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Riba of the tongue

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

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

Allah’s Messenger [peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud [may Allah be pleased with him] said, “If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibnul Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

Ref 1: Abu Daawud 4876

Ref 2: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

Ref 3: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

Ref 4: Musannaf Abdur Razzaaq 19528

Ref 5: Siyah A’laam An-Nubulaa: 4/261

A profound admonition by Ali Ibn Abi Talib

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Worship - 'Ibaadah'.

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

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

The person’s status and statement

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

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

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

“And know that most followers of the madhhabs hold an individual in high regard in their hearts, thus, they follow his statements (or opinions) without contemplating on what he has stated. This is the very essence of misguidance, for indeed contemplation must be directed to the statement itself, not to the utterer of it.” (1)

Imam at-Tahawi, may Allah have mercy upon him, said: “Abu Ubaid, may Allah have mercy upon him, used to discuss various issues of the religion with me. Then one day, I responded to him on an issue, so he said to me, ‘This is not a statement (or view) of (Imam) Abu Hanifah, may Allah have mercy upon him.’ I said to him, ‘O Muslim judge!  Is it the case that I have to say (or hold as my view) everything Abu Hanifah says (or holds as his view)?’ He said, ‘I did not think about you except that you are a blind follower’. I said to him, ‘Is there anyone who blindly follows except a mere follower (or an ignorant person?’ He said to me, ‘Or a stupid person?’ Thus, this statement became famous in Egypt until it became time-honoured (or became a proverb)”. (2)

(1) Ralbis Iblis p 74

(2) Raf‘ al-Isr ‘an Qudāt Miṣr, by Ibn Ḥajar (p. 273)

Read:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060008&articlePages=2

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

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

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

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

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

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

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences

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

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

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences Before It Is Too Late

Imam As-Sadi, may Allah have mercy upon him, stated:

Quote: The most profound evils of knowledge and its inconsistencies arise from engaging with creation without recognizing its Creator, understanding effects without acknowledging the One who brought them into being, examining causes without considering the one who initiated those causes, and exploring paths without clear objectives. The deficiencies inherent in this type of engagement are numerous, and the harm it causes is considerable. Indeed, many atheists, along with those misled by them, are knowledgeable in the natural sciences; however, they confine themselves to this knowledge and remain unaware of its connection to the Creator and the ultimate Cause. Moreover, regarding the wonders and secrets present in these natural sciences, they see themselves as the sole possessors of such knowledge—believing that no one else understands the marvels of the natural sciences or the secrets that Allāh has embedded in nature. This perception elevates their status above others, leading them to become afflicted with arrogance and self-deception. They limit their understanding to this domain, viewing it as the ultimate conclusion, purpose, and goal, which ultimately leads to profound deviation and a lack of depth in both knowledge and intellect.

Full Article Below:

subtle poison and silent doom_pdf

 

Beneficial Advice by Shaykh Ahmad Az-Zahrānī, may Allah preserve him

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Seeking Knowledge, Worship - 'Ibaadah'.

Beneficial Advice By Shaikh Ahmad az-Zahrani – in person – may Allah preserve him, during the recent Umrah trip with Ustadh Abdul Hakim Mitchell and some brothers from Manchester, may Allah preserve them all. Amin

All praise is due to Allāh, the Lord of all Creation. May the peace and blessings of Allāh be upon our Noble Prophet Muhammad ﷺ, His Family, His Companions and all those who follow him correctly until the establishment of the Hour.

Alhamdulillāh, during the course of our ʿUmrah trip, Allah allowed us to visit Shaykh Ahmad Zahrani حفظه الله on Sunday 7th September — after Maghrib — at his masjid, Jāmiʿ Bin ʿUbayd in Makkah.

Shaykh Ahmad حفظه الله تعالى began with praise of Allah سبحانه وتعالى and sending salutations upon the Prophet ﷺ. He then gave specific advice for those in the West as well as general advice to the brothers present. The following is a paraphrased transcription of the advice of the Shaykh, may Allah preserve him:

On Hijrah

“My advice, first for myself and then for you, is that we must hold firmly to the Book of Allah and the authentic Sunnah of the Messenger of Allah ﷺ, upon the understanding of the Salaf as-Salih in every aspect of our lives.

It is a duty upon you to strive to leave the lands of disbelief and migrate to the lands of the Muslims. Remaining in the West brings with it numerous harms: to your religion, your worldly life, your family affairs, your social standing, your finances, and even your mental wellbeing.

The Prophet ﷺ warned against residing in the lands of the disbelievers, except in cases of genuine necessity. And necessity is defined according to its precise limits, not according to our own desires. Do not let Shaytān deceive you into thinking you are in a state of necessity when you are not.

So, beware of Shaytān’s whispers and tricks in this matter, and exhaust every possible means to make Hijrah. Look at those who have already migrated to the Muslim lands: their condition, in truth, is far better than those who stayed behind.

Even if you think they are worse off materially, often their financial situation is in fact no less than yours — and the blessing they have is far greater: the ability to establish the rituals of Islam openly and with ease.

Do not be deceived by the wealth, opportunities and glitter of Europe or elsewhere. Do not say: “I am comfortable here while those who migrated are struggling.” You do not know — perhaps their condition is better than yours in every sense, including financially.

What is certain is that the religious comfort and social ease of being among Muslims, practising your deen without obstruction, is worth far more than wealth or status in the West.

Matters such as trade, study, or official positions of necessity (like an ambassador or minister) can fall under the category of necessities that permit prohibitions. But if it is not a genuine necessity, the ruling does not change. This is the summary of my advice, and Allah knows best.

General Advice

1. First Advice

It is upon us to adhere firmly to the Book of Allah and the authentic Sunnah of the Messenger ﷺ, upon the way of the Salaf in both speech and action.

2. Second Advice

Commit yourselves to seeking knowledge of the Shariah — knowledge of the Qur’an and Sunnah. Take knowledge from the senior scholars who are firmly grounded in this path.

Read the books that provide you with a strong basis and a clear foundation in Islamic knowledge. Begin with the smaller, more essential treatises before moving on to the larger works.

Knowledge must be taken step by step. Among the important works of this time are:

  • The Four Principles
  • The Three Fundamental Principles
  • The Six Fundamental Principles
  • Removal of the Doubts
  • The Ten Nullifiers of Islam
  • The Book of Tawheed

All of these are from the writings of Shaykh al-Islam Muhammad ibn ʿAbdul-Wahhab رحمه الله.

Most of these works have already been translated into English by Maktabah Salafiyyah, so they are accessible. Read them, and consult your mashāyikh at Maktabah Salafiyyah about which books are most appropriate for your level of knowledge.

The Prophet ﷺ said: “The blessing is with your elders.”

These mashāyikh with you are from your elders, inshā’Allāh. With them is goodness. They are students of the senior scholars, known to the senior scholars, praised by them, and their fruits are apparent — all praise belongs to Allah. So ask them what is suitable for your level.

For example, if someone is a university-level student, like Ustādh Abdul Hakeem, it would not be suitable to give him a beginner’s book. He should move to a more advanced text. On the other hand, a beginner should not be given Kitab at-Tawheed straight away. Rather, he should start with something smaller — such as The Four Principles — to establish the foundation of his creed.

Knowledge is taken step by step, level by level. Who determines what suits each person? It is your mashāyikh who are with you.

3. Third Advice

Adorn yourselves with noble character and virtuous manners. This is part of cultivating our own souls and being examples for others — our brothers, our children, our families, and the wider community. Do this sincerely for the sake of Allah, not to seek praise, recognition or reputation.

4. Fourth Advice

Stay away from trials and tribulations. Stay away from them in every form of communication. Instead, busy yourselves with that which truly matters in your day and in your night.

And if something happens to you from the affairs of trials or difficulties, then ask your teachers. You have with you Shaykhs Abu Khadeejah, Abdulilah Lahmami, Uways, and other teachers whom I know. Many of them I know personally.

إن هذا العلم دين فانظروا عن من تأخذون دينكم
“Indeed, this knowledge is religion, so look from whom you take your religion.”

Do not take your religion from just anyone who comes and goes. When you buy a car, you ask questions, you check details, you consult several people until you are confident in what you are buying. If this is the care you take in worldly matters, how much more should you take in the matter of your religion?

The Messenger of Allah ﷺ said: “Let each of you look at whom he befriends. A person is upon the religion of his companion. A person will be raised with the one he loves.”

It may happen that someone takes knowledge from a person of innovation, a person of deviation, or one who is known for trials and problems.

Without consulting the senior brothers, you may attach your heart to him, begin to love him, and then defend him against any criticism — even when he is clearly mistaken. This is following desires, and we seek refuge with Allah from that.

Therefore, O servant of Allah, be diligent in taking knowledge from the right people: those known for the Sunnah, firm upon it, consistent, and not known for tribulations or deviations.

5. Fifth Advice

Lastly, I advise you to take yourselves to account seriously regarding your remaining in the lands of disbelief. Strive to make Hijrah, O brothers. The situation today is not like it was in the past. The situation today is not like it before. Matters have become far more dangerous. The pressures and harms upon Muslims in these lands have only increased.

Now they are even making it obligatory upon children to adopt practices and mannerisms that are completely evil — and you know exactly what is meant by this.

I ask Allah to grant me and you success in all goodness. This will suffice for now. May the peace and blessings of Allah be upon our Prophet Muhammad, his family, and his companions. Jazakum Allāhu Khayran.

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [98]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

He, may Allah have mercy upon him, said: “Fill the world with knowledge. People are in need of this knowledge”. [Awn Al-Bari 1/70]

He, may Allah have mercy upon him, said: “I have been waging war against Irjaa since I began my journey in knowledge and I will do so -InShaAllah- until I meet Allah”. [Majmu 2/177

He, may Allah have mercy upon him, said: “The people of falsehood have tried and clashed against the rock of Salafiyyah; their horns have shattered. So, they resorted to this cunning method of pretending to be Salafi and claiming Salafiyyah”. [Al-Majmu 1/454]

Repentance with Responsibility

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

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

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

وشروط التوبة ثلاثة: الندم على الماضي مما فعلت ندمًا صادقًا، والإقلاع من الذنوب، ورفضها وتركها مستقبلًا طاعة لله وتعظيمًا له، والعزم الصادق ألا تعود في تلك الذنوب، هذه أمور لا بد منها.
أولا: الندم على الماضي منك والحزن على ما مضى منك.
الثاني: الإقلاع والترك لهذه الذنوب دقيقها وجليلها.
الثالث: العزم الصادق ألا تعود فيها.
فإن كان عندك حقوق للناس، أموال أو دماء أو أعراض فأدها إليهم، هذا أمر رابع من تمام التوبة، عليك أن تؤدي الحقوق التي للناس؛ إن كان قصاصًا تمكن من القصاص إلا أن يسمحوا بالدية، إن كان مالًا ترد إليهم أموالهم إلا أن يسمحوا، إن كان عرضًا كذلك تكلمت في أعراضهم، واغتبتهم تستسمحهم، وإن كان استسماحهم قد يفضي إلى شر فلا مانع من تركه، ولكن تدعو لهم وتستغفر لهم، وتذكرهم بالخير الذي تعلمه منهم في الأماكن التي ذكرتهم فيها بالسوء، ويكون هذا كفارة لهذا.

The conditions of repentance are three: Truthful remorse for past actions, the cessation of sins, and a commitment to avoid them in the future as an act of obedience to Allah and exaltation of Him. There must be a truthful determination not to return to those sins. These three things are essential.

First, one must regret past deeds and be sorrowful for what has transpired. Second, there must be a complete abandonment of big and small sins. Third, a truthful resolve not to revert to those sins. If you owe people their rights, whether in the form of wealth, blood, or honour, you give them back their rights. This is the fourth matter that would constitute complete repentance. You must return the rights owed to others. It should be carried out if it involves retribution unless they agree to accept compensation. If it pertains to financial matters, you are required to return their property unless they forgo it. If it is to do with honour- if you have violated their honour- and backbit them, you should seek their forgiveness. However, if seeking their forgiveness may lead to further harm, there is no obstacle to refraining from doing so. Instead, you should supplicate for them, ask for Allah’s forgiveness for them, and mention them with the good you know about them in the places (or instances, situations) you (previously) spoke ill of them and this would be an atonement for your actions. [1] [End of quote] Paraphrased

The Prophet, peace and blessings of Allah be upon him, said: “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter)”. [Al-Bukhari 6534]

Pride’s Mask

In the clan’s fire, we learned: Refusal to bow, to say forgive me, is no sign of strength— It is weakness in armour’s disguise. Pride that clings to self-image Poisons harmony, Turns apology into a battlefield, And truth into shadow. To shift blame is to weave deceit; To feign remorse is to wound deeper. True honour is humble, Strong enough to bend, Brave enough to repent. Victimhood chains the soul, while arrogance blinds the heart. But apology—sincere, unmasked—Is light, A bridge to mercy, a safeguard for the Hereafter.

Al-Haafidh Ibn Hajr, may Allah have mercy upon him, said: “Diverting from the truth and playing tricks to reject it: what is intended is that when one dispute with another person, he employs every way – other than what is legislated in the Shariah – to play tricks until he takes the rights of his opponent, and by way of this he diverts from the straight path”. [Fat-hul Baaree 1/90]

Al-Haafidh Ibn Rajab, may Allah have mercy upon him, said: “If a man has the ability when arguing – whether it is a dispute in religion or a worldly affair – to defend falsehood and make it appear to the listener that what he says is truth, seek to weaken the truth and present it in the image of falsehood, then this is one of the ugliest of forbidden deeds and vilest traits of hypocrisy (in one’s deeds)”. [Jami Al-Uloom Wal Hikam 1/432]

We ask Allah:
اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي

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

[1]https://binbaz.org.sa/fatwas/20276/%C2%A0%D8%AA%D9%88%D8%AC%D9%8A%D9%87-%D9%86%D8%B5%D9%8A%D8%AD%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D9%84%D9%87#:~:text=%D9%88%D8%B4%D8%B1%D9%88%D8%B7%20%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9%20%D8%AB%D9%84%D8%A7%D8%AB%D8%A9%3A%20%D8%A7%D9%84%D9%86%D8%AF%D9%85%20%D8%B9%D9%84%D9%89,%D9%87%D8%B0%D9%87%20%D8%A3%D9%85%D9%88%D8%B1%20%D9%84%D8%A7%20%D8%A8%D8%AF%20%D9%85%D9%86%D9%87%D8%A7

Can I enjoin good, forbid evil, and share admonitions, even though I am weak in Iman?!

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

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather, he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [1]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [2]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is wrong be from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [3]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

[1]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[2] Sharḥ Ṣaḥīḥ Muslim 2/23)

[3] Risālat al-Amr bil-Maʿrūf p.47

We must all enjoin good and forbid evil, while never forgetting our sins

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

An Example of a Pious and Humble Advisor

Allah, The Exalted, said in Surah Hud verse 88 that Prophet Shu’aib, peace be upon him, said to his people:

[يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي – O my people! Tell me, if I have a clear evidence from my Lord]- Meaning: I am upon certainty and tranquility regarding the correctness of (the Message) I have brought. [وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allah) has given me a good sustenance from Himself]- Meaning: Allah has given me various types of wealth.

[وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ – I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you, yet I myself do the same and eventually you will charge me for doing so, instead I will not forbid you from a matter except that I will be the first person to hasten to abandon it. [إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ – I only desire reform so far as I am able, to the best of my power]- Meaning: I do not have any other intentions other than to rectify your circumstances and the things that are of benefit to you. Because this statement of Prophet Shu’aib, peace be upon him, contains something that may indicate attributing piety to himself, he repels it with the statement: [وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ – And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power.

[عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ – in Him I trust and unto Him I repent]- Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all types of worship (through which) He has commanded me to draw close to Him by performing good deeds. Through these two matters- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience- a person’s circumstances become upright, as Allah [The Most High] said in another verse: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him]. [1]

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:

Undoubtedly, the devil seeks to dissuade individuals from fulfilling what Allah has obligated to them with regards to enjoining good and forbidding evil through various forms of doubt and misinterpretation. At times, he may approach them by suggesting that they are lacking and not perfect, questioning how they can command and forbid! At other moments, he may instill fear of being perceived as insincere in their actions. All of this is a cunning ploy of the devil, for it is not a prerequisite for one who commands and forbids to be flawless. Rather, they should enjoin the good they are aware of and forbid the evil, even if they themselves possess shortcomings or some sins.

He should be eager fulfill what Allah has commanded and abandon what Allah has forbidden, but this does not prevent him from that (i.e. from enjoining good and forbidding evil), rather he he should strive and fear Allah by enjoining good and forbidding evil based on clear sightedness. He does not enjoin except based on clear sightedness and knowledge, as Allah said:

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ

Say, this is my path; I invite to Allah with insight. [Yusuf: 108]

If he observes within his household or among his brothers someone being negligent regarding the prayers, this is a clear matter that does not require extensive knowledge; prayer is well-known to all. Therefore, it is incumbent upon him to enjoin good, saying: “O my brother, fear Allah, join the Muslims in prayer, and safeguard it,” employing a good manner and making the person fearful of Allah’s punishment and the sickness of their heart.

Therefore, O brother, you must enjoin good and forbid evil, even if you have some shortcomings.  [2]

Imām al-Nawawī, may Allah have mercy on him, said: “The scholars said: It is not a condition for the one who enjoins good and forbids evil that he himself be perfect in his state, fully practicing what he commands, and completely avoiding what he forbids. Rather, he is still obliged to enjoin good even if he himself falls short in what he commands, and he must forbid evil even if he himself is involved in what he forbids. For he is required to do two things: to command and forbid himself, and to command and forbid others. So if he fails in one of them, how could that make it permissible for him to neglect the other?” [3]

Al-Qāḍī Abū Yaʿlā, may Allah have mercy upon him, said: “It more befitting (or obligatory) that the one who enjoins good and forbids evil is from among those known for modesty, integrity, uprightness, and one accepted among the people; because when he is of such a description, the one being admonished will hold him in awe, and may respond to him and return to what he says… And because a person of this quality—his words have a stronger impact on the hearts and are closer to being accepted.” [4]

In expressing all of this, it is essential to recognize that despite our imperfections and transgressions, we are still obligated to promote virtue and discourage vice. Nevertheless, we must not be complacent regarding the serious repercussions of failing to adhere to the principles we advocate for others or neglecting to abstain from the actions we advise others to avoid. “A man will be brought on the Day of Resurrection and thrown in the (Hell) Fire, so that his intestines will come out, and he will go around like a donkey goes around a millstone. The people of (Hell) Fire will gather around him and say: “O so-and-so! What is wrong with you? Didn’t you use to order us to do good deeds and forbid us to do bad deeds?” He will reply: “Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.” [Sahih al-Bukhari 3267]

https://salafidawahmanchester.com/wp-content/uploads/2021/07/Self-scrutiny-and-Contemplation.pdf

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

There are two strengths within the soul: the strength of abstinence and the strength of courage. The reality of patience is that one makes the strength of courageousness a means of action in what benefits him and the strength of abstinence a means of action in refraining from what is harmful to him. Among the people, there is one whose patience in carrying out what benefits him and being firm upon it is stronger than his patience in refraining from what is harmful to him; so he exercises patience in facing difficulty whilst carrying out acts of obedience, but he does not exercise patience in refraining from urges towards what he is forbidden. And among them, there is one whose patience in refraining from things that are in opposition to the religion is stronger than his patience in carrying out acts of obedience, and among them there is one who does not exercise patience in both affairs. The best of people are those who fulfil both affairs. Many people patiently bear the hardship of praying Tahajjud during hot and cold nights, and the difficulty in fasting; but they do not exercise patience in refraining from looking at forbidden things. Many people exercise patience in refraining from looking at the forbidden things and inclination towards [forbidden] images, but they do not exercise patience in commanding good and forbidding evil. [5]

Umar Bin Abdil Azeez, may Allah have mercy upon him, said to Khalid Bin Safwan, may Allah have mercy upon him, “Admonish me”. Khalid said, “O leader of the believers! There are a people who have been deluded by Allah’s concealment of (their sins, flaws, etc.), and the good praise (received) has put them to trial; thus, do not allow the ignorance of others (about your reality) to override what you know about yourself. May Allah protect us and you from being misled by Allah’s concealment of (our sins, flaws, etc), and from being pleased with the praise (received), falling short and neglecting that which Allah has obligated to us, and inclining towards (vain) desires.” He (Umar) wept and stated, “May Allah protect us and you from following (vain) desires”. [6]

A profound and thought-provoking statement by Al-Hasan Al-Basri on Istighfar

The basis of all sins in human societies

The Man Who Came to Imaam Ibraaheem Bin Ad’ham to Seek Advice Regarding How to Abandon Sin!

The silent battle for self-honesty

The Jihad of a Lifetime Against Four Things!

“Guide us to the straight path” – An overarching need of a lifetime

[1] An excerpt from Tafsir As-Sadi

[2]Parapgrasedhttps://binbaz.org.sa/fatwas/3357/%D8%AD%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D9%8A%D9%86%D9%87%D9%89-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%88%D8%B9%D9%86%D8%AF%D9%87-%D8%AA%D9%82%D8%B5%D9%8A%D8%B1

[3] Sharḥ Ṣaḥīḥ Muslim 2/23)

[4] Risālat al-Amr bil-Maʿrūf p.47

[5] An Excerpt from Uddah As-Saabireen. page 37

[6] Tahdheeb Al-Hilyah 2/485