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[1] Gentleness of our pious predecessors

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

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

Gentleness of our pious predecessors when dealing with the common people

Thābit al-Bunānī, may Allah have mercy upon him, said: “Ṣilah ibn Ashyam, mya Allah have mercy upon him, and his companions went past a young man dragging his garment. [1] Silah’s companions were about to reprimand him harshly, but he intervened, saying: ‘Leave him; I will suffice you regarding his affair’. Then he said to the young man, ‘O my nephew! I have a need from you’. He (the young man) said: ‘What is your need’?’ He said, ‘I would like you to lift your garment’. The young man said: ‘Certainly, and what a delightful request it is!’ Then he lifted his garment. Silah said to his companions: ‘This was a better than what you wanted to do. If I had insulted him and caused him distress, he would have retaliated with insults towards you'”.

al-Amr bi-l-Maʿrūf wa-l-Nahy ʿan al-Munkar by Ibn Abī al-Dunyā. page 48

[1] Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/whatever-is-below-the-ankles-from-the-garment-will-be-in-the-fire-long-trousers-without-kibr/

The gentle teacher

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

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

Imam Muhammad Ibn Abdul Wahhab, may Allah have mercy upon him, stated in Al-Usul ath-Thalatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”.

“Rahimakallaah” is a supplication made for the student of knowledge. The Shaikh (Imam Muhammad ibn Abdul Wahhab) supplicates for Allah’s Mercy upon the students of knowledge, that Allah has mercy upon them. Therefore, in this there is gentleness from the teacher towards the student. Indeed he begins with a good statement and a righteous supplication so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he begins with a harsh statement or a statement that is not deemed appropriate, this would make him flee. Therefore, it is obligated to a teacher and the one who calls to (the path of) Allah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – through supplication for him, commendation and soft speech, because this urges towards acceptance. However, as for the stubborn wilful, opposer, this one is to be addressed differently. Allah said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- are not addressed with what is better; rather they are addressed with what would prevent from their (harm and misguidance). Allah said:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ

O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent (them from propagating their misguidance and harm) and to keep the people away from them. Allah said about them: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are wilful opposers and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So, they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. This is because he wants the truth, knowledge and something beneficial. [1]

In the beginning of all the three principles, Imam Muhammad Ibn Abdil Wahhab, may Allah have mercy upon him, started by supplicating for the learner. In the first principle, he said: [اعلم رحمك الله – Know, may Allah have mercy upon you]. In the second principle, he began by saying [اعلم رحمك الله – Know, may Allah have mercy upon], and in the third principle, he began by saying [اعلم ارشدك الله لطاعته – Know, may Allah guide you to His obedience].

Beginning with the word اعلم in this treatise and in his other treatises is employed when discussing important and great subjects , and due to this you find that in the Qur’an this word اعلم is mentioned in the great subjects and important commandments, such as the statement of Allah: [فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ – So know (O Muhammad ) that Laa ilaaha ill-Allah (none has the right to be worshipped but Allah)]. In the Qur’an, there are over 30 verses with this word that is mentioned in connection with Allah’s Names and Attributes, or in the affirmation of Tawhid and other important and great subjects. It is a word that is mentioned so that the reader’s or listener’s attention is captured.

Also supplicating for others is a sign of sincere advice and it is the path of the sincere advisers, for indeed the sincere adviser combines – for the one who is being advised – beneficial, gentle clarification and with sincere supplication. He teaches him in a beneficial, and gentle manner and supplicates for him whilst hoping that Allah will benefit him through this knowledge. This is a matter that must be given importance – that a scholar, the one who nurtures others, an admonisher or a khateeb supplicates for the people, that Allah benefits, guides and shows them mercy. This supplication emanates from the mercy in the adviser’s heart, the eagerness in his heart and his great desire that Allah benefits those who are being advised or called to Islam. Sometimes the word رحمة is mentioned on its own and sometimes it is a mentioned alongside المغفرة. When they are mentioned together, Al-Maghfirah means forgiveness of one’s previous sins in the past, and Rahma means asking Allah to protect, aid, forgive and guide a person towards righteous deeds and statements. And if one of them is mentioned alone, the meaning of the other is included in it.

[1] An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15 By Al-Allamah Salih Al-Fawzan, may Allah preserve him.

[2] Sharh Usul ath-Thalatha Lesson 1. Masjid An-Nabawiy. Date: 22/08/1434. By Shaikh Abdur Razzaaq Al-Badr, may Allah preserve him.

Why is noble prophet Musa mentioned more than other prophets in the Qur’an?!

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, History of Islam, 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.

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, stated:

The repetition of stories in the Quran is not done without some benefit; rather, there is benefit in it. Some stories, such as the story of Luqman and the Companions of the Cave have not been repeated and some are repeated based on the need for it. Those that are repeated are not presented in a single context in all places (instances); rather, they must vary. For instance, in Surah Al-A’raf (Ayah 109), Allah said: [قَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ – The chiefs of Pharaoh’s people said”, and in Surah Ash-Shu’ara (Ayah 34), Allah said: [قَالَ لِلْمَلَا حَوْلَهُ – He (Pharaoh) said to the chiefs around him]. In the first story, the statement of Pharaoh’s companions is highlighted, while in the second, Pharaoh’s own statement is mentioned. This is because Pharaoh spoke and those people affirmed his speech, echoing his sentiments, thus making Pharaoh the initial speaker, and then followed by his rank and file.

You observe that these recurring stories vary according to the needs they address. This is particularly evident in the frequent repetition of the story of Musa, peace be upon him, due to the circumstances that necessitated it. This is because the Jews used to be present in Madinah, in proximity to the Quraysh, as well as the Christians in Najran and other regions. Due to this, the stories of Musa and Isa, peace be upon them, are reiterated more than others, reflecting the demands of the situation and the benefits at hand. Despite this, the repetition is not based on one angle, rather, they vary in length, mellowness and intensity, with certain aspects of the story appearing in one context rather than another. It is exceedingly rare for a verse to be identical to another verse that came before, thus, this occurs very little. For instance, we find among the shortest and most impactful stories in Surah Al-Qamar. The stories (in this Surah) are very brief, yet they contain profound warnings, each concluding with the statement [فَهَلْ مِن مُّدَّكِرٍ Is there anyone to take heed?] The one who reads this Surah with reflection is bound to be affected by (its significance) because it is tremendous.

What is the wisdom behind this repetition (of the stories)?

It highlights the importance of the story, as its repetition demonstrates that close attention is to be given to it. It reinforces the story, ensuring it is firmly established in the hearts of the people. It takes into account the time and the condition of the audience; thus, one often finds brevity and intensity in the stories conyed in the Makkan Surahs, in contrast to those in the Madinan Surahs. A clarification of the eloquence of the Qur’an, as these stories appear in various forms, tailored to the circumstances. It demonstrates the truthfulness of the Qur’an, affirming that it is from Allah, as these stories are presented in diverse ways without any contradiction.

If someone were to say: “You have stated that the various stories do not contradict one another; however, we observe that some appear to conflict, such as the story of Musa and Pharaoh. In certain verses, Pharaoh declared [إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ- Indeed, this is a well versed sorcerer], while in another verse it is stated: [قَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَٰذَا لَسَٰحِرٌ عَلِيمٌ – The chiefs of the people of Fir’aun (Pharaoh) said: “This is indeed a well-versed sorcerer]. [Al-A’raf 109] So, how can these be reconciled? We say, reconciling this is very easy. The attribution of this statement to his people and to him does not present any contradiction. He expressed it first, and then people followed. This is not unusual (or strange).

Similarly, the statement [لَسَاحِرٌ مُّبِينُ – This is indeed an evident sorcerer] and [لَسَٰحِرٌ عَلِيمٌ – a well versed sorcerer] can be that he said “a well versed sorcerer” at one time and “an evident sorcerer” at another time. This is because a well versed sorcerer must also be evident (or prominent), thus it is known that the subject matter (or narrative) is not limited to one statement. Therefore, a perceptive individual can reconcile what appears to be contradictory within a single narrative. [Source: An Excerpt from “Sharh Usul Fee at-Tafsir” pages 347-35]

The Reason Behind This Article

A beloved cousin called Ibrahim residing in America reached out with a thoughtful inquiry regarding the frequency of mentions of Prophet Musa, peace be upon him, compared to that of Prophet Muhammad, peace and blessings be upon him. He noted that while Musa is referenced numerous times due to his esteemed status as a great Prophet, all Prophets, peace be upon them, hold an esteemed status, with Prophet Muhammad being the most distinguished among them. This led him to question why Musa appears more often in the Qur’an than Prophet Muhammad. Upon receiving his message, I was in the company of my colleagues at the primary school, Ustadh Abu Tasnim and Ustadh Ahmad Qasim. I sought insights on the matter from my colleague at school Ustadh Ahmad Qasim, may Allah preserve him, who kindly directed me to this clarification by Imam Muhammad Ibn Salih al-Uthaymin, may Allah have mercy upon him, and graciously provided me with the relevant pages in Arabic for my perusal. After acquaintance with the Arabic text, I assured my cousin that I would convey this valuable insight to him. May Allah reward him for his desire to increase in knowledge, and may He also bless Ustadh Ahmad Qasim for his generosity and support in sharing this beautiful clarification Aameen.

Visit: Visit: https://www.islammoses.com/im/

New publication expected in two weeks InShaAllah

Written by Salafi Dawah Manchester on . Posted in Announcements, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

NB: There is a mistake in the title: It should be “The Effect of The Acts of Worship On a Muslim’s Life”.

Few weeks ago, while heading home after work with our Salafi brother, close friend, confidant, and colleague, Ustadh Abu Tasneem, Mushaf Al-Banghali, may Allah preserve him, we discussed the passing of the scholars of Ahlus Sunnah. He brought up Al-Allamah Abdul Muhsin Al-Abbad, highlighting him as one of the senior scholars who deserves constant mention due to his extensive knowledge and years dedicated to teaching and guiding the Ummah. We remembered that we had previously purchased a small risaalah by the Shaikh at a bookstore in Birmingham, which I had paraphrased and summarised several times on this website.

Upon returning home, we resolved to restart a full translation of it for Salaficentre once more. After doing our best to translate, we sought the help of Ustadh Zaid Khalid, may Allah preserve him, who kindly listened to our reading of the English translation while comparing it with the Arabic version and provided invaluable edits. May Allah bless him and increase him in beneficial knowledge and righteous actions.

Additionally, we ask Allah to bless our beloved younger brother and friend, Abdul Haqq Shabir, may Allah preserve him, for taking time outside of his work hours to format the treatise. Furthermore, may Allah bless our beloved brother and colleague Mubin Zaher for assisting with the proofreading. Last but not least, may Allah bless everyone, especially those specific brothers in Stoke-On-Trent and Manchester, and they would hate to be mentioned, who generously donated funds to Salaficentre for the printing of the first 500 copies of this treatise. We ask Allah to bless their wealth and grant them success in all their endeavours. InshaAllah, this treatise titled “The Effect of The Acts of Worship On a Muslim’s Life” will be available in two weeks InShaaAllah.

In the treatise, we included some details as footnotes from Imām Muḥammad bin Ṣāliḥ al-ʿUthaymīn’s explanation of the three fundamental principles, and the explanation of the same book by al-ʿAllāmah ʿUbaid bin ʿAbdillāh al-Jābirī. We also took some footnotes from at- Tawassul of Imām Al-Albānī, notes from al-ʿAllāmah Ṣāliḥ Āl Al-Shaikh, Imām ʿAbdul-ʿAzīz Bin Bāz’s website, Tafsīr al-Qurṭubī, and notes from Zād al-Maʿād of Imām Ibn al-Qayyim, along with some links to Shaikh Abū Khadeejah’s website.

Furthermore, we included the Arabic text of al-ʿAllāmah ʿAbdul-Muḥsin’s speech so that readers can point out any errors in the English translation compared to the Arabic, which we will correct in future editions InShaAllah. We remember Shaikh Abū Talḥah, may Allah have mercy upon him and his wife, telling us in 2006: “Whenever I review one of my translations, I always notice that there are ways I could improve them.” If this is the perspective of such a skilled translator, an upright and bonafide student of knowledge, what can we say thereafter?

With regards to the text of the treatise itself, it discusses the purpose of life, which is to worship Allāh alone, along with some fundamentals of Islām. The Shaikh starts by defining al-ʿIbādah (worship) comprehensively and outlining some of its various types. He then highlights the two essential conditions of worship: Al-Ikhlāṣ (sincerity) and al-Mutābaʿah (following the path of the Messenger), linking them to the declaration of faith: ‘none has the right to be worshipped except Allāh and Muḥammad is Allāh’s Messenger.’

Next, the Shaikh cites Sharīʿah texts that emphasise the importance of worship, fear of Allāh, and repentance, along with some of their great effects in this life and the hereafter. He then discusses specific acts of worship, such as Prayer, which help Muslims avoid evil and immorality, and help them to maintain a constant awareness of their Lord throughout the day. He mentioned Zakāt, which purifies the believer’s soul and aids the poor in society. He further elaborates on fasting, its powerful effects in controlling desires, and the Prophet’s advice for the youth.

Lastly, he covers Ḥajj, some of its most important rituals, and its connections to the afterlife, including reflections on the day of ʿArafah, and the wearing of ihrām. The Shaikh also emphasises the bonds of brotherhood formed during Ḥajj and the opportunity to meet Muslims from various parts of the world. Most importantly, he clearly explains aspects of pure Islamic monotheism found in Ḥajj and its contrary. This treatise serves as a vital reminder of some of the core principles of our faith; and, by Allāh’s will, helps Muslims understand some of the effects of worship, making them more aware and prepared before engaging in worship. May Allāh preserve the Shaikh, the erudite scholar, the muḥaddith, ʿAbdul-Muhḥsin al-ʿAbbād al-Badr for this insightful treatise, and may He preserve the major scholars who are beacons of light, the likes of the Muftī; ʿAbdul-ʿAzīz Āl al-Shaikh, ʿAllāmah Ṣāliḥ al-Fawzān, ʿAllāmah Ṣāliḥ Āl al-Shaikh — and have mercy upon those who have passed away, from the likes of: ʿAllāmah Rabīʿ bin Hādī, ʿAllāmah Ubaid al-Jābirī, and ʿAllāmah Ṣāliḥ al-Luhaidān, their contemporaries and students.

NB: This treatise has been translated for Dawah purposes. Neither the translator nor anyone else involved holds any rights or royalties concerning its publication; it is exclusively owned by Salaficentre for the aim of Dawah.

Forgive people and Allah will forgive you!

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

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

The Messenger, peace and blessings of Allah be upon him, said: “Forgive (or pardon people) and you will be forgiven”.

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

This statement of the Prophet, peace and blessings of Allah be upon him, “Forgive (or pardon people) and you will be forgiven” is a clarification that reward is given in accordance with the deed performed – that if a person is one with a forgiving character when taking, giving, buying and selling, and when dealing with his family, neighbours and companions; rather when dealing with the society and people -wherever that may be, then indeed reward given in accordance with the deed. He will be forgiven – meaning, Allah will forgive him by making his affairs easy, forgive him by wiping away his sins and facilitate him with people who will deal with him in the same manner he deals with (other) people. 

at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/75

[2] Never anticipate that capable students of knowledge will forsake evidence and follow anyone without critical scrutiny

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, Scholars of Islam, Worship - 'Ibaadah'.

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

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically; the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

Al-I’tisam 3/434

To be continued…InShaAllah

[2] Transmitted Principles For Nearly Thirty Years By Senior Teachers From Senior Scholars – Concerning Criticisms and Proofs

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

Imam Ash-Shawkaanee, may Allah have mercy on him, which the young learners do not know. The Imam stated:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [1] [Paraphrased]

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

All praise is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family, companions, and those who follow his guidance. To proceed:

I advise myself and you to fear Allah, The Mighty and Majestic, to be sincere to Him in every statement and action, and to truthfully adhere to the Book of Allah and the Sunnah of Allah’s Messenger, peace and blessings of Allah be upon him, and to be steadfast upon that. And that you learn beneficial knowledge derived from the Book of Allah and the Sunnah of Allah’s Messenger, which will aid us upon this firmness and steadfastness upon Allah’s true religion.

I advise my children and brothers to pursue the truth and search for it in every matter, whether it is a point of agreement or differing. A believer who seeks the face of Allah and the home of the Hereafter does not find peace of mind or relaxation in his conscience (or inner self) until he reaches the truth- reaches the truth, especially in matters of differing and during times of Fitna. He does not make a move on any basis other than truth, knowledge and clear-sightedness.

If two individuals differ, even if it is his father or Shaikh, it is not permissible for him to take his side or against him until he studies the affairs and becomes acquainted with it based on its complete reality. Thereafter, he determines his stance and align himself with the truth that has become clear to him. This is what is obligated to a Muslim, and anything contrary to it is considered one of the behaviours (or traits) of the pre-Islamic era of ignorance and the (traits) of false pre-Islamic alliances. It is not permissible for a Muslim to follow such an evil path.

O our sons and brothers! I advise you to fear Allah, and advise you with what I mention with regards to loving the truth and the pursuit of it in its rightful places until you reach the reality. I advise our sons and brothers to honour the Salafi methodology and be steadfast in it. Honour its scholars, and if they utter truth, it is not permissible to oppose them. When they speak about a matter and present evidence, there is no excuse for anyone to oppose them, nor is it permissible for anyone to hesitate or abstain. This (hesitation or abstaining) is a deed of the people of vain desires, those who endeavour to undermine the Salafi methodology and topple its scholars.

Regarding matters of Al-Jarh Wa-Ta’deel, it is sufficient for a single scholar to issue (a critique), and the recommendation of a single scholar is sufficient. If two truthful scholars – respected and free from vain desires – differ about some individual, it is incumbent upon other than them among the carries of knowledge to seek clarification from the critic and request evidence. If the evidence is provided, it is obligated to them to submit to this evidence and proof. If the one who gives recommendation or any other individual opposes, his position is dropped. This one who (deliberately) rejects the evidence, his trustworthiness is undermined and he cannot be trusted with Allah’s Religion. Even if a single scholar presents proof and evidence, while numerous individuals oppose him through falsehood, lies, and trickery, they are not heeded. These are the established principles of Al-Jarh Wa-Tadeel – in the subject matter of criticism and praise – which we are obligated to adhere with regards to the likes of these Fitan.

A person may be criticised by numerous scholars who present clear evidence regarding his falsehoods and Fitna, yet some people do not listen to them, claiming that the truth has not been made clear. This is not permissible. It is not permissible in Allah’s religion. Then let us approach the books of Al-Jarh Wat-Tadeel, evaluate every biography and say: “By Allah, the truth has not been made clear for me”. Examine every (criticised) belief and say: “By Allah, it is not made clear to me”. (For example) the differing between the Rafidah and the Salafis, or between the Rafidah and the Jahmiyyah, or between the Salafis and the Mu’tazilah, or between the Salafis and the Khawarij, or between the Salafis and the Murji’ah, or between the Salafis and the Sufis (is examined), a person  says: “By Allah, it has not been made clear to me.” This behaviour would not be accepted from this person.

When two individuals among the Salafis differ, and the proof is with one of them, it is obligatory to support the one with the proof. I advise you to fear Allah, I advise you to uphold justice, and fairness, and distance from blind alliance and following desires.

ومن أضل ممن اتبع هواه

“And who is more misguided than one who follows his desires?” Rejecting the truth is a grave offense.

ومن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه

And who is more unjust than one who lies about Allah and denies the truth when it comes to him?

Denial of the truth is a (deed, characteristic, behaviour or trait) of the proponents of misguidance, the disbelievers and the rawafid. Shaikh al-Islam describes the Rawaafid by stating, “No group is as prone to reject the truth and accept falsehood as the Rawaafid.”

At present, it is obligated to the one who adheres to the Salafi methodology to free himself from following these corrupt paths – blind alliance, (traits) of pre-Islamic alliance, and rejecting the truth for the sake of so and so. By Allah, even if he is one of the senior scholars and one of the senior Imams of the Sunnah, and he errs, it is not permissible to reject the truth; then how about the ignorant, and those known for lying and Fitan; how can we be on their side? This is unbecoming of a Muslim, let alone a Salafi. What does the Salafi call signify if you are staunchly allied based on ignorance and vain desires. What is the meaning of this?

May Allah bless you. Abandon this, for it is foul. Search for the truth, adhere to it, and bear witness to it, even if it is against yourselves, your parents, or your relatives. Allah, the Blessed and Exalted, said:

يا أيها الذين ءامنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أوالوالدين والأقربين

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.

O brother! When scholars approach you, whether it be one, two, or three, presenting the truth, you must not hesitate to accept it. If they come to you with truth supported by evidence and proofs, it is (obligatory to accept it). If they merely present claims without substantiation, you should not accept it. However, if they approach you with truth backed by evidence and proofs, then your rejection of him is tantamount to rejecting truth, denial of truthfulness and truth. There is no one more unjust or ignorant than someone whose condition is as such.

I ask Allah to grant us all the success to follow the truth, distance the trials from us, and unite our hearts upon truth. I ask Allah to make this a reality, for indeed, our Lord is All-Hearing of supplications. May peace and blessings be upon our Prophet Muhammad, his family, and his companions. [paraphrased] [2]

To be continued….InShaAllah

[1] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[2]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – 93

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

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

He, may Allah have mercy upon him, said:

It is incumbent upon the Ta’ifah Al-Mansurah (the victorious group)- which Allah’s Messenger, peace and blessings of Allah be upon him, stated would remain and triumph, neither harmed by those who betray them nor by those who oppose them until the promise of Allah, The Blessed and Most High, is fulfilled (i.e. the day of Judgement); it is incumbent upon this blessed and good group to establish brotherhood for the sake of Allah, collaborate on righteousness and piety, and diligently strive to maintain the great status of being manifest on the truth- neither harmed by those who betray them nor by those who oppose them. This truth cannot be recognised (or acknowledged) about them except through (their adherence) to the knowledge inherited from Allah’s Prophets and His Messengers, and from the Seal of the Prophets – peace and blessings be upon them. The scholars are the heirs of the Prophets in conveying Allah’s message and delivering His commandments with regards to enjoining good and forbidding evil. There is a great deal of goodness for the Ummah in calling to the path of Allah, enjoining good and forbidding evil. Enjoining good and forbidding evil requires abundant knowledge (with regards to what the person is enjoining or forbidding).

[An Excerpt from “Marhaban Yaa Talibal Ilm”.page 200]

The most defiant person in their resistance against Allah’s Messenger

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All-Knowing.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

O you who believe! Raise not your voices above the voice of the Prophet.

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

When it is the case that Allah forbade us from giving precedence to (ourselves) over the Messenger, then which type of giving precedence to oneself over the Messenger, peace and blessings of Allah be upon him, can be more severe than giving precedence to one’s intellect over the revelation he was sent with? Many of the pious predecessors have stated that this Ayah means: “Do not say anything (about the religion) until the Messenger speaks and do not act until he commands you”. The most disobedient person among the people and the most severe with regards to giving precedence to himself over the Messenger is the one who gives precedence to his intellect or the intellect of another person over the revelation. And when it is the case that Allah has forbidden them (i.e. humankind) from raising their voices above the voice of the Messenger, then how about raising their intellects above the statements of the Messenger and the revelation he conveyed?! (1)

Allah (The Most High) said:

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ قَدۡ يَعۡلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمۡ لِوَاذً۬ا‌ۚ فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِيبَہُمۡ فِتۡنَةٌ أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ

Make not the calling of the Messenger (Muhammad) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger). And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah befall them or a painful torment be inflicted on them. [An-Noor. 63]

Allah said: [فَلۡيَحۡذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ -And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah, orders, acts of worship, statements) beware]; [أَن تُصِيبَہُمۡ فِتۡنَةٌ – lest some Fitnah befall them]: Meaning: [Lest] misguidance, calamity in the worldly life or disbelief befall them. [أَوۡ يُصِيبَہُمۡ عَذَابٌ أَلِيمٌ – or a painful torment be inflicted on them]: Meaning: Killed [i.e. by enemies] in the worldly life or punished in the hell fire in the afterlife. (2)

Imam Ahmad, may Allah have mercy upon him, said about this Ayah: Do you know what Al-Fitnah is? Al-Fitnah is Shirk. Perhaps if he [i.e. the person] rejects some of his [i.e. the Prophet’s] statements, then something of deviation enters his heart, so he is destroyed. (3)

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

All praise is due to Allah, who in every age and interval between the Prophets, raises up a group from the people of knowledge, who call the misguided to guidance, patiently bear ill-treatment and harm. With the Book of Allah they give life to the dead and with the Light of Allah they give sight to the blind. How many a person killed by Iblees (the Devil) they have revived, how beautiful their effect has been upon the people, and how vile the people have been towards them! They remove from Allah’s Book the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignoramus- those who uphold the banner of Bidah and let loose the trials and discords, who oppose the Book and agree upon opposing the Book. They speak about Allah and his Book without knowledge, argue about what is ambiguous in the Book and deceive the ignorant ones with such ambiguities. We seek refuge in Allah from the trials of the misguided ones. (4)

[1] Al-Waabil as-Sayyib page 21

[2] Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi

[3] Reported by Ibn Battah in Al-Ibaanah Al-Kubraa 97

[4] Ar-Radd Alal Jahmiyyah Waz-Zanaadiqah. p. 2

Children do not Forget Their Early Lessons and Advice – Shaykh Al-‘Uthaymin

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Family & Women, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Al-‘Allaamah Ibn ‘Uthaymin (رحمه الله تعالى) said:

“The Messenger of Allah (ﷺ) said:

“O young boy, say Bismillah, and eat with your right hand.”

Know that when manners and etiquettes are taught to a child at a young age, they are not easily forgotten. A child will not forget what you teach him while he is young. However, when he grows older, it is possible that he may forget what you taught him, or even show some resistance. But whilst he is still young, he is more likely to be responsive and accepting of what you teach him.”

Sharh Riyadh as-Salihin, vol. 3, p. 172