sin have I committed?’ She fainted thereafter and they killed her with their swords”. [7] [end of quotes]

Indeed, we have all witnessed the atrocities perpetrated by the present day Khawaarij, just as the above mentioned three Imams of the Sunnah reported incidents regarding ISIS’s, Boko Haram’s, Al-Shabab’s and Al-Qaeda’s barbaric predecessors. The khawarij do not even spare one another, as Imam Wahb Ibn Munabbih stated, “If ten or twenty men among them were to rise, there would not be a man among them except that he claims the Caliphate for himself; every man among them would have ten thousand other men with him and all of them fighting each other, accusing one another of disbelief”.

Read the following articles titled: Takfiris on Steroids: The Alleged ‘Jihad’ of ‘The Dogs of Hellfire’ – ISIS and al-Nusrah in Iraq and Syria: By Shaikh Abu Iyaad, may Allah preserve him:

http://www.takfiris.com/takfir/articles/xpxlk-takfiri-chaos-isis-make-takfir-and-kills-leader-of-al-nusrah.cfm

http://www.takfiris.com/takfir/articles/sewep-takfiris-on-steroids-the-alleged-jihad-of-the-dogs-of-hellfire—isis-and-al-nusrah-in-iraq-and-syria.cfm

http://www.takfiris.com/takfir/articles/pqdbf-takfiris-on-steroids-3-saudi-member-of-jabhah-al-nusrah-executes-two-saudis-from-isis-daish.cfm
http://www.takfiris.com/takfir/

Therefore, this victory mentioned in the hadith is not for the criminals of ISIS, rather the Prophet stated that whenever a group of the Khawarij emerges they will be cut off.

Finally, there is no room left to argue that because the leaders of this or that specific non-Muslim nation did such and such to this or that Muslim country during colonialism, thus, we must treat their citizens in the manner we wish; rather, the Muslim rulers during war are commanded to adhere to obedience to Allah and the Sunnah of His Messenger. This is neither an apologetic stance nor blameworthy compromise, rather, it is rooted in Islamic law. We have a beautiful example regarding this matter. Abu Hurairah, may Allah be pleased with him, reported:

“The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumamah?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumamah?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumamah?” He said, “I have got what I told you. So the Prophet said, “Set him free”.

Then (Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the `Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” [8]

The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”. [9]

True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants

Allah [The Exalted] informed us of some of the qualities of the Abrar [The pious, who fear Allah and avoid evil]: ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ – And they give food, in spite of their love for it]- Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most; [مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا – the Miskin (poor), the orphan, and the captive (10)]; saying, [إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ -We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you] – Meaning, to seek Allaah’s Reward. Mujaahid and Ibn Jubayr [may Allaah have mercy upon them] said, “As for these people, they did not make this statement, but Allaah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”. [لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ – We wish for no reward]- Meaning, by way of actions; [وَلَا شُكُورًا – nor thanks]- Meaning, by way of statement. [11]

[إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا – Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)]. [فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا – So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Surah Al-Insan. 8-11] [End of quote]

Indeed, the path of the Messenger of Allah, peace and blessings of Allah be upon him, stands as the only truly exemplary path to follow in all matters of life. In our time, we have seen the harsh treatment of prisoners of war by some soldiers acting under the influence of global powers in places like Iraq and Afghanistan. We have also observed the actions of groups such as Al Qaeda, Al Shabab, ISIS, Boko Haram, and some soldiers under Netanyahu’s command. In contrast, we can reflect on the compassionate way the Messenger and his companions treated Thumamah, may Allah be pleased with him. In a similar vein, while it is undeniable that some members of Netanyahu’s security forces have perpetrated a great transgressions, it remains utterly indefensible to rationalise Hamas’s assaults on non-combatants and unarmed civilians under Netanyahu’s administration. Read the article: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Also, in our era we’ve witnessed some globalists as well as Netanyahu’s henchmen placing sanctions on their opponents, often hurting innocent civilians more than the ones they claim to be targeting. However, consider how the Prophet handled the hostile Quraysh when Thumamah said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission”. They wrote to the Messenger and pleaded with him, so he allowed them to freely carry their food, even though they were his staunchest enemies who sought to starve him and Banu Hashim; rather they even attempted to murder him.

We ask Allah to grant us the ability to follow the authentic Sunnah of the Messenger because that is the only path to salvation, as Allah [The Exalted] stated: [لَقَدۡ كَانَ لَكُمۡ فِيہِمۡ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ‌ۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ – Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise]. [Surah Al-Mumtahinah. 6]

Read articles: The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11): https://www.abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/

Salafi Shaikh Fawzan on Jihad in our times and the guidelines of Jihad according to Islam
https://www.abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[a] Sahih Mawaarid 1404

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

[3] Fathul Baaree 1/567. Daarus Salaam 1st edition 1421AH Year 2000

[4] Sharh Umdah Al-Ahkam page 96. By Imam As-Sadi. Publisher Dar at-Tawhid. 1st edition 1431AH Year 2010

[5] Listen to audio here: https://youtu.be/h1j7VXndF2M

[6] Tarikh Dimashq 69290

[7] Tarikh at-Tabari 6/124

[8] Al-Bukhari. 4372

[9] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319

[10] Tafsir as-Sadi]

[11] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi

[22] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Deviated Groups, Sects and Parties, Fitnah, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Sahaabah, Salafi Mosques & Centres, Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allāh, The Most High, said:

أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

Is he, then, to whom the evil of his deeds made fair-seeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them. Truly, Allah is the All-Knower of what they do! [Fatir. 8]

[أَفَمَن زُيِّنَ لَهُ سُوءُ   – Is he, then, to whom the evil of his deeds made fair-seeming].

Meaning, his evil and repugnant deeds have been made fair-seeming to him by shaytan and beautified in his eyes;

[فَرَآهُ حَسَنًا- so that he considers it as good]

Meaning, considers his evil and repugnant deeds to be good like the one whom Allah has guided to the straight path and upright religion, but are the two the same? The first one commits evil deeds, considers truth to be falsehood and falsehood to be truth, and the second person performs good deeds, considers truth to be truth and falsehood to be falsehood. However, guidance is in the hands of Allāh.

 فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ

Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself (O Muhammad) in sorrow for them]- Meaning, the misguided ones to whom their evil deeds are made fair-seeming and shaytan hinders them from the truth. There is nothing obligated to you (O Muhammad) except to convey the message and there is nothing on you regarding their guidance, rather Allah is the one who will recompense them for their deeds. [ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ- Truly, Allah is the All-Knower of what they do]. [1]

Ibn Abbas, may Allāh be pleased with him and his father, said:

“This Ayah was revealed concerning Abu Jahl and the idolaters of Makkah”.

Sa’eed Bin Jubair, may Allāh have mercy upon him, said:

“This was revealed concerning the people of Bidah and evil desires”.

Qatadah, may Allāh have mercy upon him, said:

And from them are the kharijites who make lawful the spilling of the blood of the Muslims and confiscating their wealth. As for the Muslims who commit major sins,  they are not from them (i.e. not from those whom the evil of their deeds are made fair-seeming) because they do not declare the major sins to be lawful. The one to whom doubts are made fair-seeming and is submerged in it, and his deeds are made fair-seeming to him, thus, he considers it as good, shaytan makes it fair-seeming to him through whispers”. [ 2]

[1] An Excerpt from Tafsir As-Sadi

[2] Tafsir Al-Baghawi 3/689

Unsubstantiated Overseas Claims and Local Proxies

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

A Brief Reflection on the Occasional Shift from Unsubstantiated Overseas Claims on Twitter to Local Proxies

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

The fact that a statement regarding something is lies and falsehood is sometimes known based on the statement in and of itself, its contradictions, perplexity and the manifestation of those clear indications which shows that it is lies. Lies might be manifested based on what it is in reality, manifested based on what is apparent and what is being concealed. It is sometimes known based on the situation of the utterer of the lie, for indeed the one who is known for lying, wickedness and deception, his statements do not show anything else except a state of conformity with his deeds. He does not utter a statement or perform an action similar to that of a pious and truthful person – the one innocent of every evil, deception, lie and wicked behaviour; rather the heart, intention, statements and deeds of the truthful one have the same image; and the heart, statements, deeds and intentions of the liar have the same image. [1]

It used to be said that whoever perpetrates these three acts  will be haunted by them:

Rebellion against Allah’s commandments.

Allah said:

 يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus 23]

Evil plotting

Allah said:

 وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

But the evil plot encompasses only him who makes it]. [Fatir. 43]

Breaking pledges

Allah said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ

Then whosoever breaks his pledge only breaks it to his own harm]. [Al-Fath: 10] [2] [end of quote]

We often observe that when some are challenged for making unsubstantiated claims from abroad via Twitter, they shift to other topics or become silent to avoid further scrutiny. Furthermore, this silence is a strategic move to avoid further self-contradiction while planning their next steps. At other times, the local proxies take up the task after it becomes very risky for their overseas counterparts. However, unless Allah guides a person to sincerely practice self-restraint, avoiding the truth and planning for future confrontation is detrimental. Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ

But the evil plot encompasses only him who makes it. [Fatir 43]

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

…whoever plots against another with a forbidden plot, then indeed, Allah, Glorified be He, free from all imperfections, the Most High, will surely plan against him. And that (certainly) Allah will plan for the oppressed one if he exercises patience in facing the plot of the plotter against him and shows him kindness. (This is) because the believer – who relies on Allah – when plotted against by the people, then indeed, Allah, The Most High, will plan for him and aids (grants him victory, or the upper hand) without any might or power on his part.

May Allah Include Us Among Those Who Tremble at the Least Thought of Evil Plans Crossing Our Minds

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 2/469-470. Slightly paraphrased

[2] Kitab Uyoon Al-Akhbar 1/149 By Al-Allamah Ibn Qutaybah, may Allah have mercy upon him.

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [103]

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

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

يمكن أن يكون في العوام من يخافون الله أكثر وأكثر من كثير من المنتسبين إلى العلم
فكأنما يتعلم ليظلم !
ويتعلم كيف يكذب ويفتري ! يتعلم ويدرس الأدب حتى يتفوه بالبوائق وبالبهت ! »
التقوى وأثارها (24)

It may be that there is among the common people one who fears Allah far more than many among those ascribed to knowledge. It is as if he (i.e. such a person ascribed to knowledge) learns only to (commit) oppression! He learns how to lie and slander! He learns and studies etiquettes only to utter evil and falsehoods (false accusations, slander etc).

at-Taqwa Wa Aathaaruhaa 24. paraphrased

تقوى الله و آثارها الطيبة-2 – العلامة الشيخ ربيع بن هادي عمير المدخلي
https://rabee.net/audio/%D8%AA%D9%82%D9%88%D9%89-%D8%A7%D9%84%D9%84%D9%87-%D9%88-%D8%A2%D8%AB%D8%A7%D8%B1%D9%87%D8%A7-%D8%A7%D9%84%D8%B7%D9%8A%D8%A8%D8%A9-2/

متن التقوى وأثارها وأوصاف المتقين وجزاهم الشيخ ربيع بن هادي المدخلي .pdf
https://www.mimham.net/tan-2516-52

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

Written by Abdullah Jallow on . Posted in Articles, 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/

[21] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Al-Barbahari, may Allah have mercy upon him, said, “The likeness of the people of Bidah is that of scorpions burying their heads and bodies in the sand and leaving their tails out; so when they are able they sting. Likewise, the people of Bidah hide themselves within the people and when they are able, they convey what they desire”. [1]

Ameerul Mumineen Umar Ibnul Khattab, may Allah be pleased with him, said: People were (sometimes) judged by the revealing of a divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer anymore [new revelation]. Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good. [Al-Bukhari 2641]

Imam Abdul-Azeez Bin Baz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will held against him and an evil suspicion is held about him”. [2]

Al-Allamah Rabee Bin Hadi Al-Mad’khalee, may Allah have mercy upon him, said: “Destructive Good Suspicion” is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth (i.e. the Prophets and their true followers), and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the soofiyyah, the murji’ah, the qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their shuyukh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribee and his followers have a share of both this destructive good suspicion and destructive evil suspicion. [3]

[1] Tabaqaat Al-Hanabilah: 2/44

[2] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy 2/397. footnote 1

[3] Majmu 13/363-364

Three Destructive Sins Frequently Observed In The Actions of Netanyahu

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Allah, The Most High, said:

وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. [Surah An-Nisaa. Ayah 112]

Meaning: He has taken on the weight of the false accusations against the innocent, and committed an evident sin. This deed is one of the major and destructive sins, as he has combined several evils: earned a wrongful deed and sin, falsely accusing an innocent person, perpetuating a vile lie to absolve oneself and incriminate the blameless, and subjecting undeserving individuals to the consequences of such actions, and what it leads to regarding the people’s speech about the innocent person and other forms of corruption. [1]

The three sins highlighted in the Ayah are frequently observed in the actions of Netanyahu. There is no doubt that Netanyahu, known for his genocidal rhetoric – https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza – deserve to be included in the statements of state figures who have uttered the most destructive statements in contemporary times. Nevertheless, he endeavours to depict himself as the one marginalised, despite being the one with considerable political power and the capacity to impact policies and harm reputations. This reality is clear to any individual possessing a minimal amount of common sense.

Any influential person who dares to speak out against Netanyahu’s callous behaviour is pressured to retract their statements under the guise of being labelled as anti-Semitic or a self-hating Jew. This tactic is utilised to stifle dissent against Netanyahu’s actions, aiming to obfuscate the line between anti-Semitism and the atrocities he commits. It serves as a tool to suppress voices of reason, allowing for the perpetuation of injustice against Palestinians. Indeed, just as anti-Semitism is condemnable without any reservation, so too is its manipulation to silence opposition or excuse the crimes inflicted upon Palestinians daily. The deliberate blurring of distinctions seeks to equate criticism of Netanyahu with discrimination against Jews, conflating opposition against Netanyahu with anti-Semitism. If successful in deceiving the masses with this fallacy, his agenda can persist unchecked, all while falsely claiming to represent the entire Jewish population and equating criticism of his actions with an attack on all Jews. This enables Netanyahu to justify his cruel and immoral conduct.

Also, the “Nazi Card” is frequently employed as a tactic against critics of Netanyahu. In instances where he faces harsh criticism or reluctant to return what is stolen under his leadership, he resorts to using the “Nazi card” as a defence mechanism, often proclaiming, “Never again will we allow a repetition of the suffering we have endured throughout history.” This strategy is predominantly utilised by the most extreme factions within the Zionist movement to discredit individuals who expose their wrongdoings and advocate for an immediate cessation of such actions. The settler movement, under the guidance of Netanyahu and his security forces, invokes these accusations when pressured to evacuate the occupied territories and relinquish unlawfully seized land. To reiterate, we refer to the Ayah once more:

Allah, The Most High, said:

وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. [Surah An-Nisaa. Ayah 112]

Finally, exposing Netanyahu for his evil behaviour does not mean that we condone the actions of anyone who sheds the blood of non-combatants. Saudi Prince Turki Al-Faisal stated on October 18, 2023: “All militarily occupied people have a right to resist their occupation, even militarily. I do not support the military option in Palestine. I prefer the other option: civil insurrection and disobedience. It brought down the British Empire in India and the Soviet Empire in Eastern Europe. Israel has overwhelming military superiority and we see in front of our eyes, the devastation and oblivion it is bringing to the people of Gaza. I categorically condemn Hamas’ targeting of civilian targets of any age or gender, as it is accused of. Such targeting belies Hamas’s claims to an Islamic identity. There is an Islamic injunction against the killing of innocent children, women, and elders. The injunction is also against the desecration of places of worship. I also condemn Hamas’ gifting the higher moral ground to an Israeli government that is universally shunned, even by half of the Israeli public as fascist, miscreant, and abhorrent. I condemn Hamas for giving this awful government the excuse to ethnically cleanse Gaza of its citizens and bombing them to oblivion. I condemn Hamas further undermining the Palestinian Authority as Israel has been doing. I condemn Hamas for sabotaging the attempt of Saudi Arabia to reach a peaceful resolution to the plight of the Palestinian people. But equally, I condemn Israel’s indiscriminate bombing of Palestinian civilians in Gaza and the attempt to forcibly drive them into Sinai. I condemn Israeli targeted killing and the indiscriminate Arrest of Palestinian children, women, and men in the West Bank. Two wrongs don’t make a right. I’ve been hearing a repeated phrase in American media: unprovoked attack. What more provocation is required to make it provoked than what Israel has done to the Palestinian people for three-quarters of a century? I refer you to the article in the Middle East Monitor of February 17 2014 under the title: Israeli army veterans admit role in massacre of Palestinians in 1948. Read it and weep as I did. Just this year, from May to July, over 450 Palestinians were killed, including 67 children. This bloodletting must stop. I condemn Israel’s stealing of Palestinian lands. I condemn Israeli colonists for rampaging through houses of worship in the Al-Aqsa Mosque in Jerusalem. I condemn Israel for destroying Palestinian homes and olive orchids. I condemn Israel for incarcerating Palestinian women, children, and men in concentration camps without reason to due process. I condemn Israel’s targeted killings and assassinations of Palestinians. I condemn Western politicians for shedding tears when Israelis are killed by Palestinians but refuse to even express sorrow when Israelis kill Palestinians. There are no heroes in this complicit. Only victims.

[1] An Excerpt from Tafsir As-Sadi

May Allah Include Us Among Those Who Tremble at the Least Thought of Evil Plans Crossing Our Minds

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

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

Allah, The Most High, said:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ

But the evil plot encompasses only him who makes it. [Fatir 43]

We ask Allah for Ikhlas and Sidq when dealing with everyone, especially when dealing with the people of Taqwah, lest we are afflicted by what our own hands devise.

والله المستعان

The text we are about to quote was shared with me by one of our younger teachers in the Maraakiz, may Allah protect him and all of us. The quote is from “Ighatha Al-Lahfan 2/833” onwards By Imam Ibn Al-Qayyim, may Allah have mercy upon him.

ليس في قصة يوسف عليه السلام شبهة، فضلا عن الحجة لأرباب الحيل.

فإنا إنما تكلمنا في الحيل التي يفعلها العبد، وحكمها في الإباحة والتحريم، لا فيما يكيد الله سبحانه وتعالى لعبده، بل في قصة يوسف عليه  السلام تنبيه على أن من كاد غيره كيدًا مُحَرَّمًا فإن الله سبحانه وتعالى لابد أن يكيده، وأنه لا بد أن يكيد للمظلوم إذا صبر على كيد كائده، وتلطف به، فالمؤمن المتوكل على الله إذا كاده الخلق فإن الله تعالى يكيد له، وينتصر له، بغير حول منه ولا قوة.

Paraphrasing: There is no Shubha (1) in the story of Yusuf, peace be upon him, let alone a (justification) for those who employ trickery, but rather we are speaking about the trickery that a servant (of Allah) does (commits, employs) and its rulings regarding permissibility and prohibition, and not what Allah, Glorified be He, free from all imperfections, the Most High, plans for His servant,  but in fact in the story of Yusuf, peace be upon him, there is a (cautionary) notification that whoever plots against another with a forbidden plot, then indeed, Allah, Glorified be He, free from all imperfections, the Most High, will surely plan against him. And that (certainly) Allah will plan for the oppressed one if he exercises patience in facing the plot of the plotter against him and shows him kindness. (This is) because the believer – who relies on Allah – when plotted against by the people, then indeed, Allah, The Most High, will plan for him and aids (grants him victory, or the upper hand) without any might or power on his part.

(1) Shubhah: Meaning a doubtful matter, something ambiguous; or something made to resemble the truth but it is falsehood in reality. It is usually employed to establish dubious views or as an excuse to enter into something unlawful or blameworthy, or something mixed up to the extent that its truth and falsehood cannot be immediately distinguished. Its different angles can be found in the definitions. [Refer to “Lisan Al-Arab 13/503”. “Al-Hawi 13/467” by Al-Mawardee. “Al-Qawa’id Al-Kubra” by Al-Iz Bin Abdus Salaam 2/109-110]

We ask Allah:

اللهمَّ كما حسَّنتَ خَلقي فحسِّنْ خُلُقي

“O Allah! Just as you have made my external form beautiful, make my character beautiful”.

Beware of the Ego that Makes Undue Claims and Seeks to Rewrite History

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

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

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

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

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

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

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

The above-mentioned incident reminds us of the lofty moral character of the pious predecessors. In this regard, one should ask Allah to grant him the Tawfiq to strive against the soul, neither claiming what one have not earned nor inflating one’s self-worth.

Furthermore, one should ask Allah to protect him from seeking to rewrite history in any matter, especially out of a desire to diminish the worth of others or due to a grandiose sense of self-worth. This is often influenced by a combination of issues, including the desire to create an identity through narratives: inflating one’s connection to some specific events and wanting to be regarded more important in the eyes of those who are not fully acquainted with who they are dealing with.

Seeking to rewrite history by linking oneself to prominent figures or well-known stories and events will not straight away enhance anyone’s credibility or moral authority. And what can make this even more disheartening is when a speaker or writer – whose history is well known to many – on social media presents partial or second-hand accounts as if they were complete experiences they have personally witnessed. Therefore, do not rush to accept narratives in an atmosphere of counter narratives regardless of how convincing, instead verify first and ask for details to ascertain.

Furthermore, it is not uncommon to come across those seeking to rewrite history on social media, desperate for interaction with another for validation through debate, yet the latter is a very busy person working to rectify himself and others. Still, he desperately seeks interaction to debate well-established facts, aiming to gain relevance in the eyes of those who are not fully acquainted with the detailed history of both himself and the individual he wants to engage in trivial argumentation.

In this manner, some people prolong arguments with anyone, especially in front of those who have neither seen nor experienced enough to differentiate between propaganda, complete truths, partial truths, ambiguities, generalities, specifics, and the unrestricted versus restricted aspects of some specific events and developments of the past.

Indeed, there would be many people with detailed and different narratives to clarify certain matters they have witnessed to set the record straight had that been worthwhile to do so. So, the aim of this article is not to enter into details, but to employ caution and verify narratives, so that clarity is not blurred with ambiguity, the unrestricted and what is restricted, and so that what is general or specific concerning some issues and events are not confused.

The narration at the beginning of this article demonstrates the honesty and truthfulness of the Salaf in private and in public – people who paid close attention to their relationship with Allah. Similarly, the behaviour of the senior contemporary scholars is well known. In this regard, we conclude with the following admonitions.

Imam Fudayl Ibn Iyaad, may Allah have mercy upon him, said:

If you are able not to be known, then do so. Is there anything against you if you are unknown? Is there anything against you if you are not praised? Is there anything against you if you are considered blameworthy in the sight of the people but praiseworthy in the sight of Allah [The Mighty and Majestic]?” [5]

Imam Ibrahim An-Nakha’ee, may Allah have mercy upon him, said:

It is enough a trial that a person is pointed out due to his religious or worldly affairs, except the one whom Allah protects. [6]

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

There are many cases in which the souls are mixed with Ash-Shahawaat Al-Khafiyyah [i.e. desires that are concealed, subtle etc] that corrupts its fulfilment of (perfect) love of Allah, servitude to Him and establishment of the religion sincerely for the sake of Allaah, just as Shaddaad Ibn Aws [may Allah be pleased with him] said, ‘O Arabs! Indeed, the affair I fear for you the most is Riyaa [show off] and Shahwa Al-Khafiyyah’. It was said to Abu Daawud As-Sijistaani, ‘What is Ash-Shahwa Al-Khafiyyah?’ He said, ‘Love of leadership’”. [7]

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

O youth! Be mindful of Shaytaan who is next to you. Seek Allah’s protection against his destructive evil whispers. [وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِ‌ۖ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ – And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower]. [Fussilat. 36]

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, then turn to Allaah, lower and humble yourself in His presence, and ask Him to grant you sincerity and to save you from Shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is extremely difficult [upon a person] whose enemy can see him, but he cannot see him.” He [i.e. this scholar] said this when he explained the statement of Allah [The Blessed and Exalted] about Shaytan and his armies: [إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ – Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them. [Al-Araf. 27]

He [i.e. that scholar] said, “By Allah! Indeed, it’s a bitter feud and extreme difficulty [for the one] whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- meaning: This enemy is more dangerous than the army you can see that has troops and strength. This hidden enemy – whom you cannot see – is extremely difficult and will destroy you whilst you are unaware and unable to see him. We ask Allaah for well-being”. [8]

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

O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [9]

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 Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301] [10]

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] [11]

 

[1] Saheeh Muslim 220

[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77

[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97

[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162

[5] Hilyatul Awliyaa 8/89

[6] Taareekh Dimashq 18/33

[7] Majmoo Al-Fataawaa 10 /214-215

[8] Marhaban Yaa Taalibal Ilm’ pages 55-57

[9] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

[10] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

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