Da’wah – Calling To Islam – Page 22

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [44 of 80]

Written by Abdullah Jallow on January 9, 2025. Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

By Allah! The Ummah will not be removed from its problems, humiliation and the degradation they are living in except through returning to the Book of Allah, the Sunnah of the Messenger and the understanding of the pious predecessors, (when dealing) with the Khawaarij and other than them. Al-Aajuriy said: “The scholars—past and present—do not differ that the khawarij are an evil people, disobedient to Allah and His Messenger, even if they pray, fast and strive in acts of worship”.

Adh-Dhari’ah ilaa Bayan Maqasid Kitaab Ash-Shari’ah 1/97

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [42 of 80]

Written by Abdullah Jallow on January 7, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

By Allah! The Salafi Dawah did not spread in recent times, as well as in the past, except at the hands of people who are scholars, wise and forbearing people who embody the methodology of the Messenger – peace and blessings of Allah be upon him – and strive to implement it to the best of their abilities; thus, Allah benefitted (others) through them, and the Salafi Dawah spread to various parts of the world through their manners, knowledge and wisdom. And in recent times, we observe a decline and contraction of the Salafi Dawah, which can be attributed to the loss of the wisdom exemplified by these individuals, and first and foremost (a loss) of the Messenger’s wisdom, his compassion, manners, gentleness, and (upright) leniency – peace be upon him.

Al-Hath-thu Alaa Al-Mawaddah Wal I’tilaaf Wat-Tahdheer Minal Furqati Wal Ikhtilaaf page 24

What must I give someone I genuinely love?

Written by Abdullah Jallow on January 7, 2025. Posted in Basics, Brotherhood, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

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

A Conversation Between Imam Al-Albani, may Allah have mercy upon him, and others

The Arabic text of this article was shared by our close companion and friend, Ustadh Abu Tasneem (Mushaf Al-Banghali), who suggested that I share it in the English language. May Allah bless him and his family Ameen.

لشيخ : ما هو ثمن الحب في الله؟ ما تقول؟ ارفع اصبعك بس هالي عندو جواب يعطينا هذا الجواب على هذا السؤال، تفضل
السائل : يقول عليه الصلاة والسلام ( سبعة يظلهم الله في ظله يوم لا ظل إلا ظله رجلان تحابا في الله اجتمعا على ذلك و … )
الشيخ : إيه هذا جواب، كلام صحيح في نفسه ولكن ليس جوابا للسؤال
السائل : هذا جزاء
الشيخ : أيوه، هذا تعريف للحب في الله تقريبا وليس تعريف كامل، أنا سؤالي ما هو الثمن الذي ينبغي أن يدفعه المتحابان في الله أحدهما للآخر ولا أعني الأجر الأخروي وبعبارة أخرى أنه هذا السؤال حاديث وطارئ بيجوز يكون يعني سؤالي قاصر فقد … أعدد أعدد حتى أشوف حالي أنا أحسنت السؤال، أريد أنا من السؤال أن أقول ما هو الدليل العملي على الحب في الله بين اثنين متحابّين فقد يكون رجلان متحابين لكن تحاببهم شكلي ما هو حقيقي فما الدليل على الحب الحقيقي
سائل آخر : أن أحب إليك ما أحبه لنفسي
الشيخ : هذا صفة الحب أو بعض صفات الحب
السائل : الخلاصة
الشيخ : تفضل
السائل : قال الله تعالى (( إن كنتم تحبون الله فاتبعوني يحببكم الله ))
الشيخ : هذا جواب لسؤال آخر، جواب صحيح لسؤال آخر، تفضل
سائل أخر : الجواب قد يكون الحديث الصحيح
الشيخ : ابعد عن القدقدة لأنه ما بيكون جواب
السائل : الحديث الصحيح ( ثلاث من كن فيه وجد حلاوة الإيمان )
الشيخ : وجد
السائل : نعم، من ضمنه الذي يتحابّا في الله
الشيخ : أحب الرجل فلا يحبه إلا في الله، هذا ليس جوابا، هذا أثر المحبة في الله، ما هو؟ حلاوة يجدها في قلبه وليس كان السؤال ما أثر الحب في الله، تفضل
سائل أخر : كأنك تريد قوله تعالى
الشيخ : ما لك وما أريد، جاوب على السؤال
السائل : (( والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر ))
الشيخ : هذا هو الجواب أحسنت، هذا هو الجواب، شرح هذا إذا كنت أنا أحبك في الله فعلا تابعتك بالنصيحة كذلك أنت تقابلني بالمثل ولذلك فهذه المتاعبة بالنصيحة قليلة جدا بين المدعين الحب في الله عز وجل، الحب هذا قد يكون فيه شيء من الإخلاص ولكن ما هو كامل وذلك لأن كل واحد منا بيراعي الثاني، إيه بنخاف ليزعل، بنخاف ليشرد، إيه خليه معنا يعيش معنا … بـ بـ إلخ.
مو هذا هو، الحب في الله ثمنه أن يخلص كل واحد منا للآخر وذلك بمناصحته، يأمره بالمعروف وينهاه عن المنكر دائما وأبدا فهو له في نصحه أتبع له من ظله والصورة التي ذكرها الأخ في الواقع هو من أحسن … يمكن أن يكون عن ذلك السؤال ولذلك صحّ أنه كان من أدب الصّحابة حينما يتفرقان أن يقرأ أحدهما على الآخر
والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

The Shaikh: What is the worth (value) of love for the sake of Allah? What do you say (i.e. your opinion)? Please raise your finger if you have an answer to this question; go ahead.

The questioner: The Prophet, peace and blessings of Allah be upon him, said: “Allah will shade seven individuals on the Day when there is no shade except His shade: two men who love each other for the sake of Allah and come together for that purpose, and…” (a)

The Shaikh: This answer is a correct statement in its essence, but it is not the (intended) answer to the question.

The questioner: This is a (good) recompense.

The Shaikh: This is a closer definition of love for the sake of Allah, but it is not a complete definition. My question is about the value that two individuals who love each other for Allah’s sake must give (bestow) to one another. I do not mean the rewards in the Hereafter. I would like to know what practical evidence exists to demonstrate love for the sake of Allah between two individuals. It is possible for two men to love each other, but it is superficial and not real. What is the proof of love (for the sake of Allah) in reality?

Another questioner: To wish for you what I wish for myself.

The Shaikh: This is a characteristic of love or some characteristics of love.

The questioner: The summary.

The Shaikh: Please proceed.

The questioner: Allah, The Exalted, says: [إن كنتم تحبون الله فاتبعوني يحببكم الله – Say (Muhammad the people)! If you truly love Allah, then follow me, Allah will love you]. (b)

The Shaikh: This is an answer to a different question. It is a correct answer to another question; please proceed.

Another questioner: The answer may be an authentic hadith.

The Shaikh: Distance from (avoid) Qadqadah (speech built on may be, may not), as it may not yield any (meaningful) answers.

The questioner: The authentic hadith: “There are three qualities for which anyone who is characterised by them will find the sweetness of faith…” (c)

The Shaikh: (Will) find (the sweetness of faith)…

The questioner: Yes, a condition (or something that must be present) for those who love one another for the sake of Allah.

The Shaikh: “To love a man only for the sake of Allah”, this is not the (real) answer. This (hadith) is a sign (or an effect) of love for the sake of Allah. What is this sign (or effect)? It is a sweetness experienced in his heart. The question was not about the effects of love for the sake of Allah. Please continue.

Another questioner: It seems you are referring to (or you intend) the statement of Allah…

The Shaikh: What do you have and what do I want? Answer the question.

The questioner:

والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

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

The Shaikh: This is the answer, well done. This is the answer. The explanation of this is that if I (truly) love you for the sake of Allah, I will offer you sincere advice, and you should reciprocate in kind. For this reason, this mutual advice is quite rare among those who claim to love one another for the sake of Allah, The Mighty and Majestic. While this love may contain some degree of sincerity, it is not complete, as each of us tends to consider the feelings of the other (i.e. at the expense of sincere advice). We fear annoying (one another), making (one another) startled (creating distance). Let him live with us (i.e. we prefer to keep each other at the expense of sincere advice).

The price (or value) of love for the sake of Allah is to be sincere to one another through sincere advice, enjoining good, and forbidding evil- always and forever. The bond formed through such advice is more profound than mere companionship. The example provided by the brother is indeed commendable and relevant to the inquiry at hand. It has been established with authenticity from the etiquettes of the Prophet’s companions that when (they met and before) departing, one of them would recite to the other:

والعصر إن الإنسان لفي خسر إلا الذين أمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

[a] Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “There are seven whom Allah will shade on a day when there is no shade but His. They are a just ruler, a youth who grew up in the worship of Allah, one whose heart is attached to the mosques, two who love each other, meet each other, and depart from each other for the sake of Allah, a man who a beautiful woman of high status tempts but he rejects her, saying, ‘I fear Allah,’ and one who spends in charity and hides it such that his right-hand does not know what his left hand has given, and one who remembered Allah in private and he wept.” [Al-Bukhari 660 and Muslim 1031]

[b] Surah Aal Imran. Ayah 31

[c] “There are three qualities for which anyone who is characterised by them will find the sweetness of faith: he to whom Allah and His Messenger are dearer than all else; he who loves a man for Allah’s sake alone; and he who has as great an abhorrence of returning to unbelief after Allah has rescued him from it as he has of being cast into Hell”. [Sahih Muslim 43]

[d] https://www.thenoblequran.com/q/#/sura/103/1
https://salafidawahmanchester.com/2023/12/15/the-pinnacle-of-human-perfection-is-attained-through-four-qualities/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [41 of 80]

Written by Abdullah Jallow on January 6, 2025. Posted in 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.

If you see someone arguing in a good manner seeking to benefit, clarify for him. He has doubts, therefore, remove them through gentleness, wisdom and fine admonition. However, if he is just trying to debate for the sake of it, do not argue with him, as he is not interested in the truth and you won’t attain a (fruitful) outcome.

Sharh Usul As-Sunnah Lil Imam Ahmad p36

Judy asked a question

Written by Abdullah Jallow on January 6, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Family & Women, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

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

“I have been sent to perfect good character”. [1]

“Do you believe that the importance in your country of Islam complicates your ability to do something, to take a stronger stand against violence against women”. [Footnote a]

This is one of the questions posed by Aunty Judy Woodruff to a former Prime Minister of a Muslim country, bringing attention to a crucial issue. It raises the possibility that this inquiry stemmed from a journalistic duty to address misunderstandings or perhaps a genuine lack of awareness about the profound teachings of Islam that advocate for the respectful treatment of women, as highlighted in the sacred texts.

The Prophet, peace and blessings of Allah be upon him] said, “Women are the twin halves (or counterparts of) men”. [2]

Meaning, they are twin halves of men as created beings, as if they are the other halves from men because Hawwaa, may peace be upon her, was created from Adam, peace be upon him.. [3]

Imam Muhammad Bin Salih Al-Uthaymeen, may Allah have mercy upon him, said, “Women are the twin halves of men, meaning they are the other half from them because a woman is the daughter of her father and a part from him, just as the Prophet, peace and blessings of Allah be upon him, said, ‘Fatimah is from me’. The narration has another meaning – that ‘Twin halves (or counterpart) of men’ means that they are same as men in what Allah has obligated to men with regards those affairs that have not been specified for men or women. [4]

Al-Miqdam Ibn Ma’dee, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, said: “Verily, Allah commands you to be good to women. Verily, Allah commands you to be good to women because they are your mothers, sisters your aunts”. [5]

Abu Hurairah, may Allah be pleased with him, reported: I invited my mother, who was a polytheist, to Islam. I invited her one day and she said to me something about Allah’s Messenger, peace and blessings of Allah be upon him, which I hated. I came to Allah’s Messenger weeping and said: “Allah’ Messenger, I invited my mother to Islam but she did not accept (my invitation). I invited her today but she said to me something which I did not like. (Kindly) supplicate Allah that He may set the mother of Abu Huraira right. Thereupon Allah’s Messenger said: “O Allah, set the mother of Abu Huraira on the right path”. I came out quite pleased with the supplication of Allah’s Prophet and when I came near the door it was closed from within. My mother, may Allah be pleased with her, heard the noise of my footsteps and she said: “Abu Huraira, just wait”, and I heard the noise of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: “Abu Huraira, I bear witness to the fact that there is none worthy of worship (in truth) but Allah and Muhammad is His slave and His Messenger”. He (Abu Huraira) said: I went back to Allah’s Messenger and (this time) I was shedding the tears of joy. I said: Allah’s Messenger, be happy, for Allah has responded to your supplication and He has set on the right path the mother of Abu Huraira. He (the Prophet) praised Allah, and extolled Him and uttered good words. I said: Allah’s Messenger, supplicate to Allah so that He may instill love of mine and that of my mother too in the believing servants and let our hearts be filled with their love, whereupon Allah’s Messenger said: O Allah, let there be love of these servants of yours, i. e. Abu Huraira and his mother, in the hearts of the believing servants and let their hearts be filled with the love of the believing servants. (Abu Huraira said: This prayer) was so well granted by Allah that no believer was ever born who heard of me and who saw me but did not love me. [Sahih Muslim 2491]

Abu Umamah, may Allah be pleased with him, said: A young man came to the Prophet, peace and blessings of Allah be upon him, and said, “O Allah’s Messenger! Allow me to commit illegal sexual intercourse”. The people turned to him to rebuke him and told him keep quiet. The Prophet moved closer to him and he sat down. The Prophet said, “Would you like that for your mother?” He said, “By Allah! No. may Allah make me your ransom”. He said, “The people do not like it for their mothers either”. Then he said, “Would you like it for your daughter?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their daughters either”. He said, “Would you like it for your sister?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their sisters either”. He said, “Would you like it for your paternal aunt?” He said, “By Allah! No. May Allah make me your ransom”. He said: “The people do not like it for their paternal aunts either”. He said, “Would you like it for your maternal aunt?” He said, “By Allah! No. May Allah make me your ransom”. He said, “The people do not like it for their maternal aunts either”. Then he placed his hand on him and said, “O Allah! Forgive his sins and cleanse his heart, and protect his chastity”. And after that the young man never thought of any such thing again. [6]

It’s important to clarify that the injustices faced by women at the hands of men are not rooted in Islam itself. Instead, they stem from cultural practices. A true Muslim should not follow any cultural traditions that contradict the teachings of Islam. A Muslim is not allowed to adhere to any cultural norms that oppose Islam. Examining the statistics on domestic violence, rape, and sexual harassment across various societies, including the USA, may reveal numerous underlying factors contributing to these issues. However, it is clear that a significant reason lies in the absence of fear of Allah and the inclination towards un-Islamic customs. It’s essential for anyone looking to make a judgement or grasp issues in a Muslim country to first understand what Islam teaches about the topic, supported by unambiguous evidence, rather than relying solely on the local customs and behaviours. Failing to make this distinction can lead to a mix-up between Islam and cultural practices. Scholars have strongly highlighted the importance of differentiating between un-Islamic cultural habits and the principles that Islam outlines for our interactions.

Imam Ash-Shatibi, may Allah have mercy upon him, stated in Al-Muwaafaqaat that customs are many different types- some are good and others are corrupt. The good customs are those that neither oppose the Shariah texts nor lead to losing an affair deem to be beneficial by the Shariah, nor lead to an affair which the Shariah deems to be corrupt. As for the corrupt customs, they are those that oppose the evidences in the Shariah or some of the principles of the Shariah, such as some of the customary dealings in usury and those deeds deemed to be evil by the Shariah which the people engage in during occasions of happiness (or rejoicing etc). [7]

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

Hardship is only encountered by the one who abandons the Maloofaat and Awaa’id [i.e. those habitual things, deeds, practices, customs etc] for other than the sake of Allah. As for the one who abandons them truthfully and sincerely from the bottom of his heart- for the sake of Allah alone- then indeed he does not encounter any difficulty due to abandoning them except in the beginning, in order that he is tested as to whether he is truthful or untruthful in abandoning them? If he exercises a little bit of patience, its [i.e. that abandonment] will alternate into pleasure. Ibn Seereen said that he heard Shurayh swearing by Allah that “A servant does not abandon anything for the sake of Allah and finds a loss in that.” And their statement [i.e. the people of knowledge] that ‘whoever abandons something for the Sake of Allah, Allah will replace it with what is better.” This is true. This compensation is of different types and the best of that which a person is compensated with is: the desire and yearning to get close to Allah, seeking after Allah’s pleasure, love of Allah, and the heart granted-by way of it- tranquility, strength, enthusiasm, happiness and being pleased with its Lord [The Most High]. [8]

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

It is obligated to every Muslim that he does not depend on custom; rather he presents it to the pure Islamic legislation (to be judged), thus, whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Book of Allah and the Sunnah of His Messenger [peace and blessings of Allah be upon him] for judgement, so whatever Allah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people. [9]

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

The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allah’s statement: [وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا – It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. Aayah 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allah’s divine legislation. [10]

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

Extremism related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit [i.e. the ones judged to be permissible by the divine legislation], a person remaining upon what he is upon would be better than going along with the new (or emerging) customs. [11]

Listen to Lectures About Good Treatment of Women and Their Role In The Modern

https://www.salafisounds.com/the-muslim-woman-in-a-modern-world-by-abu-khadeejah-abdul-wahid/

https://www.salafisounds.com/women-in-islam-by-abu-khadeejah/

https://www.salafisounds.com/good-treatment-of-the-wife-by-abu-idrees/

https://www.salafisounds.com/means-to-a-happy-life-a-righteous-wife-khutbah-by-abu-idrees/

https://www.abukhadeejah.com/what-is-reported-in-the-book-and-sunnah-regarding-the-good-treatment-of-parents/

——————————————

Footnote a: https://youtu.be/ZcIoQwf8qJg at 16mins 56secs onwards.

[1] al-Muwaṭṭa’ 1614

[2] Saheeh Abu Dawood. No 236. Publisher Maktabah Al-Ma’aarif 1st edition

[3] Mirqaatul Mafaateeh Sharh Miishkaat Al-Masaabeeh 2/428

[4] https://binothaimeen.net/content/11305

[5]Silsilah Al-Hadeeth as-Saheehah 2871

[6] Silsilah Al-Hadeeth As-Saheehah 370

[7] Al-Muwaafaqaat 2/283

[8] Al-Fawaa’id page 166

[9] Majmoo Al-Fataawas 6/510

[10] Tafseer Surah Al-Baqarah 2/299

[11] Majmoo Al-Fataawaa 7/7

Some So-called or Distorted Indicators of Extremism and Terrorism

Written by Abdullah Jallow on January 4, 2025. Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah, The Exalted, said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]

It is increasingly common for the actions of a few individuals to be unfairly associated with Islam as a whole. When a Muslim engages in prohibited behaviour, certain media outlets and journalists often choose to highlight irrelevant aspects of their beliefs rather than recognizing the individual’s personal failings or lack of self-control. This tactic aims to create a misleading narrative that equates sound Islamic principles and practices with extremism. For instance, you might hear comments like, “Before committing these heinous acts, he began to adopt Islamic dress, grow a beard, and voice his opposition to music, drugs, and alcohol, while also expressing strong views on the situation in Gaza.” Such statements serve only to distort the truth and perpetuate harmful stereotypes. Furthermore, through this narrative, they aim to imply that these are indicators of extremism and that they played a role in the perpetrator’s crimes, whether directly or indirectly. First and foremost, we must remind them that the One (Allah) who prohibited all intoxicants, also instructed His Messenger to instruct all Muslim men to grow their beards and trim their mustaches, and forbade music and other vices. He (Allah) is also the same One who declared it unlawful to harm innocent individuals, regardless of their faith, and prohibited vigilantism. [Footnote a] Thus, the issue that these deceivers attempt to complicate and misinterpret is quite straightforward: a person who embodies commendable qualities yet engages in criminal behaviour is merely someone who has followed certain directives while neglecting others, despite the fact that all commands and prohibitions originate from a single source.

Countless Muslims abstain from intoxicants and immoral behaviours, including murder, fully aware that these actions are strictly prohibited by their Creator. If the act of growing a beard or opposing music and alcohol were inherently linked to violence, then millions of Muslims would commit murder and other violent acts. However, this is far from the truth; these matters are not related. In reality, anyone who takes an innocent life, even under the guise of an Islamic justification, has crossed a significant line in their interpretation of promoting good and preventing evil. It is essential to understand that certain aspects of promoting good and preventing evil is primarily assigned to rulers and designated authorities, such as law enforcement. Furthermore, Individuals are obligated to promote good and prevent evil only within the framework of Islamic law and in accordance with the agreements they hold with both Muslim and non-Muslim nations while coexisting peacefully.

Saudi erudite scholar Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

“Is enjoining good and forbidding evil by the hand obligated to all Muslims, or is it limited to those in authority and their deputies?”

Response: Stopping wrong is obligated to all Muslims according to their ability because the Messenger, peace and blessings of Allah be upon him, said: “Anyone of you who sees evil, let them stop it with their hand; if not able, then with their tongue, and if not able, then with his heart, and that is the weakest of faith”. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes within the organisation they are responsible for, in accordance with the instructions given to them [i.e. the authority given to them by the state authorities], otherwise, people should not stop anything they are not authorised to stop. If they make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue, saying “O so and so! Fear Allah! This is not permissible, this is Haraam, or this is obligated to you”, and clarify it with evidence from Shariah. [Footnote b] As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorised by the ruler, such as organisations given permission and authority to enjoin good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city, he should make changes with his hand, in accordance with the instructions he has been given by the state. [2]

Behaviour Towards non-Muslims

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, addressed the appropriate conduct for interacting with non-Muslims during a tele-link on July 28, 2000, saying:

Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said, “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with. O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allah – the Most High – has commanded truthfulness – in the saying of Allah – the Most High – “O you who believe – fear and keep you duty to Allah and be with the truthful”.

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [3]

Imam Muhammad Ibn Salih Al-Uhaymin, may Allah have mercy on him, clearly articulated that it is a grave betrayal to infringe upon the blood, honour, and property of non-Muslims. This raises an important question: how does this relate to the rejection of vices like alcohol, gambling, music, or the obligation to grow a beard? [Footnote c] Abstaining from such vices is a personal commitment to obeying one’s Lord, while respecting the lives of others is a fundamental right owed to all of Allah’s servants, irrespective of their lifestyle choices. Disapproving of others’ behaviors does not justify taking the law into one’s own hands; Islam is a protector of all, including those who do not share the same faith. However, when it comes to vices like intoxicants, music, gambling, and others, it is unequivocally stated that these are prohibited in Islam. It is also important to emphasise that no rational Muslim believes they have the right to harm those who partake in these activities. Such views are only held by the khawarij. [Footnote d]

Sadly, biased and misleading journalists often attempt to link the rejection of these vices to terrorism. If this were true, how do we explain the millions of Muslims who avoid these vices while coexisting peacefully with non-Muslims in both Muslim-majority and non-Muslim countries? Instead of fabricating this tenuous connection to further their ideological agenda against Islam, it would be more constructive for them to consider the individual’s circumstances—whether they are struggling with mental health issues, have been misled by terrorists who distort religious teachings, or are acting out of personal grievances.

As for the situation in Gaza and the ongoing aggression from Zionist forces, it is a matter of deep concern that resonates with both Muslims and non-Muslims alike, who universally denounce such acts of violence. However, an informed Muslim recognises that the events unfolding in Gaza do not excuse or rationalise any negative actions against non-Muslims elsewhere, nor do they justify the targeting of unarmed civilians and non-combatants under Netanyahu’s leadership. We stand firmly against all forms of violence and brutality, regardless of the perpetrator, whether it be Zionists, Hamas, or any other group. Read: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

——————————————————-

Footnote a:

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

http://www.islamagainstextremism.com/

Footnote b:

In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

Footnote c:

https://abukhadeejah.com/wp-content/uploads/2017/10/Muslim-Attitudes-to-Alcohol-and-Intoxicants-The-effect-upon-societies-and-individuals-Islam-4.4.pdf

https://abukhadeejah.com/the-evil-effects-of-drugs-alcohol-in-society-in-light-of-the-quraan-sunnah/

http://www.shariah.ws/articles/suokooj-there-is-no-safe-limit-in-the-consumption-of-alcohol-and-the-prohibition-of-alcohol-in-the-quran.cfm

https://abukhadeejah.com/ruling-on-music-and-singing-ibn-baz-albani-ibn-taymiyyah/

https://abukhadeejah.com/music-singing-concerts-islamic-teachings/

Footnote d:

https://www.kharijites.com/kj/

[1] https://salafidawahmanchester.com/2024/12/24/several-considerations-to-bear-in-mind-concerning-ambiguity/
[2] Fataawa Ibn Baaz 8/208
[3] salafipublications

Certificates

Written by Abdullah Jallow on January 4, 2025. Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Al-Allamah Rabi Bin Hadi al-Madkhalee, may Allah preserve him, said:

Knowledge is not just about studying and obtaining certificates, but the aim is to gain sound and accurate comprehension – sound understanding in matters of Aqidah, worship, good manners, good etiquettes, and everything related to a believer’s life. It is obligated to believers to fulfil everything in their lives based on Allah’s Book and Sunnah of Allah’s Messenger. The believer performs acts of worship sincerely for the sake of Allah because Allah commands him to be sincere.

وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَ‌ۚ وَذَٲلِكَ دِينُ ٱلۡقَيِّمَةِ

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat: and that is the right religion. [Al-Bayyinah. 5] [1]

The Shaikh also said: We have been commanded to learn, therefore, it is obligated to us to learn, practice, and invite (others to the path) of Allah based on the path that Allah has prescribed and made clear to us, the path that the Messenger elucidated and followed, and followed by his companions after him. They propagated Islam across the globe – among various nations. This knowledge and virtue were disseminated primarily through (good) manners – through patience, forbearance, steadfastness in fulfilling duties and responsibilities, truthfulness, honourable behaviour, nobility, noble-mindedness, keeping promises, and similar traits. These manners became apparent to the people, so the hearts, ears, and eyes of the nations embraced this guidance, which the companions of Muhammad upheld. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said that some of the people say “sincere intention in this present era of ours is difficult or it may be impossible because those who seek knowledge do so with the aim of receiving a certificate”.

The Shaikh replied to this statement saying that one’s intention is considered corrupt if knowledge is sought to receive a certificate or a desire for an elevated worldly status through it. But a person’s intention is regarded to be good and not in opposition to sincerity if he wants an elevated status in order to benefit the people, for he knows that at present it is impossible for a person to achieve a high and beneficial position for the Ummah unless he has a certificate. Because of this, even if you were to find a scholar who is good in various affairs of knowledge but he has no certificate, it will not be possible for him to teach even in high school and this is the reality. And you will find that the one lesser in knowledge than this scholar will be accepted (as a teacher) at a university as long as he has a certificate. Therefore, based on a person’s intention and choices, the certificate is not considered harmful and its obtainment enters into the statement of the Messenger, peace and blessings of Allah be upon him: “And what comes to you from this wealth without asking for it or having greed for it, take it; and if not given, do not run for it”. [Al-Bukhaari. Number 1473][3]

The Shaikh also stated: We add trustworthiness as an additional characteristic alongside proficiency because proficiency is a strength and it has to be accompanied by trustworthiness. Allah said: [ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِىُّ ٱلۡأَمِينُ – Verily, the best of men for you to hire is the strong, the trustworthy.] [Al-Qasas. 26]

It may be that a scholar is proficient and vast in knowledge, able to derive and explain subsidiary issues from fundamental principles, as well as categorise, distinguish and place different subject matters in their appropriate place, but he is not trustworthy and might misguide you from where you do not know”. [4]

[1] An Excerpt from Marhaban Yaa Talib Al-Ilm. 72 – 73

[2] An Excerpt from Marhaban Yaa Talib Al-Ilm. 86

[3 & 4] An Excerpt from Sharh Hilya Talib Al-Ilm. p22

ISIS are called khawarij – Educating Maya Yang

Written by Abdullah Jallow on January 3, 2025. Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Khawaarij, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Worship - 'Ibaadah'.

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

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

Verily he lives long among you will see a lot of differing, so you must keep to my Sunnah and to the Sunnah of the Khulafaa ar-Rashideen [the rightly guided caliphs]. Adhere to it with your molar teeth (i.e. adhere to it firmly). And beware of newly invented matters [in the religion], for every newly invented matter [in the religion] is a bidah [innovation in the religion], and every bidah is misguidance. [1]

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

The Jews divided into seventy-one sects, the Christians divided into seventy-two sects and this Ummah will divide into 73 sect. All of them are in the fire except one. So he was asked, “Who are they [i.e. the saved sect] O Messenger of Allaah?” He said, “Those upon that which I and my companions are upon”. [Footnote a]

Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al-Mubaarak, may Allah have mercy upon him, “How many sects have this Ummah spilt into?’ He said, “The foundation of the sects are four: the Shia, the Harooriyyah (i.e. khawarij), the Qadariyyah, and the Murji’ah. The Shia split into twenty-two sects, Harooriyyah split into twenty-one sects, the Qadariyyah split into sixteen sects, and the Murji’ah split into thirteen sects”. [2]

After Maya [Footnote b] realises that the term Sunni carries significant weight and that one’s affiliation with it is not taken lightly—especially when it comes to understanding deviant sects and their deviations—we will include a precise statement from Imam Al-Barbahari along with a brief commentary from Al-Allamah Salih al-Fawzan to shed more light on this topic. Additionally, we will provide insights from Al-Allamah Rabee Bin Hadi Al-Mad’khali for further clarification. Imam Barbahaaree [329AH], may Allah have mercy upon him said:

It is not permitted for a man to say, “So and so is a person of the sunnah” until he knows that he combines the characteristics of the Sunnah, so it is not said of him, “a person of the Sunnah” until he combines all the Sunnah.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, commented on the above statement as follows:

Do not give recommended to a person and a praise of him, except based on knowledge, lest the people become deceived by your praise of him, while he is not what (you have stated about him). So, when his real affair and path is clear to you, his knowledge and steadfastness, you can give him recommendation. As for giving out praise and recommendation whilst not knowing of anything about him, this is a dangerous recommendation through which the people will be deceived by this person. Had only those who give commendations to the people stopped at that (i.e. put it in its proper place), they would not give recommendation, except for one who fulfils the conditions of (receiving) recommendation because recommendation is a witness, thus, if the recommendation is not correct it will be a false witness. And regarding the statement of Imaam Al-Barbahaaree: “until he knows that he combines the characteristics of the Sunnah”. The characteristics of the Sunnah are to be in creed, knowledge and adherence to the (path) of the pious predecessors. But if there is not in him except a single characteristic of the (sunnah), he is not judged to be from Ahlus Sunnah on the basis of a single characteristic or one thing, then what about the one who does not have anything from that? [3]

Al-Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, was asked: The questioner says: We request a comment from you on this statement: “Indeed both Sunnah and Bidah may be gathered in a man, thus, if the Sunnah is predominant in him, he is a Sunni Salafi. And if bidah is predominant in him, he is an innovator, a misguided one”. Benefit us (i.e. with a comment) and may Allah reward you.

Response: This (statement) is from the [مغالطات-i.e. those misleading statements or affairs that are brought forth for the purpose of deception or sophistry]. There is no doubt that the one in whom Bidah is predominant is an innovator in religious matters, but it is not a condition, for example, that he has thirty (matters) of bidah with him and twenty (matters) of Sunnah, because he may have one bidah with him and thus declared an innovator in religioys matters. Rather the verdict of disbelief may be passed against him. [Footnote c] Because if he adheres to all the Sunnah, but then he says, “Indeed the Qur’an is created”, do we say that the Sunnah is predominant in this (person)? The Salaf (pious predecessors) declared (people) disbelievers due this because the Qur’an is the Speech of Allah and not created. The Salaf held a consensus regarding this. If he says, “I am a Sunni and the Qur’an is created”, we say: ”You are an innovator in religion, a misguided one, rather this innovation of yours is tantamount to disbelief. Either you recant or else you are a disbeliever.” We clarify the truth for him and unless he recants, otherwise he is a disbeliever. He rejects the Ruyah (i.e. he rejects the fact that the believers will see Allah on the day of judgement) and says: “I am a Sunni in everything except in this, for I do not believe that Allah will be seen in the Afterlife.” This one (i.e. the person who says this) has belied the Qur’an and the Sunnah.

This principle (i.e. that a person is a Sunni Salafi or an innovator depending whether the Sunnah or Bidah is predominant in him) is false; and how many with a single bidah – among the major bidah- were declared innovators by the Salaf?! Jad Ibn Dirham had two innovations- negation of the attributes of Allah and the statement (i.e. the belief) that the Qur’an is created, whilst he used to pray, observe fasting and worshipped Allah. And how many of Ahlul bidah and the Ubbaad (those dedicated to worship) have numerous (practices) of Sunnah, but alongside this he is an innovator!

Therefore, it is obligated to the Sunni to be solely dedicated to the truth and that his religion (Creed, Methodology and acts of worship) are pure and not stained by anything from the (matters) of bidah. However, if he falls into a Bidah khafiyyah (i.e. an innovation that is obscure or hard to detect), whilst he is desirous of the truth and seeking after it, then if the people were to inform him about it he would recant. So we do not pass the judgement of Tabdee against this person. If he had passed away we ask Allaah to forgive him and we do not pass the verdict of Tabdee against him. If he is alive, we advice him, and unless he accepts (the truth), we pass the verdict of Tabdee against him. [4]

The Shaikh also stated:

All sects of Ahlul Bidah gather truth and falsehood, deny the truth that is with the other sect of Bidah and believes in that which they possess of falsehood. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: Allah says:

وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ بِمَآ أَنزَلَ ٱللَّهُ قَالُواْ نُؤۡمِنُ بِمَآ أُنزِلَ عَلَيۡنَا وَيَكۡفُرُونَ بِمَا وَرَآءَهُ ۥ وَهُوَ ٱلۡحَقُّ مُصَدِّقً۬ا لِّمَا مَعَهُمۡ

And when it is said to them (the Jews), “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us.” And they disbelieve in that which came after it, while it is the truth confirming what is with them]. [Al-Baqarah 91]

The Shaikh also stated: As for the one who falls into an innovation, then he is of categories. he first category: Ahlul-Bid’ah such as the Rawāfid, the Khawārij, the Jahmiyyah, the Qadariyyah, the Mu’tazilah, the Grave-worshipping Sūfīs, the Murji’ah, and whoever is connected to them [in our times] such as al-Ikhwān, at-Tablīgh and those similar to them. For these innovations the Salaf did not make it a condition that the proof be established due to the fact that the ruling upon them is [in accordance to] the innovation. So regarding the Rāfidī, it is said about him, “Innovator (mubtadi’)”. As for the Khārijī, it is said about him, “Innovator”, and so on, regardless of whether the proof is established upon him or not. [5]

This above statement by Al-Allamah Rabee shows that the kahwaarij are Mubtadi’ah, outside the Sunnah and Sunniyyah, and it is well-known that groups like ISIS and Al-Qaeda are offshoots of the Khawarij, thus, they have exited the Sunnah and Sunniyyah.

Must now listen and read on these links regarding ISIS and Al-Qaeda

https://abukhadeejah.com/the-evils-of-modern-day-terrorism-and-its-roots-al-qaeda-isis-the-nusra-front-etc/
https://abukhadeejah.com/free-leaflet-combatting-isis-al-qaeda-islamist-insurgencies-worldwide/
https://abukhadeejah.com/isis-in-iraq-syria-ibn-kathir-died-774-ah-if-the-khawaarij-ever-gained-strength-in-iraq-and-syria-there-would-be-mass-killing/

https://islamtees.uk/2020/06/14/a-historical-look-at-the-splitting-of-the-muslim-ummah/

Footnote a:

All in the fire except one

Footnote b: Maya stated in the guardian [Friday 3 January 2025 00.59 GMT

Footnote c:

The Ruling On Takfeer by Shaikh Fawzaan
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

[1] Sahih Abi Dawud 4607
[2] Al-Ibaanah by Imam Ibn Battah 1/379-380
[3] It’haf Al-Qaaree Bitta’liqaat Alaa Sharhis Sunnah Lil Imaam Barbahaaree. 2/275-276]
[4] Source: بهجة القاري بفوائد منهجية ودروس تربوية من كتاب الإعتصام بالكتاب والسنة من صحيح البخاريPages 92-93 Question number 13.
[5 https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [38 of 80]

Written by Abdullah Jallow on December 31, 2024. Posted in Aqeedah, Aqeedah (Creed & Belief), 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, Scholars of Islam, Worship - 'Ibaadah'.

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

Indeed diverting from the methodology of the prophets in Dawah is (tantamount) to deviation towards misguidance and destruction. This is because Allah, The Blessed and Most High, laid down and ordained this methodology for all the Prophets.

If the people have Shi’aaraat (i.e. distinguishing principles, doctrines, calls, slogans), we do not have except the Shi’aar (distinguishing principle, doctrine, call) of the Prophets.

If the people have methodologies, we do not have except the methodology of the Prophets, peace and blessings of Allah be upon them.

The Qur’an is the greatest testimony and Allah has often repeated these testimonies and reiterated them in many of the verses.

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [An-Nahl: 36]

Every Messenger said this to his nation and appeared to his people with this call – the call to Tawheed–and to turn away from Taghut.

Al-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Tadeel. 1/67

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [37 of 80]

Written by Abdullah Jallow on December 29, 2024. Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

I advise the students of knowledge to be humble wherever they may be – wherever they reside (or) go. The Ummah is not (merely) in need of leaders and figureheads, nor does it want arrogance, pride, self-exaltation and corruption in the earth; instead, they are greatly in need of humble people, the acquiescent and protected ones- those who submit to the truth. Let each person nurture himself or embrace these qualities which the Ummah is in need of (through) those who possess them.

By Allah, they have been afflicted due to the arrogant ones, the haughty ones, and the proponents of (vain) desires; distancing them from the true religion ordained by Allah, dividing, splitting and humiliating them, thus Allah caused them to be subjugated by the (other) nations as a result of these destructive diseases. There is no escape for them except by returning to Allah’s Book and the Sunnah of His Messenger, which – by Allah – requires sincerity, truthfulness, humility, and a complete distance from the (bad) manners that oppose these (good traits), such as pride, arrogance and obstinacy.

Majmu 15/9