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The boundaries of steady moral qualities

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

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

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

Moral character has boundaries. Going beyond these boundaries leads to transgression while falling short results in deficiency and humiliation.

Anger:

Anger is commendable when it is within the boundaries of bravery and a dislike for despicable and poor (behaviour). However, crossing those boundaries leads to oppression, while insufficient anger results in cowardice and a lack of aversion towards despicable actions.

Eagerness:

Eagerness should be balanced to achieve what is necessary in life and to work towards those goals. A lack of eagerness leads to humiliation and a waste of (valuable time and missed opportunities), while excessive eagerness leads to vehement greed and unpraiseworthy desire.

Envy:

The boundaries of envy lie in (praiseworthy or healthy) competition for excellence and improvement, without wishing ill upon the other person. Going beyond these limits leads to negative feelings of envy and oppression, where one desires that the envied should be deprived of blessings and is eager to harm him. (However), if one lacks (what is required of this matter), it leads to a lack of self-esteem and ambition. The Prophet, peace and blessings of Allah be upon him, said: “There is no envy except with regards to two (people): a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (knowledge) and he judges by it and teaches it to others”. This type of envy is competition between people and the one with benign envy seeks to emulate the one he envies whilst not harbouring the despised envy which is to wish that the blessings bestowed on the envied should cease.

Permissible Desires:

They are a means of relaxation for the heart and mind after dedicating oneself to acts of obedience and striving to achieve virtuous deeds. Yet, if one indulges excessively, it results in intense and difficult-to-control emotions and immoral behaviour, causing the individual to sink to the level of animals. On the other hand, if a person lacks desire and does not (use leisure as a means) of pursuing excellence and virtue, it leads to weakness, helplessness, and degradation.

Relaxation:

It provides a renewed strength to the self and enhances one’s cognitive capacity, enabling them to perform acts of obedience and achieve virtuous deeds, and to avoid being weakened by labour and fatigue. Nevertheless, exceeding one’s limits results in apathy, idleness, squandering and the loss of many advantageous opportunities.

Furthermore, insufficient relaxation damages one’s strength and may leads to weakness.

Generosity: 

Exceeding its boundaries results in excess and wastefulness. Conversely, a lack of generosity leads to stinginess and penny-pinching.

Bravery:

Exceeding one’s boundaries results in recklessness, while a lack of courage leads to cowardice and vulnerability. Knowing when to act and when to abstain is the key to staying within its limits.

Protective Jealousy:

Going beyond one’s limits results in false accusations and (unfounded) suspicion against an innocent person. Similarly, lacking protective jealousy leads to carelessness and a disregard for one’s own reputation.

Humility:

Going beyond one’s boundaries results in disgrace and embarrassment. Conversely, a deficiency in humility leads to pride and boasting.

Honour:

Going beyond one’s boundaries results in pride, whilst a lack of honour leads to humiliation and indignity.

Justice ensures an upright balance in all matters, requiring individuals to follow the balanced path set by the Islamic legislation, which is free from exaggeration and negligence. All beneficial things of the worldly life and the Hereafter depend on this (balance). Physical well-being cannot be attained without it, as any imbalance in the body’s elements – whether through excess or deficiency – will lead to a loss of well-being and strength. Similarly, engaging in natural activities like sleep, eating, and socialising in moderation is considered balanced.

However, veering towards extremes in any of these activities will result in deficiencies and negative outcomes. One of the most noble and advantageous fields of knowledge is the acquaintance with the limits (boundaries in different matters), particularly the divine limits, the commands and prohibitions. The most knowledgeable are those who possess the most knowledge of these divine limits, hence they neither exceed them nor fall short of them. As Allah, The Exalted, states:

ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِ

The Bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allah’s Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. [at-Tawbah 97]

Therefore, the most just, balanced and upright people are those who stay within the limits of moral character, the actions and deeds legislated in the Islamic legislation- in knowledge and practice.

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.

Source: An Excerpt from ‘Al-Fawaa’id page 207- 209

Admonition when Shariah schools began to emerge in Baghdad

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

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

Al-Allamah Siddeeq Hasan Khan, may Allah have mercy upon him, stated:

(You) should know that sound knowledge does not contain any harm. Conversely, ignorance does not hold any benefits. This is because every piece of sound knowledge has a benefit that is connected to matters of the Afterlife, the life (in this world), or human perfection. However, in certain sciences, it may be mistakenly assumed that harm can arise or that the knowledge is not beneficial due to a failure to consider the necessary conditions that must be observed in acquiring knowledge and by the scholars, because every branch of knowledge has its boundaries, and these boundaries should not be exceeded. It is erroneous to believe that knowledge can surpass its intended purpose, just as it is incorrect to assume that mainstream medicine can cure all ailments. In reality, certain diseases cannot be cured through (medical) treatment. [I] Among them (the people) is one who thinks that (some specific) knowledge is above its rank, just as one thinks that jurisprudence is the most honourable of all sciences without exception, but this is not the case, as the knowledge of pure Islamic monotheism is more honourable without exception. [II]

Among them is (one) intending through knowledge other than its purpose, such as the one who learns for the sake of wealth or prestige. The purpose of sciences of the religion in and of themselves is not to earn wealth, but rather acquaintance with facts and refining morals. Therefore, he who pursues knowledge of the religion for the sake of professionalism is not a scholar, but rather he is someone who feigns resemblance to the scholars. [III] The scholars of Transoxiana revealed and stated this when they were informed of the construction of schools in Baghdad; so, they held gatherings of religious knowledge and stated: “The people with lofty aspirations and the pure souls used to preoccupy themselves with it, whose goal behind the pursuit of knowledge was because of its nobility and perfection (attained) through it, thus, they came to the scholars to benefit from them and their knowledge. However, if it becomes a means of earning, the mean (vile) and lazy people will approach it and this will be a reason for its disappearance, thus the sciences of wisdom are abandoned, even though they are noble in and of themselves”. [IV] [1]

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[I]https://abukhadeejah.com/what-are-the-principles-of-medicine-with-the-scholars-of-islam/ https://abukhadeejah.com/why-i-post-health-articles-on-my-site-and-top-12-tips-for-cancer-prevention/

[II]Al-Allamah Rabee Bin Haai Al-Mad’khali, may Allah preserve him, stated: The Muslims have to be acquainted with the knowledge of Tawheed and Shirk. Shirk is the gravest sin that can be committed in disobedience to Allah. The Prophets brought the greatest (aspect) of knowledge, and that is the knowledge of Tawheed, and they warned against the greatest wrong-doing, which is to ascribe partners to Allah. [ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ – Verily! Associating partners to (Allah in worship) is a great wrong indeed]. [Luqman. 13]

This is an affair that many of the callers to Islam have turned away from at present and do not give importance. The knowledge of Tawheed is the first thing they snub and flee from, (and) Shirk is the first thing they decline (to address) when seeking to guide the Ummah. Neither do they warn the people nor caution them against this greatest danger known to mankind [i.e. Shirk]. Tawheed is the greatest (knowledge) brought by Prophets as glad tidings, but they (i.e. many of the callers) do not convey it; rather the greatest affair to them is modern politics. The knowledge of Tawheed is the affair by way of which this Ummah is distinguished. Neither is there anything more impure (i.e. corrupts the heart, deeds, manners, thoughts, ideas, intentions, goals, aims, etc) nor filthier than shirk, so why do we not purity the Ummah from this impurity and filth? Why do those callers to Islam deliberately feign ignorance of this impurity, in which the people wander blindly and belittle its severity, even though there is nothing equal to its (filthiness and impurity)? It is obligated to the Muslims to free themselves from the filth of shirk and sincerely worship Allah alone so that they become the cleanest people and purest [i.e. in creed, deeds, thoughts, views, intentions, goals, aims, etc]. And through this, they will be distinguished [in every virtuous trait]. If the mosques of the Muslims in the Islamic world are filled with graves- even though the Messenger severely cursed those who turn graves into places of worship- and those callers to Islam have not taken any steps to confront this filthy practice, then there can be no betrayal and deception -against the ummah- greater than this.

إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِ‌ۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ

Verily, those who conceal the clear proofs, evidences, and the guidance, which We have sent down after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. [Al-Baqarah. 159]

The greatest clear proof is Tawheed and it is the guidance that will remove the people from shirk. Therefore, O callers to Islam! Fear Allah, safeguard the Muslims from this greatest danger, and raise them to the highest station in this worldly life – the station of Tawheed because there is no station loftier than the station of Tawheed. Tawheed is the greatest station in the entire universe and Shirk is the lowest. [2]

[III] https://salafidawahmanchester.com/2025/01/04/certificates/

[IV] Imam Ibn Al-Jawzi, may Allah have mercy upon him,  said: I saw that solely being preoccupied with studying Fiqh and listening to hadeeth is not enough to rectify the heart, except combined with (the authentic narrations concerning the) softening of the hearts, and looking into the biographies of the pious predecessors. As for knowing Halal and Haram only, it does not have a great strength in softening the heart; rather the softening of the heart is (attained) by mentioning the Ahadith on the subject matter and the stories of the pious predecessors. That is because they (i.e. the pious predecessors) grasped the intent behind narrating, demonstrated the tangible obligated actions by way of them, practical encounter with their meanings, and the goals behind them. And there is nothing that will make you experience this, except after cultivation and experience. That is because I find that the ambition of the majority of the Muhadditheen and the students of hadeeth is (focused on acquiring hadeeth that has the closest chain of transmission from the Prophet and gathering numerous authentic Ahadith on a particular subject matter in the religion. And the majority of the jurists (focus on) the science of debate and that which gives one the upper hand, so how can the heart be softened through these affairs? Indeed, a group of pious predecessors aspired to see that a righteous slave should look to his character and upright guidance and not (merely) the knowledge he has acquired. That is (because) his character and upright guidance are the fruits of his knowledge. So understand this! The students of Hadeeth and Fiqh should combine (seeking after hadeeth and fiqh) with studying the lives of the pious predecessors and the Zuhhaad so that it can be a means to soften the heart. Indeed, books have been compiled regarding the affairs and manners of each one of those well-known outstanding men (of piety). A book has been compiled regarding the affairs of Al-Hasan [Al-Basri], Sufyaan Ath-Thawri, Ibraaheem Bin Ad-ham, Bishr Al-Haafiy, Ahmad Bin Hanbal, Ma’roof and other than them amongst the scholars and the Zuhhaad. [6]

It is necessary that the seekers of Hadeeth should have the most perfect (behaviour, manners, etiquette, etc) amongst the people, be the most humble amongst the people, the greatest in their impartiality and adherence to the religion, the least in (deviating from good conduct) and (being overcome with) anger because they constantly listen to the narrations that gather the excellent manners and etiquettes of Allah’s Messenger [peace and blessings of Allah be upon him], the lives of the virtuous pious predecessors, the path of the scholars of Hadeeth and the virtues of the (pious ones and scholars) who have passed away; so they adhere to the purest and excellent (aspects of those traits, etiquettes, manners, etc) and turn away from the most despised and lowly (traits, behaviour, manners, etiquettes, etc). [7]

[1] An Excerpt from “Abjad Al-Ulum” 1/77-78. slightly paraphrased

[2] An Excerpt from “Marhaban Yaa Taalibal Ilm”. pages 104-106. slightly paraphrased

[3] Sharh Hilya Taalib Al-Ilm..page:22. slightly paraphrased

[4] An Excerpt from ‘Saydul khaatir’ Page 171. Daar Ibn Rajab. 1st edition 2003

[5] Source: An Excerpt from ‘Jaami Bayaan Al-Ilm 1/78. By Al-Khateeb Al-Baghdaadi

Destructive Self-sufficiency

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

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

Allah, The Exalted, said:

كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ
أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ

Nay! Verily, man does transgress all bounds, because he considers himself self-sufficient.

[كَلَّآ إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ – Nay! Verily, man does transgress all bounds]- Meaning, Abu Jahl, who used to be insolent and boastful about his clothing, riding beast and food when he earned more wealth. [1]

[أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ – because he considers himself self-sufficient]- Meaning, due to the human being’s ignorance and wrongdoing when he considers himself self-sufficient, he transgresses, rebels, haughtily turns away from guidance, forgets that he will be returned to his Lord and does not not fear the recompense; rather, he might reach such a state that he abandons guidance and calls others to abandon it and tell others not to perform the prayer which is the most virtuous deed of Iman. [2]

Allah did not (solely) state that he (this human being) became self-sufficient; rather, He indicated that tyranny arises from the perception of his self-sufficiency. But He did not mentioned this perfection in Surah Al-Layl; instead, He stated:

وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ

وَكَذَّبَ بِٱلْحُسْنَىٰ

فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ

But as for he—( Umayyah bin Khalaf)—who is miserly (with respect to his wealth and Allāh’s right upon him) and considers himself self-sufficient (from his Lord). And rejects al-Ḥusnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) evil (or: Hellfire). https://www.thenoblequran.com/q/#/verse/92/8

This, and Allah knows best, is due to the cause of his arrogance, which stems from his perception of his own self-sufficiency.

Surah Al-Layl elucidates the factors contributing to his downfall and the lack of ease in his affairs, stemming from their belief that they do not need their Lord by abandoning obedience and servitude. Had they genuinely relied on Allah, they would have endeavored to draw nearer to Him through the prescribed acts of worship, akin to a servant who cannot do without his Lord even for a moment and adhering to His orders. For this reason, this is linked to his miserliness, which reflects his failure to fulfill his obligations in speech, actions, and wealth, as well as his rejection of Al-Husna [Footnote a] which is promised those who perform good deeds, as stated by Allah: [لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ – For those who have done good is the best (reward, i.e. Paradise) and Ziyadah]. [Footnote b]

The purpose of this discussion is that the perfection of not needing Allah is the cause of the downfall of a servant of Allah and is the root of all difficulties. His perfection of not being in need of his Lord is the cause of his transgression and downfall, both of which stand in stark contrast to the dependence on Allah and servitude (to Him). [3]

The creation find themselves within two types of neediness. The first type of neediness is inevitable. It is a type of neediness which every everyone (cannot do without) – the righteous and the wicked. It neither necessitates praise nor dispraise, and neither reward nor punishment; rather it is solely due to the fact that the creation are created beings [i.e. absolutely in need and completely dependent on their Creator in every way].

The second type of neediness is one based on choice from which emanates two noble aspects of knowledge. The first one is the servant’s knowledge and awareness of his Lord and the second is knowledge and awareness of oneself in reality. As soon as one acquires these two types of knowledge, it brings about a type of neediness that becomes a person’s distinguished and most precious source of wealth, and the means to success and happiness in (this life and the next). The people’s different stations in this type of neediness depends on their different stations in these two affairs of knowledge.

The one who knows that his Lord (Allaah) is the Self-Sufficient One [absolutely free from all wants and to Whom everyone and everything depends, and none can do without Him in the twinkling of an eye], then he will know that he is completely in need.

The one knows that his Lord (Allaah) is alone the Possessor of Perfect Ability [possessor of All-Encompassing Ability and able to do all things], he will know that he is completely unable [cannot do anything in the twinkling of an eye without the help of] his Lord.

The one who knows that his Lord (Allaah) is The All-Mighty, he will know that he is one completely in a state of [complete poverty, weakness and want unless his Lord provides for him etc]. The one who knows that his Lord (Allaah) is the possessor of All- Encompassing knowledge and Wisdom, he will know that he is ignorant.

Allah brought the person out of his mother’s womb while he knew nothing- not able to do anything and owned nothing; neither able to give nor take, and neither able to harm nor benefit. This state of neediness – until he reached a more perfect state – is something witnessed and tangible for everyone (to see), and it is well known that this is the very essence of the human being and he remains upon that state. He does not move from this state and enters into a state of Lordship – a state in which he becomes absolutely self-sufficient and not need of anyone and anything; rather he does not cease being a slave, a needy one to his Rabb [Allah the Creator, All-Provider and the Only One Who Controls and Sustains Everything] and His Fatir [Allah, The Originator and Creator of Everything].

However, after the human being was granted blessings, shown mercy, granted the means to reach a more perfect state, and Allah -out of His Perfect Kindness and Generosity- granted him apparent blessings [i.e. to recognize the Messengers who were sent with Islamic Monotheism, granted him the lawful pleasures of this world, including health, good looks, etc.] and the hidden blessings [i.e. granted him the innate disposition to recognize his Lord when the Messenger calls him to Iman, and granted him knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.], granted him hearing, sight and a heart, and taught him [i.e. gave him the means to knowledge], granted him ability, subjugated things to him, granted him [the desire and enthusiasm to pursue what is beneficial, and take action], enabled him to receive the service of those of his kind [i.e. gave him authority over other humans], subjugated to him horses and camels, gave him the ability to capture the animals in the sea, drop birds from the sky, subjugate wild animals, dig wells [irrigate water etc.], plant trees, dig the earth, learn how to build, acquire the things that are of benefit to him, guard against and protect himself from that which is harmful to him; then the Miskin [i.e. this absolutely poor, dependent human being] thinks that he has a share of authority and claims – for himself – a kingship [or authority] similar to that of Allah [Glorified be Allah and free is Allah from all imperfections, partners, coequals, similarities etc.], and begins to see himself in a manner other than what he was at first, forgets his (prior) state of non-existence, poverty and neediness, until he becomes as if he was not that poor and needy thing. [4]

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Footnote a: al-Ḥusnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) evil (or: Hellfire). https://www.thenoblequran.com/q/#/verse/92/8

Footnote b:

“‏زيادة‏”‏ وهي النظر إلى وجه الله الكريم، وسماع كلامه، والفوز برضاه والبهجة بقربه، فبهذا حصل لهم أعلى ما يتمناه المتمنون، ويسأله السائلون

The word Ziyadah in this verse means to see Allah’s face, hear His Speech, attain His pleasure etc, (on the Day of Judgement). [Tafsir Sadi]

[1] An Excerpt from Zaadul Maseer Fee Ilm at-Tafseer. By Imam Ibnul Jawzi [may Allaah have mercy upon him]
[2] An Excerpt from Tafsir As-Sadi
[3] An Excerpt from Tariq Al-Hijratayn 13 By Imam Ibn Al-Qayyim, may Allah have mercy upon him.
[4] An Excerpt from Tariq Al-Hijratayn. pages 9-10

Self-destruction

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

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

Imam Ibn Battah, may Allah have mercy upon him, said:

Know, O my brothers! I have pondered over the reason that expelled a people from the Sunnah and the Jama’ah, compelled them to bidah and ignominy, opened up a door of trial to their hearts and prevented them from the light of truth that enables a person to make good judgements; thus, I found that (coming) from two angles: (Unnecessary) research and debate, asking too much concerning that which is of no benefit- (matters that are) neither harmful to an ignoramus nor beneficial to the believer’s understanding. The other (reason) is sitting with (a person) whose Fitnah one is not safe from and (is a cause of) corrupting the heart of the one who accompanies him.

Al-Ibanah Al-Kubra 1/390

What motivates Irfan Fard – at Jerusalem Post – to repeat his slander against the term Islamic?

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

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

Allah said:

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا

And they bring no (argument or objection by way of a) similitude (in order to criticise this Qur’ān and oppose your message) except that We bring you the truth and the better explanation thereof (through a similitude that is superior to theirs, provides detail and invalidates their objection). https://www.thenoblequran.com/q/#/search/25_33

Irfan Fard has once again embarked on his campaign of malicious defamation, linking the noble term “Islamic” with the abhorrent concept of terrorism, all while being granted a platform by those with Zionist affiliations. It is hardly surprising that such a charlatan finds support among individuals who would perceive Islam as a barrier to their own misguided beliefs and the distortion of the true path of the Prophets. Irfan’s actions stem from a desire to promote an alternative governance system, one that stands in stark contrast to that of the Rafidah. His animosity is not rooted in a quest for the establishment of Allah’s laws, but rather in a relentless pursuit of worldly power and recognition, masquerading as a commitment to justice. True justice can only be derived from the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions. Neither the Rafidah nor the self-serving ambitions of Irfan, supported by Zionist interests, can offer a legitimate foundation for justice. Therefore, we once again present the link where Shaikh Abu Khadeejah, may Allah preserve him, eloquently and unequivocally demonstrates that terrorism can never be aligned with Islam, despite Irfan’s persistent slander. Following this, we will outline the motivations behind the actions of slanderers and deceivers, particularly those who harbour a deep-seated animosity towards the authentic Islamic terms. Read: https://abukhadeejah.com/terrorism-is-never-islamic-a-refutation-of-terrorism-based-on-the-texts-of-the-quran-and-sunnah-and-the-sayings-of-the-scholars-ebook/

Individuals like Irfan engage in a systematic approach to create the illusion of reality by affirming, reiterating, and disseminating falsehoods across various contexts. This strategy, while demanding persistence, gradually influences those who either hold misconceptions about the subject or lack detailed knowledge. This tactic mirrors the methods employed by politicians advocating for their agendas, akin to the repetitive techniques used in advertising to promote products. When founded on falsehoods, such repetition can insidiously embed ideas into the subconscious, eventually morphing them into beliefs and accepted truths. Once these inaccuracies are established as truths through continuous repetition, they proliferate among the public with little scrutiny, particularly when the actions of individuals associated with a targeted group are misrepresented in relation to the distorted idea. Irfan exemplifies this when he addresses the heretical Rafidah by linking their actions to the term “Islamic” and subsequently associating it with terrorism. Similarly, some other websites present their own distortions of Islam in varied ways, conveying different narratives. Thus, while the platforms and methods may differ, the underlying goal remains consistent: a relentless effort to distort truth into falsehood without substantiation, thereby shaping perceptions of reality. This process of transforming falsehood into perceived truth through repetition poses a significant threat to societal understanding. Consequently, the vast array of media content available today, along with its varied formats, timings, and presenters, has the potential to reshape long-held convictions among individuals.

The impact of this phenomenon is particularly significant for a generation whose perspectives are molded by ideologues, demagogues, and provocateurs masquerading as journalists and commentators. The act of repetition of falsehood wields considerable power over cognitive boundaries, hindering the sound understanding or justified dissenting viewpoints. The intellect remains ensnared by this influence until it achieves liberation through a conscious detachment from its origins, thereby allowing reason to prevail: discerning acceptance and rejection based on the tenets of sound rigorous validation.

Advocates of falsehood, such as Irfan and the Rafidah, do not only seek to reshape ideas and manipulate thought processes but they also alter the very foundations of sound creed and methodology of the Prophets, which poses a serious concern. Even more alarming is the transformation of falsehood, solidified through repeated assertions over time, into doctrines, beliefs and methodologies that future generations come to accept. This results in a scenario where truth is misidentified as falsehood, leading to a distortion or misunderstanding of Islamic principles and terms. We recall a maternal uncle, may Allah have mercy on him, who was a journalist in Gambia, renowned for his eloquence and commitment to truth. His pursuit of issues significantly influenced our understanding of contemporary matters. However, after being guided to the Sunnah, we recognised the importance of grounding our judgments on the sound principles of verification and ascertainment as taught by the Salafi Scholars, may Allah have mercy on them, instead of blindly following anyone else, regardless of their eloquence and convincing arguments. Thus, when the misguided Irfan attempts to link terrorism with the term Islamic—an association as distant as the heavens from the earth—we clearly perceive the desperation within him to connect two entirely unrelated concepts. May Allah guide him or disfigure his deceitful tongue. Amin.

This article by Irfan, to which we are responding, also makes a sweeping claim that Islamic countries share a significant responsibility for fostering the harmful ideology represented by Khumeini. Irfan again uses the term "Islamic" to refer to Muslim nations in the context of Iran's actions, suggesting that these countries are also culpable. However, he fails to specify which countries support the Rafidah or which ones oppose their activities. Furthermore, it raises the question: which Muslim nation actually endorses the Rafidah's beliefs and propagates their destructive methods? Historically, scholars of Islam, both past and present, have unequivocally condemned the Rafidah, not out of a struggle for power, but due to a fundamental distinction between sound and corrupt beliefs. In contrast, Irfan's concerns about the Rafidah seem rooted in a power struggle and a desire for an alternative system that aligns with his vain desires. He has been given a platform by Zionist interests to pursue authority, driven by a lack of fear of Allah, which is what typically restrains a believer from chasing after leadership, regardless of the outcome. Read here: https://salafidawahmanchester.com/2025/01/14/a-sad-reality/

The upright Scholars of Islam and their students effectively counter the claims of the Rafidah from and their affiliates. [Footnote a] Rather than resorting to vague and misleading generalizations, an honest and fair-minded individual would clearly differentiate between those who endorse the actions of the Rafidah and those who challenge and denounce them. Additionally, it is important to recognise that all Muslim nations maintain diplomatic relations with other countries, regardless of the situation. This practice was established by the Prophet, peace and blessings be upon him, to promote the common good and mitigate the threats posed by adversaries. [Footnote b]

Political opportunism will not earn one the pleasure of Allah in the afterlife. True success comes from dedicating oneself to singling out Allah in worship and following the Sunnah of His Messenger. What makes Irfan’s actions even more troubling is his disparagement of the term Islamic in his quest for selfish worldly gains and a desperate grab for power. At the very least, Irfan should hold back from attacking the term Islamic, as we cannot prevent him from his conflict with the Rafidah, which is driven not by genuine faith but by an unquenchable thirst for authority. The Messenger, peace and blessings of Allah be upon him, said: “If Adam’s son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust. And Allah forgives him who repents to Him”. [Al-Bukhari 6439]

Previous posts:

Irfan Fard, with his insidious rhetoric, once more uses Zionist platform to link the term “Islamic” with terrorism

Defiling the term Islamic – A bone to pick with Erfan Fard

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Footnote a:
https://salafidawahmanchester.com/2025/01/05/sunni-shia-divide-a-brief-rebuttal-to-david-ben-basat-at-the-jerusalem-post/

Footnote b:
https://abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/
https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/

Irfan Fard, with his insidious rhetoric, once more uses Zionist platform to link the term “Islamic” with terrorism

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

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

Allah said:

يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ

They want to extinguish Allah’s Light with their mouths [i.e. the Qur’an, the pure Islamic monotheism, and the guidance Allah sent Muhammad with] but Allah will not allow it except that His Light should be perfected even though the disbelievers hate (it). [at-Tawbah 32]

Imam Ibn Kathir, may Allah have mercy upon him, said: They wish to destroy the guidance and religion of truth that Allah gave His Messenger through their arguments and fabrications, so their example in this is that of someone who attempts to put out the light of the sun or the moon by blowing at them, but this (person) can never succeed in doing so. [Tafsir Ibn Kathir]

Allah said:

يقَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ

Hatred has already appeared from their mouths, and what their breasts conceal is greater. [Aal Imran 118]

Irfan has once again sought to sully the noble reputation of Islam by linking the term “Islamic” with acts of terrorism, all while pursuing a personal vendetta against the heretical Rafidah under the pretense of promoting virtue and prohibiting vice. It is abundantly clear that their discord with the Rafidah is rooted in a struggle for political dominance, stemming from the Rafidah’s rebellion against their historical leader. Consequently, neither faction is genuinely concerned with adhering to the Sunnah of the Prophet, peace and blessings be upon him. The Rafidah aim to propagate their deviations from the Sunnah, while Irfan and his associates strive to dismantle the Rafidah’s influence and reclaim their former political authority in Iran. Both groups stand apart from the true essence of Islam and the Muslim community, as their pursuits are driven by selfish ambitions, positions of power, and their own misguided paths. The Rafidah cloak their deviations in the guise of Islam, whereas Irfan and his followers masquerade their actions as a fight against extremism. In this way, the Rawaafid exploit Islam to advance their Shirk and fabricated ideologies, while Irfan and his ilk use the banner of combating terrorism to tarnish and undermine Islamic principles. Just as we challenge the Rawaafid, we must also confront Irfan and his associates, urging them to disentangle their personal political aspirations from the sacred matters of Islam under the guise of combating extremism. The Ummah of Muhammad does not require their political stratagems or conflicts with the Rafidah, as both factions remain ensnared in misguidance.

Irfan and his associates must refrain from their hollow rhetoric and unworthy ambitions. If they feel the need to associate acts of terrorism with specific individuals based on solid evidence, they ought to ensure that their allegations are aimed at those individuals and their ideologies. Should they be convinced that the Rafidah are involved in such acts of terror, let their references be directed towards them, rather than casting a shadow over the term Islamic. This principle should be universally applicable to any group or organization that partakes in such despicable actions. Your persistent denigration of terms related to Islam indicates either profound ignorance or a deliberate intent to tarnish its reputation, perhaps as a tool for those who wish to undermine the faith. May Allah bestow guidance upon Irfan, or render his slanderous words ineffective. “Terrorism is never Islamic” as Shaikh Abu Khadeejah, may Allah preserve him, clarified. Must read: https://abukhadeejah.com/terrorism-is-never-islamic-a-refutation-of-terrorism-based-on-the-texts-of-the-quran-and-sunnah-and-the-sayings-of-the-scholars-ebook/

Indespensible

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

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

The Prophet, peace and blessings of Allah be upon him, said: “It is enough sin for a person to speak of everything that he hears”. [1]

Abu Hatim (Imam Ibn Hibban) – may Allah have mercy upon him him – said:

This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [2]

The Prophet, peace and blessings of Allah be upon him, said: “I command you fear Allah and to listen to and obey your (leaders) even if a maimed (or disabled) Abyssinian slave is put in charge over you. Whoever lives among you will see a lot of differences, so it is obligated to you to adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa- bite onto it with your molar teeth [i.e. adhere firmly to it]. And beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is Bidah innovation and every bidah is misguidance. [3]

Imam Abu Hatim said:

This is a sound evidence that the Prophet, peace and blessings of Allah be upon him, commanded his Ummah to (distinguish) the weak narrators from the reliable narrators. This is because it is impossible for a person to adhere to the Sunnah if it is mixed with lies and falsehood, except when one can distinguish the weak narrators from the reliable narrators. [4]

(1) Muqaddimah Saheeh Muslim 1/10; Sharh Muqaddimah Saheeh Muslim’ by Imaam An-Nawawi 1/74.

(2) Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 60-64.

(3) Jaami As-Saheeh Al-Musnad Mimmaa Laysah Fee As-Saheehayn’ 5/26-27’ Number 3249.

(4) Muqaddimah Kitaab Al-Majrooheen Minal Mihadditheen page 66

Short temper vanished after discovering these incredible promises and extraordinary women

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, Featured, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Repentance, Worship - 'Ibaadah'.

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

فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلۡكُبۡرَىٰ
يَوۡمَ يَتَذَكَّرُ ٱلۡإِنسَـٰنُ مَا سَعَىٰ
وَبُرِّزَتِ ٱلۡجَحِيمُ لِمَن يَرَىٰ
فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
فَإِنَّ ٱلۡجَحِيمَ هِىَ ٱلۡمَأۡوَىٰ
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ
فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ

But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.), the Day when man shall remember what he strove for, and Hell-fire shall be made apparent in full view for (every) one who sees, then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah). And preferred the life of this world (by following his evil desires and lusts), verily, his abode will be Hell-fire; but as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts, then verily, Paradise will be his abode. [An-Nazi’at. 34-41]

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

It is obligated to the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” It should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominates you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

As a result, the sensible person – may Allah have mercy on him (or her)- imposes or obligates caution to the Nafs and strives against it in a more severe manner than striving against an enemy who wants to take their wealth and life – strives against the Nafs both in times of anger and happiness. This is how our prophet disciplined us in many ahadith, saying: “The Mujahid is the one who strives against his Nafs in devotion to Allah – The Mighty and Majestic”. [1]

Angels Constantly Supplicate to Allah to Enter Believers and Their Spouses in Jannah

Allah said:

ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُ ۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعۡتَ ڪُلَّ شَىۡءٍ۬ رَّحۡمَةً۬ وَعِلۡمً۬ا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ
رَبَّنَا وَأَدۡخِلۡهُمۡ جَنَّـٰتِ عَدۡنٍ ٱلَّتِى وَعَدتَّهُمۡ وَمَن صَلَحَ مِنۡ ءَابَآٮِٕهِمۡ وَأَزۡوَٲجِهِمۡ وَذُرِّيَّـٰتِهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise”. [Ghaafir. 7-8]

Allah said:

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Fussilat 34-35]

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

The Messenger, peace and blessings of Allah be upon him, “Whoever suppresses their anger while having the ability to act upon it, Allah, the Exalted, will call them forth in the midst of all the creation on the Day of Resurrection, allowing them to choose from the Hur Al Ayn (of paradise) as they wish”. [2]

The Men and Women of Jannah

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood, and their sweat will smell like musk.” [3]

The Messenger, peace and blessings of Allah be upon him,  said: “If one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it.”[4]

Abu Umamah, may Allah be pleased with him, stated that the Prophet, peace and blessings of Allah be upon him, was asked if the people of Paradise will have sexual relations, so he replied, “Yes, with a manhood that does not get tired and a desire that does not cease – one sexual climax after another one”. [5]

Abu Sa’eed Al-Khudri, may Allah be pleased with him, stated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the believer desires a child in Paradise, he shall be carried (in pregnancy), born, and complete his aging in an hour as he desires.” [6]

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

The reason behind the description of the women of Paradise is so that one is made eager to perform righteous deeds. The beauty of the Hur Al-Ayn (the fair females with wide lovely eyes in Jannah) is neither viewed from one perspective nor is any mind able to comprehend it. Those fair females with wide lovely eyes combine between beauty in their physical form, beauty in all other traits and good manners.

One is amazed by their beauty whenever he glances at them because their beauty is always renewed. They have that glitter in their smile for their husbands, which has no similarity in this worldly life, then what does one think if he were to kiss them and taste the enjoyment from that kiss? Sexual intercourse in this worldly life becomes tiresome and leads to weakness after some time as opposed to sexual intercourse with the women of paradise, because sexual intercourse with the women of Paradise makes a person more lively and active. A man’s wife in Paradise will neither be bored nor tired. Similarly, the virginity of the women of Paradise will not be lost permanently like the virginity of the women of this worldly life, instead whenever the women of Paradise are disvirgined, their virginities are renewed and the man’s reproductive organ is always erected [i.e. during sexual intercourse]. The men of paradise are given the strength of a hundred men put together, thus, whoever preserves his private parts, guards his eye sight and his hearing from the forbidden, he will be from the people with the most strength in Paradise and he will receive the most enjoyment in sexual intercourse. Similarly, sometimes argumentation, differing and trouble occurs between married couples leading to divorce; however none of this will take place between the spouses in Paradise. [7]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc.) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [8]

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. [9]

———————-

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finishes before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [10]

Footnote b: Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [An-Nisaa.48] [11]

[1] An Excerpt From Adab Anm-Nufus. page 1-3

[2] Sahih Abu Dawud 4777

[3] Al-Bukhari. 3246

[4] Al-Bukhari 6567

[5] Silsilah as-Sahihah 7/1062

[6] Sahih Sunan At-Tirmidhee 2563

[7] at-Taliqat Al-Mukhtasar Alaa Al-Qaseedah An-Nooniyyah 3/1225]

[8] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[9] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[10] Sahih Muslim. 2581

[11]https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [45 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, 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.

Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave except to Allah, (i.e. not to be subservient to anyone in a manner that only Allah deserves) nor humble himself except to the Greatness of Allah. Allah [Glorified be He and free is He from all imperfections] said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allah besides Whom none has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! [High is He] above all that they associate as partners with Him. He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. [Surah Al-Hashar’ Ayaat 23-24]

Examine those Ayaat in the last part of Surah Al-Hashar! The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ

He is Allah besides Whom none has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah [The Oneness as the only one Who has the right to be worshipped].

The statement:
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ

He is Allah, besides Whom none has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat [The Oneness of Allah in His Names and Attributes.

The statement:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ

He is Allah, the Creator, the Inventor of all things, the Bestower of forms]. This necessitates Tawheed Ar-Roboobiyyah [The Oneness of Allah in His Lordship].
These few Ayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed [Pure Islamic Monotheism]. [1]

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said:

The love for high status and wealth often leads to the abandonment of fairness, which in turn distances individuals from the truth. This abandonment further results in the concealment of truth and the failure to clarify what Allah has obligated. The two aforementioned matters are a greater enemy to an individual than a pair of hunting wolves, [Footnote a] as stated by Allah’s Messenger [peace and blessings of Allah be upon him] because it was the reason that led the people of the scripture to distort Allah’s Books and hide the clear evidences and guidance that were revealed to them, such as what happened to the Jewish Rabbis (i.e. those who deviated after the advents of their Prophets). Allah, in His Mighty Book, and the Messenger, through authentic narrations, have both informed us about this.

The Imam also stated:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.

The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritizing worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [2]

Footnote a: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion”. [3]

Imam Muhamad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “Two hungry wolves let loose on a flock -then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock; then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves wealth or status will corrupt the religion and because of this, it is obligated to a person that his intention is far removed from this- far removed from craving wealth and status in the religion. We ask Allah to aid us to accomplish this”. [4]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.

[1] An Excerpt from Majmu Wa Rasaail Wa Fataawa 1/22

[2] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]

[3] Reported by Tirmidhee no.2376. Declared Authentic by Imaam Albaani (rahimahullaah) Saheeh Sunan At-Tirmidhee Vol 2 page 553

[4] At-taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

Defiling the term Islamic – A bone to pick with Erfan Fard

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

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

Allah, The Exalted, said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

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

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

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

Irfan Fard stated:

It has become increasingly prevalent for the misguided actions of certain individuals, groups, and sects to be unjustly attributed to Islam. When a person who identifies as a Muslim engages in reprehensible behaviour, various media outlets, journalists, ideologues, demagogues, rabble-rousers, and even sometimes some who ascribe to Islam – who lack a true understanding of Islam due to their extensive exposure to secular institutions and philosophies—tend to erroneously associate these actions with Islam or Islamic principles. This occurs instead of examining the individual’s personal shortcomings or lack of self-discipline, as well as their deviation from the teachings of the Qur’an and Sunnah as interpreted and practiced by the companions of the Prophet, peace and blessings be upon him. Such a strategy seeks to forge a misleading narrative that conflates the sound and robust Islamic principles, manners and methodology with the aberrations of those whose actions are neither Islamic nor commendable in any context. The ignorance or utter disregard for decency and integrity in discourse is starkly evident in the words of those eager to tarnish the pristine principles of Islam, just as they have previously distorted their own Scriptures and introduced numerous innovations into the path of earlier Prophets. Consequently, they aspire to do the same with Islam, despite being called by Muhammad, peace and blessings be upon him, to submit to the final revelation. After rejecting this divine invitation, they resort to waging an ideological war against Islam through their rhetoric, as Allah stated:

يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ

They intend to put out the Light of Allah (i.e. the religion of Islam, this Quran, and Prophet Muhammad) with their mouths. But Allah will complete His Light even though the disbelievers hate (it). He it is Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though the (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammed) hate (it). [As-Saff. 8-9]

Allah said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

The animosity many of them harbour stems from the final divine revelation that has unveiled their concealed intentions and misinterpretations. In response, they engage in a relentless ideological campaign against Islam, attempting to associate it with elements that would tarnish its noble reputation. Terrorism can never be aligned with the essence of Islam; indeed, no pure path of the Prophets can ever be linked to such heinous acts. How can one claim that terrorism is both prohibited in Islam and yet somehow Islamic? Such a statement reveals either profound ignorance or a blatant deceit, a mere facade of intellectual dishonesty. Many of these misguided notions trace back to the French King, Louis IX, who, during his crusade against the Muslims of Egypt in 1250, was captured and later ransomed. During his imprisonment, he contemplated strategies to undermine Islam and its followers, inspired by dark forces to pursue two primary objectives: first, to shift the conflict from the battlefield to one of ideological and cultural dominance; and second, to prepare the West to corrupt the beliefs of Muslims and distort the true image of Islam across the globe. [2]

It remains unclear what Erfan’s religious beliefs or ideological stance may be. However, by carelessly linking terrorism to the term Islamic, one can only conclude that he is either woefully uninformed and should refrain from discussing such matters to spare us from his distasteful ignorance, or he is a fervent ideologue whose pent-up frustrations manifest in deceptive rhetoric. This is precisely one of the paths Erfan Fard has chosen by associating terrorism with the term Islamic, rather than explicitly identifying the specific terrorist actions and holding accountable those who either misrepresent their motives under the guise of Islam or are misled by the rhetoric of extremist factions. Terrorism is not a product of Islam and can never be so, regardless of how often Erfan perpetuates this absurd and treacherous falsehood. He may continue to write until his ink runs dry, his keyboard shatters, or his fingertips are stained with the remnants of his words, yet none of this will impede the dissemination of true Islam, no matter the depth of his disdain. Read: http://www.islamagainstextremism.com/

Finally, as for the Rafidah, whether those from Iran, Yemen, Iraq or Lebanon, their affair is well known and there is no need to elaborate on their affair. Read:

http://www.shia.bs/

https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

http://www.shia.bs/articles/tyxepnv-a-glimpse-upon-core-rafidi-doctrines-the-devils-deception-of-the-shia.cfm

[1] https://salafidawahmanchester.com/2024/12/24/several-considerations-to-bear-in-mind-concerning-ambiguity/
[2] [خطة لويس التاسع – page 6]