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The Silent Admission of Willing Murderers

Written by Abdullah Jallow on . Posted in Basics, Death, Fitnah, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

The Silent Admission of Willing (Intentional) Aware, Rational Rule-Breaking Murderers Without Evidence of a Legally Defined Self-Defense Case When the Strong Influence of Taqwah Is Absent to Restrain the Wicked Soul

Imam As-Sadi, may Allah have mercy upon him, stated in his Tafsir of Ayah 32 in Surah An-Nisaa about the one who kills without a justified reason:

فلما تجرأ على قتل النفس التي لم تستحق القتل علم أنه لا فرق عنده بين هذا المقتول وبين غيره، وإنما ذلك بحسب ما تدعوه إليه نفسه الأمارة بالسوء. فتجرؤه على قتله، كأنه قتل الناس جميعا. وكذلك من أحيا نفسا أي: استبقى أحدا، فلم يقتله مع دعاء نفسه له إلى قتله، فمنعه خوف الله تعالى من قتله، فهذا كأنه أحيا الناس جميعا، لأن ما معه من الخوف يمنعه من قتل من لا يستحق القتل

When he had the effrontery to kill a soul that does not deserve to be killed, it is known that (or it implies that) for him (i.e. the murderer) there is no distinction between this one who is killed and other than him (i.e. another person not murdered yet), rather,  that (i.e. his deed of unlawful killing) is due to what his evil soul calls him to. Thus, his dareness to kill him is as if he has killed all humankind.

On the other hand, the one who saves a life, meaning, spares the life of someone and does not kill him, while his soul entices him, but fear of Allah, The Most High, prevents him from killing, this is as if he has saved the lives of all humankind, because the fear (of Allah) with him prevents him from killing the one who does not deserve to be killed.

An Excerpt from “Tafsir As-Sadi”. Paraphrased

 

NB: In all of this, it’s important to remember certain points that are present in the final divine revelation and in the different Tafaaseer of the Qur’an, including Tafsir As-Sadi.

The murderer is dealt with along with the rights of the victim and their family through legal means. Vigilantism is not allowed under any circumstances.

The doors of repentance are still open for the murderer even though the legal consequences are still in place from the beginning to the end through the courts.

All of this is outlined in Shariah law regarding crimes.

Within a month – in a Time Period of Impunity – a Close Companion Spoke to Us About the Mentalities and Shared Six Admonitions

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Featured, Fitnah, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Muttarrif Bin Abdillah, may Allah have mercy upon him, used to say:

“People’s intellects are in accordance with (circumstances) of their era”.

[Siyar A’lam An-Nubulaa 4/188]

 

First Reminder:Allah Never Commits Injustice!

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

Surely! Allah does not do injustice, even as much as an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Himself a great reward. [An-Nisaa 40]

Allah, The Most High, informs us of the perfection of His justice and grace, as well as being far removed from everything that is in opposition to this, whether it is minor or major injustice. He says:

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ

Surely! Allah does not do injustice, even as much as an atom (or a small ant).

Meaning, He neither diminishes the good deeds of His servant nor increases their sins, as He said (in Surah Az-Zalzalah):

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَه

So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.

“But if there is a good deed done, He doubles it”.

Meaning, multiplied up to tenfold or even more, depending on the deed, its benefit, the situation of the doer, their level of sincerity, love for Allah, and the perfection of the deed.

“And (He – Allah) gives from Himself a great reward”.

Meaning, not only the reward for the deed itself but also guidance towards other good actions and the provision of abundant blessings and goodness. [1]

 

Second Reminder: Anyone who gives up something for Allah’s sake will be given something better in its place!

This matter is found in many places in the Qur’an. Allah mentioned it in relation to the first immigrants who left their homes, wealth, and loved ones behind for the sake of Allah, thus, Allah substituted that for them with increased provision, honour, and authority in the worldly life.

When Ibrahim, peace be upon him, disassociated himself from his people, his father, and that which they worshipped other than Allah [i.e. departed after his father threatened to stone him for rejecting the idols], Allah bestowed on him Ishaq, Yaqub, and righteous offspring. When Sulayman, peace be upon him, was diverted from remembering Allah by his horses, he got rid of them, thus, Allah substituted them.

فَسَخَّرۡنَا لَهُ ٱلرِّيحَ تَجۡرِى بِأَمۡرِهِۦ رُخَآءً حَيۡثُ أَصَابَ
وَٱلشَّيَـٰطِينَ كُلَّ بَنَّآءٍ۬ وَغَوَّاصٍ۬

So, We subjected to him the wind; it blew gently by his order whithersoever he willed. And also the Shayaateen (devils) from the jinn (including) every kind of builder and diver. [Sa’d. 36-37]

When the people of the cave [i.e. the young men mentioned in Surah Al-kahf] separated themselves from their people and what they worshipped other than Allah, Allah bestowed His Mercy on them, facilitated means of success and tranquillity for them, and made them a guide for the misguided.

And (regarding) Maryam, peace be upon her, Allah said:

وَٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَـٰهَا وَٱبۡنَهَآ ءَايَةً۬ لِّلۡعَـٰلَمِينَ

And she who guarded her chastity (virgin Maryam), We breathed into (the sleeves of) her (shirt or garment) (through our Ruh Jibraa-eel), and We made her and her son (Eesa) a sign for the Aalameen (mankind and jinn)]. [Al-Anbiya. Ayah 91]

Whoever gives up what their Nafs call them to – the vain desires, Allah will replace it for them with His love, repentance to Him, and what is better from that which is gathered for them of the pleasures of this life. (2)

 

Third Reminder: Whoever Abandons What is Beneficial Will Be Put to Trial With What Is Harmful!

This is found in a number of verses, that when the polytheists shunned the worship of Ar-Rahman (Allah), they were put to trial with the worship of images (idols).

When they displayed haughtiness and claimed that the Messengers were (only) humans (i.e. therefore they are not obliged to follow the Messengers), they were put trial with submission to everything that made (their) intellect and religion unstable.

When Iman was clearly shown to them (i.e. the disbelievers) at the first instance and they recognised it, but then turned away from it, Allah – Glorified be He and free is He from all imperfections- turned away, afflicted and sealed their hearts.  Thus, they did not believe until they perceived the painful punishment.

After the straight path was clarified for them, but they deviated from it by choice and approved the path of deviation in opposition to the path of guidance, they were punished- Allah allowed their hearts to stray (due to their own wrong doing) and became confounded in their path (of misguidance).

When they belittled the signs of Allah and His Messengers, Allah belittled them with a humiliating punishment. When they displayed haughtiness, Allah humiliated them in this life and the next.

When they forbade that Allah’s Name be glorified and mentioned in the Mosques of Allah and strive for their ruin, it was not fitting after that they should enter it except in fear.

وَمِنْهُم مَّنْ عَاهَدَ اللَّـهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ
فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِ‌ضُونَ
فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّـهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

And of them are some who made a covenant with Allah (saying): ”If He bestowed on us of His Bounty, we will verily give Sadaqah (Zakat and voluntary charity in Allaah’s cause) and will be certainly among those who are righteous”.  ‘Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakat or voluntary charity)], and turned away, averse.  So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet him, because they broke that (covenant with Allaah) which they had promised to Him and because they used to tell lies”. [at-Tawbah. Aayaat 75-77]

The verses that convey this meaning are numerous and in them is that a servant (of Allah) was close to being guided and made to follow the straight path, but then he abandoned it after being acquainted, or he renounced it after following it, thus he is punished and has no right to guidance.  This is a recompense for his actions, as Allah says about the Yahud [i.e. those who knew the truthfulness of Muhammad’s, peace and blessings of Allah be upon him, Messengership, but turned away from it wilfully]:

وَلَمَّا جَاءَهُمْ رَ‌سُولٌ مِّنْ عِندِ اللَّـهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِ‌يقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّـهِ وَرَ‌اءَ ظُهُورِ‌هِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ

And when there came to them a Messenger from Allah (i.e Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!  They followed what the (devils) gave out (falsely of the magic) in the lifetime of Sulayman.  [Al-Baqarah. 101-102]

They abandoned the most sublime, the most beneficial and the most truthful of the Books (i.e. the Qur’an), thus Allah put them to trial with following that which is the most debased, most untruthful, and most harmful. Those who wage war against Allah and His Messenger abandon spending their wealth in obedience to Allah, and (instead) spend it in obedience to Shaytan. (3)

 

Fourth Reminder: Sin Breed Other Similar Sins!

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

Sins breed similar sins, and they give rise to one another, making it difficult for a person to abandon them, as some of the pious predecessors said, “Indeed, one of the punishments for an evil deed is to commit another one after it, and one of the rewards for good deeds is doing a good deed after it. When a servant of Allah does a good deed, another good deed says, “Let me be like that one”. The third one does the same, and so on, leading to an increase in rewards and a multiplication of good deeds, and the same applies to evil deeds, until good deeds and sins becoming essential traits and established habits.

If a person who does good neglects obedience, they will feel constricted and uneasy, much like a fish out of water until it returns to its natural environment to find peace. If a sinner turns away from wrongdoing and embraces righteousness, they may feel a sense of inner turmoil, leading them to revert to their old ways. Many wrongdoers engage in sinful acts not out of pleasure or desire, but rather due to the discomfort they experience when trying to abandon those actions. (4)

 

Fifth Reminder: None Can Guide You Except Allah!

“Whoever Allah misguides, then none can guide him”.

This occurs based on Allah’s Perfect Wisdom and Just Decree, as recompense for one’s wickedness (a); due to a hidden plot in one’s heart (b); due one turning away from guidance and behaving as if he does not know Allah’s guidance (c); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and not pondering upon it, and that which Allah intends by way of it, thus, Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally. (d) This because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allah will never abandon him. (e) Such a person (i.e. the misguided one) was not compelled to go astray, instead he made a choice, but his choice is under the Will of Allah. We do not know what was in the hearts of those who deviate, thus, Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather, it is the people who wrong themselves. (f)

Sixth Reminder: Keep On Asking Allah!

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim 2720]

(1) An Excerpt from Tafsir As-Sadi

(2) An Excerpt from ‘Qawaa-idul Hisaan Li-Tafseeril Quraan’ page 164. By Imam As-Sadi

(3) An Excerpt from ‘Al Qawaa-idul Hisaan Li-tafseer Al Qur’an’ Pages 96-97 By Imam As-Sadi

(4) Ad-Da’u Wad Dawa 60-61. Publisher: Dar Al-Hadith Al-Qahira 1430H (2009)

(a) Tafsir As-Sadi, Surah Israa. Aayah 5

(b) Sharh Arba’een page 87-88. 1st edition. 1424 (2003) by Shaikh Uthaymeen

(c) Zaad Al-Maseer. Tafsir Surah Az-Zukhruf Ayah 36

(d) Al-Jawaab Al-Kaafee 136-137. By Imaam Ibnul Qayyim.

(e) Sharh Arba’een page 88. 1st edition. 1424 (2003)- By Shaikh Uthaymeen.

(f]) Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Shaikh Salih Aala As-Shaikh, may Allah preserve him.

Insights From a Famous Hadith of Hudaifah – By Allamah Salih Al-Fawzan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Jahannam (Hell Fire), Jannah (Paradise), Marriage (Nikkah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

All praise and thanks be to Allah, Lord of the worlds, and may Allāh’s peace and blessings be upon our Prophet Muhammad, his family and his companions.  To proceed: Indeed, the hadith that will be addressed – in this lecture – is the hadith of Hudhaifah Bin Al-Yaman, may Allah be pleased with him. He 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, “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, 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 would you suggest if I happened 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 main body and 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]

PDF Link

Lesson_From_a_Famous_Hadith of Hudaifah_By Mufti_Al_Allamah_Salih Al_Fawzan

 

New publication expected in two weeks InShaAllah

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

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

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

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

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

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

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

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

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

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

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

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

What did Fir’awn Say and What Has Netanyahu Said?!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Death, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

What Did Fir’awn and The Leaders of His People Say?

Allah, The Most High, said:

وَقَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ

The chiefs of Fir’aun’s (Pharaoh) people said: “Will you leave Musa (Moses) and his people to spread mischief in the land, and to abandon you and your gods?” He said: “We will kill their sons, and let live their women, and we have indeed irresistible power over them.” (Al-A’raf 127)

What Has Netanyahu and Some of His Supporters Said?

On Saturday 28th October, Prime Minister Benjamin ‘Netanyahu’ Mileikowsky announced in Hebrew: “You must remember what Amalek has done to you, says our Holy Bible. And we do remember.” Of all the thousands of verses in the Old Testament that Mileikowsky could have quoted, he chose the ones pertaining to genocide of the Amalekites in Deuteronomy 25: 17-19. In this passage, we read the following: “You shall blot out the memory of Amalek from under heaven. Do not forget!” (1)

For further details about some statements of specific people among Netanyahu’s henchmen, read on the link below:

Must take a look at what is happening in their own backyard first

(1) https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Islam and the Worldly Sciences – a gift to fellow primary and secondary school teachers

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Featured, Jahannam (Hell Fire), Jannah (Paradise), Literature, Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Must Read, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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Islam and the Worldly Sciences – By Imam As-Sadi, may Allah have mercy upon him

We praise and thank Allah for guiding us to the noble Salafi Methodology and acquainting us with both contemporary and earlier scholars of the Ummah. Several years ago, we encountered this enlightening treatise in Arabic. As we explored its contents, we recognised its significant value as a vital reminder, particularly in our capacities as educators in primary and secondary education. This is especially relevant for those teaching physical, natural, and social sciences, as it helps us maintain a clear focus on the Islamic approach to worldly knowledge for ourselves and our students. It is essential that we approach these subjects with a clear intention that aligns our religious goals with worldly aspirations that are pleasing to our Creator. Acknowledging that Islam provides a structured framework for assessing the merits and drawbacks of worldly sciences, grounded in the principles of divine revelation, is crucial. We pray that this treatise serves as a source of reflection and inspiration for both ourselves and our collegues.

The author, Imam Abdur Rahman Bin Nasir As-Sadi, may Allah’s mercy be upon him, addressed various issues with precision in this valuable treatise, which also showcased several social issues during his era.

He began by establishing a robust foundation, affirming that the words, judgments, and decrees of the Creator are indisputable. He then demonstrated how contemporary scientific understanding harmonizes with Islamic principles, bolstering his claims with evidence drawn from divine revelation and citing essential tenets to enhance his discourse. Furthermore, he cautioned against the perils of ignorance, which could lead to unfounded assertions and proposals regarding this matter.

He gracefully continued the dialogue, presenting compelling evidence of the extraordinary traits of the universe. This encompassed the awe-inspiring signs present in the cosmos and its inhabitants, all of which underscore the Creator’s perfect Names and Attributes. He encouraged deep contemplation of creation, drawing parallels from daily experiences such as nourishment, the intricacies of the digestive system, and the brilliance of human intellect. Through these insights, he illustrated how such reflections prompt believers to ponder, in contrast to materialists who fail to grasp these marvels in manner pleasing to their Creator. Moreover, he elaborated on the stages of fetal development, the unique qualities of living beings, and their innate guidance towards realising their purposes. All these phenomena are designed to inspire humanity to recognise their Creator and to harness the wonders of the universe for their own benefit.

He elaborated on the essence of guidance, which is rooted in the Quran and the Sunnah, complemented by the proofs provided to the Messengers. This divine guidance serves as a steadfast compass for both religious and worldly matters, with Islam being the final path. Abandoning this path renders true success in this life and the hereafter elusive. The discussion then shifted to the themes of reflection and consultation. After contemplating the Creator’s guidance, the vastness of the universe, and the extraordinary gifts granted for the benefit of creation, individuals either pursue these blessings or seek counsel when uncertain about the potential advantages and disadvantages. This method is designed to ensure well-being in both religious and worldly affairs, as directed by Allah and His Messenger.

He then addressed the materialists and atheists, whose perspectives on the universe stray from the guidance of the Creator and the path laid out by the Messengers. Their denial of the Creator, His bounties, and the purpose of existence inevitably leads to turmoil, disorder, and trials in this life, along with ruin in the afterlife. Following the resolution of this issue and the adept clarification of certain misconceptions held by materialists, the Imam redirects attention to the significance of righteousness and reform. These principles are essential for fostering positive human relationships, as explicitly detailed in divine law. At the heart of this righteousness lies the highest purpose, rooted in the purity of Islamic Monotheism and adherence to the path of the Messenger, which together form the bedrock of genuine well-being and social harmony.

Furthermore, he cited verses from the Qur’an to illuminate some of the general and specific matters of welfare, addressing both religious and worldly matters, thereby illustrating that the Religion comprehensively encompasses all elements essential to human well-being. At this juncture, it became imperative to draw a clear line between those who reject this sacred path and the faithful adherents. He criticised those who seek to diminish the religion by branding it as outdated, while also shedding light on various societal challenges, including the rule of law, punitive measures, and the social framework as prescribed by divine guidance, juxtaposing these with the adverse effects of deviating from such principles. Moreover, he delved into the subject of intellectual freedom and the potential repercussions that may ensue when it lacks the direction of divine wisdom from the Creator, who alone possesses perfect knowledge into what is truly beneficial or harmful for humanity across all facets of existence.

As the treatise approached its conclusion, the Imam emphasised a detrimental perspective held by materialists: their rejection of Al-Qadaa Wal-Qadar and their attempt to sever the connection between cause and effect from the Will and decree of the Almighty Creator. By reflecting on the opening of the treatise, one can discern how the Imam articulated that everything stated by the Creator embodies absolute reality, truth, and flawless guidance. He also vividly illustrated the Creator’s all-encompassing Will, perfect knowledge, wisdom, and capability in all that He has fashioned. Thus, a clear link emerges between the initial discussion of the Creator’s omnipotent Will and the concluding topic of Al-Qadaa Wal-Qadar. The materialists’ denial of this fundamental truth equates to a rejection of the Creator, His Actions, His signs, His blessings, and His guidance. In this light, the Imam addresses both the harmful consequences of dismissing Al-Qadaa Wal-Qadar and some of the misconceptions that materialists hold regarding this mighty pillar of Iman.

As the materialists boast of their achievements in worldly matters without expressing gratitude to the Creator for His boundless bounties, the Imam underscored the essence of authentic progress, moral reform, and intellectual advancement. Finally, he made a clear distinction between those worthy of emulation and those who are not, while also drawing attention to the grave peril posed by knowledge associated with those who have turned away from the Creator. These individuals, enamored by their earthly triumphs, mock divine guidance and hinder humanity from the righteous path of Allah. It is indeed challenging to fully encapsulate this analysis; rather, it is up to the reader to form their own conclusions as they engage with this treatise and reflect upon its content. We beseech Allah to bestow upon us awakened hearts that yearn for goodness and to enhance this desire throughout our lives. Amin.

Lastly, to aid the reader, we have included titles in the translation to clearly delineate the various topics discussed by the Imam. The Arabic text, even without headings or subtitles, is inherently clear to the reader.

And Allah knows best

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The goal is to leave this world free from Fitan!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

The Comprehensive Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Family & Women, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Sahaabah, Salaah - Prayer, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Tamyee', Taraweeh, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

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

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

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with.

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom Muhammad was sent [the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawhid [i.e. the oneness of Allah in His Lordship, Names and Attributes, and that Allah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377