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[2] Be Vigilant Against Subtle Repackaged Shubuhaat in Some WhatsApp Groups

Written by Abdullah Jallow on . Posted in Articles, Basics, 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.

“Teach People The Fundamentals of Islam, And Do Not Busy Them With Knowing The Mistakes of This or That One!”

The reply to the one who utters this statement is as follows:

Hudhaifah Bin al Yaman, may Allah be pleased with him, said:

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me. I said, ‘O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good [time through Islam], is there any evil time after this good one?’ He said, ‘Yes.’ I asked, ‘Will there be a good time again after that evil?’ He said, ‘Yes, but therein will be a hidden evil.’ I asked, ‘What will be the evil hidden therein?’ He said, ‘[That time will witness the rise of] the people who will follow ways other than mine and seek guidance other than mine. You will know [their] good points as well as [their] bad points.’ I asked, ‘Will there be an evil time after this good one?’ He said, ‘Yes. [A time will come] when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire.’ I said, ‘O Messenger of Allah! Describe them for us.’ He said, ‘They will be a people having the same complexion as ours and speaking our language.’ I said, ‘O Messenger of Allah! What do you suggest if I happen to live in that time?’ He said, ‘You should stick to the main body of the Muslims and their leader.’ I said, ‘If they have no [such thing as the] main body and have no leader?’ He said, ‘Separate yourself from all these factions, though you may have to eat the roots of trees [in a jungle] until death comes to you and you are in this state.’’’ [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

Al-Allamah Salih Al-Fawzan, may Allah protect him, said:

They used to ask him, peace and blessings of Allah be upon him, about the good related to righteous actions, sound Islamic creed, and dealings, but Hudhaifah used to ask him about the evil times fearing lest they overcome him. Therefore, this is evidence that it is not enough to only learn about good; rather one must know about evil to avoid it. If you do not know about evil, you will come close to falling into it, as the poet said, “I acquaint myself with the evil, not for the sake of evil, but to be safeguarded from it. The one who does not know (the distinction between) evil and good will fall into evil”.

A person must learn about the truth- its proofs and evidences. He must learn and know what falsehood is and the doubts associated with it, so that he can be saved from falsehood and warn people against it. How can he avoid and warn people against it if he is unaware of it? With regards to this, the Qur’an has clarified truth and falsehood- clarified Iman and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not only clarified Tawheed, Halaal, and truth; rather it clarified that which is in opposition to them so that the Muslims can avoid them. Likewise, the Prophet – in his Sunnah- clarified good and evil, truth and falsehood in all affairs of the religion. The scholars clarified – in their written works- what Tawheed, Shirk, disbelief, and hypocrisy are. They have clarified the belief of Ahlus Sunnah wal Jamaa’ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the Ashaa-irah…..and others.

They have clarified the correct and forbidden (deeds) in mutual dealings; clarified the correct (Islamic) marriage, the false and corrupt marriage, and the women forbidden (for one to marry); clarified the (good manners legislated in the Shari’ah) and the evil manners that are in opposition to it. All of this gives the Muslim an insight into his affairs, so that he knows the truth by its evidences, knows what falsehood is and the doubts associated with it so that he can avoid falsehood and tell the people to avoid it. This is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa’ah, clarification of the beliefs (that are tantamount) to misguidance, the doubts associated with it and refutation against it, so that the Muslim is not misled by beliefs (that are tantamount to) deviation, false beliefs and deviated schools of thought; and so that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which is in opposition to it.

Some of the people at present- the majority of them ignorant and amongst them, misguided ones- say, “Do not learn about the false beliefs; suffice yourselves with learning the correct belief only and do not involve yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Leave this and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition (to the truth), the doubts and refutation against them”. This one (i.e. the one who makes these statements) is either an ignoramus who knows nothing about knowledge or he is one of those motivated by personal desires- those who want to spread the false schools of thought and their doubts; rather it may be that they say, “It is sufficient for a person to say, ‘I am a Muslim, I am a believer….. a general Islaam suffices, do not say, Ahlus Sunnah wal Jamaa-ah, (do not say), ‘the people of misguidance, schism and differing, do not say this, because it will cause division between the Muslims’”.

These (statements are tantamount to) misguidance because Allah [The Mighty and Majestic] has clarified the truth in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. Allah [The Mighty and Majestic] has clarified all the affairs of the Religion- a detailed clarification of the affairs related to worship, mutual dealings, and manners. Therefore, this must be clarified so that it is made clear to the people, [and in order] that they can be upon clarity, and so that the true Muslim is distinguished from the so-called Muslim and no deviation and forgery enter into Islam. We must make a distinction between this and that one, so that truth is not confounded with falsehood, and [in order] to distinguish between truth and falsehood, and [between] good and wickedness. We do not suffice ourselves with a general Islam because this is misleading, and it is deception. We warn against this propaganda. The truth must be clarified and distinguished from falsehood, and guidance must be distinguished from misguidance. Hudhaifah used to ask the Prophet about the evil and did not suffice himself by only asking the Prophet about the good. The Prophet affirmed that for him and did not say to him, “Suffice yourself with knowing what good is” rather he affirmed and clarified – for him- the evil that was to occur, so that he may beware and warn others. This is the Sunnah, the path of the Qur’an and that of the Messenger. [1]

Al-Allaamah Rabee Bin Hadi Al-Madkhali, may Allah have mercy upon him, was asked:  “What do you say about an individual who advises people not to listen to refutations, and when asked why he took this stance, he answered, ‘The person who asked me about this was a common person, and he is unable to recite the Quran properly’. What is your comment on this? May Allah bless you”.

Answer: If he is a layman, he must be taught the Islamic creed and warned against ahlul bidah. Because the majority of ordinary people have become supporters of the people of bidah these days, it is necessary to warn them against (the people of bidah). Say to him, “So and so is on such and such bidah, and you will be harmed if you listen to him”. This is done so that they will not read (his books), listen to his audio tapes, and will be cautious of his statements. This layman needs someone to caution him and remind him of the principle, “This knowledge is religion so look at whom you take your religion from”. During these times, the common people are targeted by the people of bidah, who will tell you, “Do not let them read the books of refutations”. No, No. This will expose them to destruction”. [2]

The Shaikh, may Allah have mercy upon him, was also asked: “Is it permitted for us as students of knowledge to be silent about the Mubtadi’ah and to nurture the youth and students on the Salafi path without mentioning the names of the Mubtadi’ah?”

Answer: By Allah, if necessary, the Mubtadi’ah are to be mentioned by their characteristics as well as their names. If so and so has put himself forward for leadership, leading this Ummah and the youth to falsehood, he is to be mentioned by name. If there is a necessity, he must be mentioned by name. In this regard, one of the Salafis in Egypt used to teach, and he would just mention generalities (general descriptions without mentioning names), and the people did not understand these generalities. Following that, he began to openly mention the names of the groups and individuals, so they said, “O Shaykh! Why did you not teach us like this in the beginning?” He said, “I delivered many lessons to you, and I would say this and that (i.e. general descriptions without names)”. They said, “By Allah! We did not understand”. [3]

[1] An Excerpt from Sharh Hadeeth Innaa Kunnaa Fee Jaahiliyyatin pages 9-12

[2] Fataawa Fadeelah Ash-Shaikh Rabee’ Al-Madkhalee (1/273)

[3] Fataawa Fadeelah Ash-Shaykh Rabee’ Al-Madkhalee (1/277)

[18] The Self-Evident and Irresistible Nature of Pure Islamic Monotheism

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, 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, Worship - 'Ibaadah'.

In The Name of Allah, The Merciful, The Bextower of Mercy.

Allah, The Most High, said:

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِضِيَآءٍ‌ۖ أَفَلَا تَسۡمَعُونَ
قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡڪُمُ ٱلنَّہَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ مَنۡ إِلَـٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيڪُم بِلَيۡلٍ۬ تَسۡكُنُونَ فِيهِ‌ۖ أَفَلَا تُبۡصِرُونَ
وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

Say (O Muhammad ): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad ): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. [Al-Qasas. 71-73]

The (night and day) are a bestowal from Allah to His servants and this should make them thankful, worship Allah alone and fulfil His Rights. Allah- out of His Mercy- created the day for them in order that they may seek after His Bounties- seeking after their provisions and livelihoods during daylight. And Allah created the night for them (as a means of) rest and repose- (allowing) their bodies and souls to take a rest due to tiredness after work during the day. This is a bounty of Allah (bestowed) on His servants and Mercy (from Him). Is there anyone who is able to do this (besides Allah)?

Regarding the night, He said: [أَفَلَا تَسْمَعُونَ -Then will you not then hear], and regarding the day, He said: [أَفَلَا تُبْصِرُونَ – Then will you not then see?]

This is because the (faculty) of hearing is sharper than the (faculty) of sight during night time, and the (faculty) of sight is sharper than the (faculty) of hearing during day time.

In these verses (i.e. Al-Qasas 71, 72 & 73) the servant is exhorted to ponder upon the blessings Allah has bestowed. He should contemplate what the situation would have been if such blessings were absent, because if a servant were to contemplate on the situation due to the presence of such blessings compared to what the situation would have been if such blessings were absent, he will realise the station of this favour, contrary to the one who merely goes along with the normal state of affairs and considers (these favours) as something that will neither cease nor come to an end. So his heart is hindered from praising Allah for these blessings and from realising that he is in need of Allah every time. This neither prompts his thoughts towards thanksgiving nor remembrance. [1]

Al-Hasan Al-Basri, may Allah have mercy upon him, said:

”The night and the day have not ceased to lessen the life spans and bringing close the appointed times of death.” [2]

Awn Bin Abdillah, may Allah have mercy upon him, said:

Indeed, the most beneficial days the believer has in the worldly life, is the one about which he thought he would not reach its end. [3]

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahman Fee Tafseer Kalaam Al-Mannan’. Publisher: Daar Ibn Hazm 1st Ed. 1424AH (Year 2003)

[2] Jami Al-Ulum Wal-Hikam. page 400

[3] Jami Al-Ulum Wal-Hikam. page 401

[3] Some Timeless Lessons and Reflections from Surah al-Kahf

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

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

Allah, The Most High, said:

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ لَوِ ٱطَّلَعۡتَ عَلَيۡہِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارً۬ا وَلَمُلِئۡتَ مِنۡہُمۡ رُعۡبً۬ا

And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them. [Ayah 18]

وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ
And you would have thought them awake, while they were asleep.

Meaning, O you the one who looks at them! You would have thought they were awake, while indeed they were in a state of sleep. The Mufassirun stated that it was because their eyes were open, so that they would not be ruined, thus, the one who saw them would have thought that they were awake, even though they were sleeping.

وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ

And We turned them on their right and on their left sides.

Also, this was to preserve their bodies, because the earth – due the nature (Allah has given it) – would eat up bodies that have very close contact with it (i.e. for a prolong period without movement). So, by Allah’s decree, He made them to turn over on their right and on their left sides for what was needed to stop the earth from ruining their bodies. Allah, The Most High, has (perfect ability) to protect them from (being ruined by) the earth without turning them over, but He, The Most High, is all-Wise, and He wanted the things He has created and decreed in the creation to take effect, and attached the causes to their effects.

وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ

And their dog stretching forth his two forelegs at the entrance (of the Cave or in the space near to the entrance of the Cave (as a guard at the gate).

Meaning, the dog that was with the companions of the cave fell asleep as they fell asleep while it was guarding them, and it stretched forth its two forelegs at the entrance of the cave. This was to protect them from being eaten by the earth.

As for protecting them from the people, Allah informed us that He protected them through the fear (or frightening scene) which He placed around them, thus, if anyone saw them, his heart would have been overwhelmed with fear and he would have certainly turned back from them in flight. And this assured that they would stay throughout this prolonged period, while none was aware of them despite the fact that they were very close to the city. The proof of their closeness to the city is that after waking up, they sent one of them to buy some food from the city, while they remained there to wait for him. This shows that they were very close to the city.

[An Excerpt from Tafseer As-Sadi. Abridged and Slightly paraphrased]

[2] Some Timeless Lessons and Reflections from Surah al-Kahf

Written by Abdullah Jallow on . Posted in Articles, Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Worship - 'Ibaadah'.

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

After a mention of the Iman and guidance bestowed upon them by Allah, they (i.e. the young men) then addressed what their people were upon. Their people used to ascribe partners to Allah in worship, so they detested them and clarified that their (beliefs, acts of worship etc) were not based on certainty; rather they were upon extreme ignorance and misguidance. Allah said that the young men said:

هَـٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦۤ ءَالِهَةً۬‌ۖ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبً۬ا

These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah]. [18:15]

لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ

Why do they not bring for them a clear authority?

Meaning: Bring Hujjah [i.e. clear and overwhelming proofs that would show the correctness of what they are upon and the falsehood of their opponents] and Burhan [i.e. evidences that clarify and distinguish between truth and falsehood from every angle]; however they have no way of doing so, rather they only invent a lie against Allah and this is the greatest type of wrong doing. This is why Allah said that the young men said:

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبً۬ا
And who does more wrong than he who invents a lie against Allah.

وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَٲوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡيَمِينِ وَإِذَا غَرَبَت تَّقۡرِضُہُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ‌ۗ مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِ‌ۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Allah protected them from the sun by facilitating for them a cave in which when the sun rose, it declined to the right away from it, and when it set, it turned away from it to the left, thus, its heat did not come into contact with them and harm their bodies.

وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ

While they lay in the midst of the Cave.

Meaning, a spacious part of it, so that fresh air and breezes reaches them, stuffiness removed and not harmed by narrow space, especially that they were staying there for a prolonged period. This is one of Allah’s Signs that demonstrates His Power, His mercy for them, and the fact that He responded to their supplications and guided them even in these matters. This is why Allah said:

مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِ‌ۖ
He whom Allah guides, is rightly guided

Meaning, there is no path to aattaining guidance except from Allah, because He is the One Who guides and directs a person to all the welfare in this life and the next.

وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا

But he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Meaning, neither will you find a guiding friend for him to look after him in a manner that will bring about welfare for him nor guide him to good and success.

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

A Statement That Gathers Matters of Welfare in This Life and the Next

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Brotherhood, 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.

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

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

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

This Ayah contains all the Masaalih [matters of welfare] for the slaves (of Allah) in their worldly affairs and affairs related to the Hereafter- be it between themselves or between them and their Lord, for indeed every servant (of Allah) finds himself within two circumstances and obligations – either (required) to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation.

As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, and that is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa, for it is basis of all affairs of the religion.

As for Taqwa, its reality is to act in obedience to Allah based on Iman in Allah and hoping for Allah’s Reward; fulfil what Allah has commanded based on having Iman in that which Allah has commanded and affirming the reward Allah has promised; abandoning what Allah has forbidden based on one’s belief that what Allah has forbidden is forbidden and fearing Allah’s punishment, just as Talq Bin Habeeb, may Allah have mercy upon him, said:

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

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

An Excerpt from Bada’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah. 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

 

A Gift More Precious Than Wealth: The Virtue of Generosity Through Knowledge

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

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

In Madarij As-Salikin under the heading:

فصل : مراتب الجود

Imam Ibn Al-Qayyim, may Allah have mercy upon him, discussed generosity and its various levels, emphasising that to be generous with one’s knowledge is among the highest forms of generosity.

Being generous with knowledge is considered more virtuous than being generous with wealth, as knowledge is deemed more noble than wealth. Generosity with knowledge entails providing a detailed and comprehensive answer when someone inquires about religious matters, rather than just giving a sufficient response to meet their immediate needs.

He then proceeded to discuss his observations on Shaikh Al-Islam Ibn Taymiyyah concerning this matter, noting that when asked about a matter necessitating a ruling, he would, when possible, refer to the teachings of the four Imams, explain the reasons for their varying opinions, and highlight what carried more weight.

Additionally, he would bring up other matters about the topic that could potentially provide even greater advantages for the individual posing the question than the specific issue they inquired about.

Imam Ibn Al-Qayyim then mentioned an example in the Sunnah concerning this issue that the companions once inquired from the prophet, peace and blessings of Allah be upon him, about performing ablution with seawater. In response, he stated:

“Its water is purifying and its dead (animals) are lawful (to eat)”. [a]

Thus, the Prophet not only addressed their initial query but also generously provided them with something that they would be more in need of at certain times. [Madarij As-Salikin 2/43-44]

[a] Bulugh Al-Maram. Hadith 1. Book of Purification]

Knowledge Across Generations: Guidance, Responsibility and Harmony

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

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

“Indeed, among the portens of the hour (i.e. the signs of the day of Judgement) is that knowledge will be sought from the Asaghir”.

The people (scholars) have given different interpretations of “As-Sighar” in this context (as) mentioned by Ibn Abd al-Barr in Al-Jami [1/157] and Al-Shatibi in Al-I’tisam [2/93].

Ibn Qutaybah – may Allah the Most High have mercy upon him – held that As-Sighar are the young (youth). He stated based on the narration by Ibn Mas’ud, may Allah be pleased with him, “the people will not cease to be upon good as long as their scholars are Mashayikh (i.e. elders) and not young people”, that it means:

Youthful gratification, youthful intensity, haste and folly would have ceased from the elder, and he possesses Tajribah and Khibrah [experience, proficiency and the know-how with regards to matters].

Neither doubt influences him through his knowledge nor is he overcome by (vain) desires, neither inclined -through his knowledge-towards excess eagerness for something nor (easily) enticed by Shaytan in the manner a young man is enticed. Thus, age is accompanied with composure, dignity and awe. The Shaikh (is mostly) safe from these matters which may influence the young person. If they influence him (i.e. a young person) and he gives a verdict, he ruins himself and others”.

Then the Shaikh [Abdus Salam Burjess – may Allah have mercy mercy upon him] stated that this ruling is not absolute with regards to the young ones, for indeed there were a group of the Sahabah and the Tabi’in who taught and gave verdicts in their young age, while the elders were present. However, the likes of these people are hard to find amongst those who came after them. If they are found and known for being upright- upon a sound (path), possess knowledge and their firmness is manifested, while there are no elders to be found, then knowledge of the Shariah is acquired from them, if they are free from Fitnah!

Therefore, the intent is not that the knowledge possessed by the young person is boycotted, while the elders are present; rather the intent is that the people are placed in their rightful positions. [1] [End of quote]

Nu’aym, may Allah have mercy upon him, said: It was said to Ibn Al-Mubarak, may Allah have mercy upon him, “Who are the Asaghir?” He said:

“Those who speak based on their views. As for the young one who narrates from the elder, he is not one who narrates based on his views”. [2]

Ibn al-Mubarak also said: “Al-Asaghir are Ahlul Bidah”. [3]

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

A man will not become well facilitated until he takes knowledge from one above him, one similar to him and one below him. [4]

Imam Abdullah Ibn al-Mubarak, may Allah have mercy upon him, said:

A man will not be from the (students or scholars) of Hadith until he writes from someone similar to him, someone above him and someone below him. [5]

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, said:

A man will not be from the (students or scholars) of Hadith until he takes from someone above him, someone below him and someone similar to him.” [6]

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

Musa, peace be upon him, was spoken to directly by Allah and the Tawrat was revealed to him, which contained Hudaa [i.e. that which guides a person to Iman, truth and protects one from misguidance] and Nur [i.e. a guiding light in the midst of the darkness of ignorance, confusion, doubts, beliefs and deeds that appear to be truth but are falsehood in reality and evil desires], but when he knew that another person possessed knowledge of that which he did not possess, [Allah informed us that he (Musa) said]:

لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling]. [Al-Kahf. Verse 60]

He went on foot – neither had a car nor a riding beast, nor a horse; (rather) he travelled on foot”. [7]

 

An Example of Harmony Between Teacher and Student

Al-Allamah Muhammad Ibn Abdil Wahhab Al-Bannah -may Allah have mercy upon him, was considered one of Shaikh Rabee’s Shuyukh. Anyone who knew Shaikh Al-Bannah will know that he used to hold Shaikh Rabee in high esteem. On one occasion when he visited him at his house, Shaikh Al-Bannah said to him, “Take a seat and do not stand, for even though I am your Shaikh, you are my teacher”.

He was asked whether Shaikh Rabee is considered one of the senior scholars, so he said: “Who among the scholars of this era and before it truly knows the numerous callers to Islam like him?! He is known for evidence and proof and does not speak against anyone except with evidence. For this reason, I say that Rabee Hadi is like Yahyah Ibn Ma’een in this era. I say that indeed Rabee is the Yahya Ibn Ma’een of this era. May Allah reward him (with good), preserve him, and safeguard his intellect and memory. The most knowledgeable regarding the (situation) of men – with proof and evidence- is Rabee Hadi. May Allah keep him firm and alive, so that he refutes those who misrepresent Salafiyyah and wage war against it. We ask Allah to reveal their state of affairs, expose them, and protect us from their evil”. [8]

Allah Raises Some People of Knowledge Above Others

Allah, The Most High, said:

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of “punishment, i.e. enslaving of a thief.”) We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah). [12:76]

نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ

We raise to degrees whom We please], as Allah said (i.e. in another Ayah):

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ –

Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do]. [Al-Mujadilah 11]

وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

But over all those endowed with knowledge is the All-Knowing (Allah).

Al-Hasan al-Basri, may Allah have mercy upon him, said:

There is not a scholar except that above him is (another) scholar until the all knowledge goes back to Allah, The Mighty and Majestic, (i.e. Allah as the absolute Owner and Bestower of all knowledge).

Abdur Razzaq, may Allah have mercy upon him, reported from Sufyan ath-Thawri, may Allah have mercy upon him, from Abdul A’laa ath-Tha’labi, may Allah have mercy upon him, from Sa’eed Ibn Jubayr, may Allah have mercy upon him, who said:

We were with Ibn Abbas, may Allah be pleased with him and his father, when he delivered an amazing speech. Then a man was amazed and said: “All praise and thanks be to Allah, above every possessor of knowledge is One All-Knowing”. Ibn Abbas said: “What an evil (or terrible) thing you have uttered! Allah is the All-Knowing, and He is above every knowledgeable one”. [9]

نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ

We raise to degrees whom We please.

Meaning, through beneficial knowledge and acquaintance with the paths that lead to their intended goals, just as We raised Yusuf’s, peace be upon him, in ranks.

Basheer al-Hujaymee, may Allah have mercy upon him, said: One day, I heard al-Ḥasan al-Baṣri, may Allah have mercy upon him, recite this verse:

وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

But over all those endowed with knowledge is the All-Knowing (Allah).

Then he paused and said: “By Allah! There is not a single scholar on the face of the earth who has reached the evening except that above him is one who is more knowledgeable until (all) knowledge goes back to the One who taught it (i.e. Allah)”. [10]

“We raise in degrees whom We will”.

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

(Meaning), through beneficial knowledge and acquaintance with the paths that lead to the intended goals, just as We raised the ranks of Yusuf. [وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ – but over all those endowed with knowledge is the All-Knowing (Allah)]- Meaning, for every scholar, there is one above him who is more knowledgeable until (all) knowledge goes back to Allah the Knower of the unseen and the seen. [11]

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

know that regardless how much knowledge you have attained, indeed, there is always someone more knowledgeable than you. ” but over all those endowed with knowledge is the All-Knowing (Allah)”, until all knowledge goes back to Allah, the Might and Majestic (as the absolute Owner and Bestower of all knowledge). Do not think that you are the most knowledgeable of people, for (even) if you possess abundant knowledge, there is one who is more knowledgeable than you. Contemplate Musa, peace be upon him, when he said: “I do not know anyone among the people of the earth who is more knowledgeable than I”. What happened? He was told that indeed in a such and such place there is one who is more knowledgeable than you, meaning al-Khiḍr, peace be upon him. Then took place that which Allah Allah, The Most High, related to us in Surah al-Kahf. [12]

[1]An Excerpt from “Awaa’iq at-Talab” pages 29 onwards. Paraphrased

[2]Az-Zuhd 1/21

[3]Sharh Usul Al-I’tiqad Ahl As-Sunnah Wal Jama’ah 1/95

[4]Quoted by Shaikh Abdullah Al-Bukhari, may Allah preseeve him, in Sharh Umdah Al-Ahkam. Lesson 1

[5]Tarikh Baghdad by Al-Khateeb Al-Baghdaadee 5/68, may Allah have mercy upon him.

[6]Al-Jami Li-Akhlaaq Ar-Raawee 2/218

[7] Marhaban Yaa Taalibal Ilm. 245-248.

[8]https://rabee.net/%D8%A7%D9%84%D8%AB%D9%86%D8%A7%D8%A1-%D8%A7%D9%84%D8%A8%D8%AF%D9%8A%D8%B9-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%84%D9%85%D8%A7%D8%A1-%D8%B9%D9%84%D9%89-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D8%B1%D8%A8%D9%8A/

[9]An Excerpt from Tafseer Ibn Kathir

[10]An Excerpt from Mawsu’ah at-Tafseer al-Ma’thur 11/708

[11]An Excerpt from Tafseer as-Sadi

[12]https://alathar.net/home/esound/index.php?op=codevi&coid=39439

 

 

A Brief Reflection From Al-Ahzab 39 and Al Ma’idah 54

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

الَّذِينَ يُبَلِّغُونَ رِسَالاتِ اللَّهِ وَيَخْشَوْنَهُ وَلا يَخْشَوْنَ أَحَداً إِلاَّ اللَّهَ وَكَفَى بِاللَّهِ حَسِيباً

Those who convey the Message of Allah and fear Him, and fear none save Allah. And Sufficient is Allah as a Reckoner. [Al-Ahzab. 39]

“Those who convey the Message of Allah” – Meaning, they propagate Allah’s Ayaat (verses, signs lessons, commands, and prohibitions), His proofs, and evidences to His servants. They call them to Allah’s path, they fear Allah alone without ascribing partners to Him, and they fear none except Allah. [1] “And Sufficient is Allah as a Reckoner”- Meaning: Preserve (and record) the deeds of His creation and will recompense them. [2]

 

In Surah Al-Ma’idah Ayah 54, Allah said about the true believers:

يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

They strive in the Way of Allah, and are never afraid of the blame of the blamers.

Meaning, they strive in the path of Allah with their wealth, lives, statements and actions. They do not fear the blame of the blamer, rather, they give precedence to their Lord’s Pleasure and the fear of His blame over the blame of the people. [NB: Must read “Footnote a” about Jihad in our era] This shows the strength of their resolve and determination, as the one whose heart is weak is weak in his resolve, which falters in the face of the blame of the blamers, and his strength diminishes when criticised by the critics. [3]

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

There are three people in relation to this matter: The first person is one hindered from what Allah loves due to fear of blame. The second manifests their love for what Allah loves, regardless of the blame of the blamers. The third conceals his deed that may attract blame to fulfil what is beloved to Allah. So, the first person is excessively negligent, the third person is a weak believer, and the second person is in the best position, and he is a strong believer. A strong believer is more virtuous and beloved to Allah than a weak believer. The highest type of love for Allah and His Messenger is found in striving in the path of Allah despite the numerous blamers since many souls dislike being in this situation. [4]

Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, said:

When the Christians initially exaggerated the status of Isa, peace be upon him, the extremists began to accuse anyone who rebuked them of harboring animosity towards Isa and diminishing his status. Thus this became the greatest means for the proliferation of extremism, as those who adhered to the truth saw that rebuking the extremists would lead to accusations of a more detestable nature, such as hating and belittling Isa, as well as being hated by the majority and subjected to harm. This held them back from rebuking the extremists, allowing shaytan to operate without restraint. The circumstances surrounding the extremists among the Rawafid, grave worshippers, and advocates of blind adherence in the religion bear a striking resemblance to this scenario. [5]

Al-Allamah Ibn Aqeel, may Allah have mercy upon him, said:

If the truthful ones were to keep silent and the falsifiers speak, the creation would relinquish what they have witnessed (of truth) and reject what they have not witnessed. So when the devout ones desire to revive the Sunnah, the people would reject it and think that it is Bidah. [6]

Jihad in our times: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/
—————————————–

[1] An Excerpt from Tafsir As-Sadi

[2] An Excerpt from Tafsir Al-Baghawi

[3] An Excerpt from “Tafsir as-Sadi”

[4] An Eccerpt from Badaa’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim 1/324

[5]at-Tankil Bimaa Fee Ta’neeb Al-Kawtharee Minal Abaateel. 1/80

[6] Shifaa As-Sudur Fee Ziyaarah Al- Mashahid Wal-Qubur. page 148

 

Some Timeless and Precise Principles, Robust Admonitions: By Imam Ibn al-Qayyim, al-Allamah Muqbil bin Hadi, al-Allamah Rabee, and Shaikh Abdus Salam Burjess

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, 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.

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

فمن هداه اللهُ سُبحانَه إلى الأخذِ بالحقِّ حيثُ كان، ومع مَن كان، ولو كان مع من يُبغِضُه ويُعاديه، وردِّ الباطِلِ مع من كان، ولو كان مع مَن يحِبُّه ويُواليه؛ فهو ممَّن هُدِيَ لِما اختُلِفَ فيه من الحَقِّ

(الصواعق المرسلة)) (2/516

Whoever Allah—Glorified be He, free from all imperfections—guides to embrace (accept, uphold, etc) the truth, no matter where it comes from and with whomever it maybe, even if it is with someone he hates and (shows) enmity, and he rejects falsehood, no matter with whomever it may be, even if it is with someone he loves and allies with,  he is from those who have been guided to the truth regarding matters on which (people) differ. [1]

Al-Allamah Muqbil Bin Hadi Al-Wadi’ee, may Allah have mercy upon him, said:

What I advise the brothers is that they are eager for the texts of the Qur’an and Sunnah. (As for) an issue about which there is no proof, there is no harm that we return to the statements of the Imams and utilise it as support. [2]

He said:

“Call to the Book and the Sunnah. Do not call to personalities, for indeed personalities are not safe from Fitna”. [3]

He said:

“All the Muslims – Arabs, non-Arabs, white and black, it is incumbent to be one Jama’ah. [4]

He said:

“O Ahlus Sunnah! The society is under your care and it is your responsibility to rebut every Rafidi and falsifier. [5]

He said:

“The Dawah will not be properly grounded (or established) except through al-jarḥ wa al-ta’deel”. [6]

He said:

“If Allah shows you the truth, do not be bothered even if opposed, and be gentle with other scholars. As for the one whose conduct is conspicuously (blameworthy) every day, his condition must be clarified”. [7]

Some Timeless Robust Principles And Admonitions By Al-Allamah Rabee, may Allah have mercy upon him

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

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

قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

Say, bring forth your proofs if you are truthful. [An-Nahl. 64] [8]

He said:

It is incumbent upon the people of truth to have patience and deepen their commitment to this religion of truth. In times when frivolous desires are prevalent, it is essential to enhance one’s understanding of the truth and to remain steadfast in following it, as the Messenger, peace and blessings of Allah be upon him, said: “The one who lives long amongst you will see a lot of differences, so upon you is that you follow my Sunnah and the Sunnah of the rightly guided khulafa. Bite onto it with your molar teeth (i.e. hold onto it firmly) and beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is innovation in religion and every innovation in religion is misguidance’” [8.1]

The Arabic text below is a statement of Shaikh Abdus Salam Burjess, may Allah have mercy upon him, in Awa’iq at-Talab pages 85-86.

The Shaikh said that when a teacher errs regarding something, the student should deal with him gently according to the circumstances and should not say to him, “You have made an error” or “The matter is not as you say”, rather, he should use kind expressions through which the teacher realises his mistake without unsettling his heart, for this is from the rights that are owed to the teacher…. refutation that is accompanied with bad manners and distressing the person’s heart prevents understanding of what is right…

And just as this is obligated to a student of knowledge when dealing with the teacher, it is also incumbent upon the teacher to return to the truth when he errs. He is not to be prevented from returning to the truth after reviewing a statement he made and finds that it is in opposition to what is correct, for indeed that is a sign of equity and humbling oneself to the truth. Therefore, it is obligatory that one follows what is correct, whether it was conveyed by a younger or older person.

And it is a blessing upon a teacher that he has amongst his students one who notifies him of his mistake and leads him to what is correct, so that he does not persist upon that ignorance. This requires that one shows gratitude to Allah, The Most High, and then being thankful to the person through whom one was guided, whether it was a student or other than him.  (Paraphrased)

https://x.com/i/status/2010036458296619316

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [77 of 80]

Shaikh Abdus Salaam Burgess, may Allah have mercy upon him, said:

 

[1] s-Sawaa’iq Al-Mursalah 2/516 Paraphrased

[2]Al-Basha’ir Fis Samaa Al-Mubashir” page 13 with introduction by Shaikh Muhammad Ibn Abdil Wahhab Al-Wassaabee, rahimahullah

[3] Basha’ir page 12

[4] Basha’ir Page 14

[5] Basha’ir Page 14

[6] Basha’ir Page 17

[7] Al-Basha’ir 25

[8] Al-Mulakh-khas Al-Jameel Fee Bayaan Manhaj Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

[8.1] Majmu 14/294

The Path to Honour: Contemplating Revelation and Following the Prophetic Example

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Studying the Prophet’s biography and reading it strengthens believer’s certainty, steadfastness and perseverance upon the religion ordained by Allah. It makes the believer’s heart honourable due to Islam, Islamic monotheism, the knowledge and awareness of Allah in his heart, his belief in Muhammad, peace and blessings of Allah be upon him, and what Allah revealed to His Messengers. Allah said:

وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ

But honour, power and glory belong to Allah, His Messenger (Muhammad), and to the believers]. [Al-Munaafiqun.  8]

These are from the many benefits that every believer benefits from by studying the biography of The Chosen One (المصطفى). [1]

Indeed, one of the greatest blessings (bestowed) on a believer – leading to guidance and righteous deeds – is that Allah, The Mighty and Majestic, facilitates for him the path to seeking knowledge, grants him an ardent zeal and eagerness for knowledge. Seeking knowledge is something one never feels that he has acquired enough, rather whenever a path to knowledge is made available, he pursues it.

Allah protects the student of knowledge, guides and aids him, therefore it is incumbent upon a student of knowledge to exalt turning to Allah (in submission, obedience etc) and that what he learns should be a proof for him and not against him, and that Allah increases him in knowledge, facilitates him with the path to good and guidance.

“Whoever follows a path in search of knowledge Allah will make easy for a him a path to paradise”.

One of the noblest aspects of knowledge – a matter that occupies a mighty station- is to pay close attention to the characteristics of the Prophet, his specific qualities and deeds through by which Allah distinguished him from everyone amongst humankind, his manners, etiquettes and biography. This is because he is the greatest Imam and the perfect example. Indeed, Allah, The Mighty and Majestic, commanded us to follow his example, made him an Imam and example for us. Allah, The Mighty and Majestic, said:

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬ا

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [Al-Ahzab 21]

This noble verse – as the people of knowledge have stated – is a basis to established the fact that the Prophe, peace and blessings of Allah be upon him, is to be emulated; (but) emulating him cannot be fulfilled except through acquainting oneself with his characteristics, his qualities in general, his specific qualities and deeds through which Allah distinguished him from everyone amongst humankind, and (acquaintance with) his manners and etiquettes. The one who is unacquainted with the Prophet’s characteristics and manners will not be able to emulate him, and this is why the scholars have written beneficial books regarding his characteristics and qualities.

The manners and qualities of the Prophet are a means of calling inviting to this mighty religion. Indeed, many people- during his era and thereafter – have been guided through their acquaintance with his manners and qualities. One used to come to him while harbouring the most intense hatred towards him, but after meeting him and (observing) his great etiquettes, noble manners, lofty dealings and benevolence, the person would depart while loving him more than everyone else on the face of the earth. Therefore, his characteristics are a means to calling to this religion- an intrument for the one inviting the people in the path of Allah.

Speaking about his qualities, emulating him and calling others to emulate him strengthens the religion of Islam, because he was the one whom Allah appointed to convey and explain the religion to humankind. Allah chose him and he is the best of all the slaves of Allah- the greatest in his servitude to Allah. Calling the people to emulate his qualities is a means to calling people to believe in the religion ordained by Allah and a means to strengthening the belief of the one who has already believed in his Messenger-ship. This is why turning away from his Seerah has been the cause of people’s inclination towards the path of losers amongst men and women [i.e. those upon a path other than the path of Allah].

As for the biographies of the Imams of Guidance- the greatest of them being the Messenger, they are (also) a means of rectifying the person and safety from corruption and evil. On the other hand, the biography of the losers is a path that will lead to evil, ruin and corruption. Allah, The Mighty and Majestic, said:

قَدۡ كَانَتۡ ءَايَـٰتِى تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُمۡ عَلَىٰٓ أَعۡقَـٰبِكُمۡ تَنكِصُونَ
مُسۡتَكۡبِرِينَ بِهِۦ سَـٰمِرً۬ا تَهۡجُرُونَ
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ

Indeed, My Verses used to be recited to you, but you used to turn back on your heels [denying them, and with hatred to listen to them]. In pride [they Quraish pagans and polytheists of Makkah used to feel proud that they are the dwellers of Makkah sanctuary Haram], talking evil about it [the Qur’an] by night. Have they not pondered over the Word [of Allaah, i.e. what is sent down to the Prophet], or has there come to them what had not come to their fathers of old? Or is it that they did not recognize their Messenger [Muhammad] so they deny him? [i.e. this is a rebuke against them because all of them – young and old – knew his lineage, truthfulness and trustworthiness, yet they turned away from his message]. [Al-Muminun. 66-69]

This shows that contemplating the Qur’an, acquainting oneself with the Messenger’s guidance and biography is a path leading to safety, and a safeguard against turning back on one’s heels. On the contrary, abandoning the Seerah of the Prophet and inclining towards the Seerah of the losers will lead to ruin.

The people became corrupted – in this era – after being put to trial through movies and films, but had they turned to the biographies of the Prophets and the noble companions of the Prophet Muhammad, they would have found guidance and a path leading to steadfastness. [2]

[1] An Excerpt from “Silsila al-Muhādarāt al-ilmiyyah 4/506-507 By Shaikh Salih Aala Ash-Shaikh – may Allah preserve him.

[2]An Excerpt from: “Sharh Al-Mukhtasar Fee Sifatus An-Nabi Wa Akhlaqihi. Audio Lesson 1 By Shaikh Abdur Razaaq Al-Badr – may Allah preserve him.